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A20756 The conflict betvveene the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the meanes whereby we may subdue and ouercome them. By Iohn Dovvname Batchelar in Diuinitie, and preacher of Gods Word.; Christian warfare. Part 4 Downame, John, d. 1652. 1618 (1618) STC 7139; ESTC S110219 333,184 430

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we may not slip nor slide or being fallen that we may speedily rise againe by vnfained repentance nor yet let vs thinke any paines too much that wee may shake off this waight of corruption and this sinne that doeth so easily beset vs that wee may runne with patience the race that is set before vs. To which end let vs first consider that if we will Heb. 12. 1. take this paines we shall in the ende be assured of victory the which may well put courage into vs and make vs hold out in this conflict for if the flesh is not wearied in this fight after many wounds and foyles though in the ende it be sure of a shamefull ouerthrowe much lesse let vs faint who are assured in the ende to obtaine a ioyfull victory Secondly 1 Cor. 15. 58. let vs meditate of the riches of the crown of the gloriousnesse of the triumph which we shall enioy after we haue suffred a litle while the paines of this spirituall warfare and when vve are vveary in running the Christian race let vs comfort and refresh our selues by hauing continually in Heb. 12. 2. our eye the goale and garland imitating and looking vnto Iesus the authour and finisher of our faith who for the ioy that was set before him despised all the toyle and trouble which hee found in the way And finally let vs being weake and faint in our selues pray continually vnto God for the assistance of his holy spirit to strengthen vs in this conflict and to renew and repaire our wearied fainting and decayed graces that so receiuing new life vigour and strength from him we may thereby be enabled to hold out vnto the ende let vs when wee are tyred craue this holy annoynting which will so supple and soften our stiffe ioints and weary limmes that we shall be able to continue in the Christian race till being come to the goale we shall obtaine the garland Neither let this discourage vs that the more sharpely we deale with the flesh the more it is inraged for it is but like the fury of an enemy who hath receiued a mortall wound vvhich if for the present it bee resisted the blaze of the choller quickly goeth out and fainting in his strength hee will fall at our feete it is but like the reluctation and resistance of a base minded slaue vvho by a fewe and small stripes is so inraged that he is ready to catch his maister by the throate but if he bee throughly hampred and soundly beaten hee vvill fall downe at his feete and beare what stripes he pleaseth to giue him without resistance And therefore let vs make this vse of the rage of the flesh to be moued thereby to vnite our forces and redouble our blowes and then though it make neuer so many gallant brauadoes it will quickly yeelde and we shall be sure of an happy victory THE SECOND BOOKE OF THE CHRISTIAN WARFARE BETWEENE THE FLESH AND THE SPIRIT INTRE Ating of the conflict it selfe and of the meanes whereby we may get the victory CHAP. I. That there is a combate in euery true Christian betweene the Flesh and the Spirit § Sect 1. Testimonies of scripture to proue that there is this conflict in euerie man that is regenerate NOw hauing shewed the nature of our enemie how daungerous he is and how wee may bee armed and prepared to withstand his assaults and obtaine the victory we are to intreate of the combate and conflict it selfe And first we will shew that there is in the faithfull such a combate and conflict indeede and trueth although worldly and carnall men who neuer found it in themselues are ready to thinke it to bee but a meere conceipt The which will appeare by plaine testimonies of Scripture for the Apostle telleth vs that the flesh lusteth against the spirit and the spirit against the flesh and that these are contrary the one to the other so that we cannot doe the things we would Where by flesh and spirit as I haue proued we cannot vnderstand the body and soule but the part Gal. 5. 17. regenerate and vnregenerate the corruption of nature and the qualitie of holinesse in euery faculty and power of them both So in his owne example hee sheweth the practique and experience of this trueth in the seauenth chapter of the Romaines for he professeth that he could not doe the good hee Rom. 7. 19. 22. 23. would nor leaue vndone the euill hee would not that he was delighted in the lawe of God in the inner man but at the same time found another lawe in his members rebelling and making warre against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members and plainly saith that when he was thus led captiue vnto sinne it was no more he that did it but the sinne that is the sinnefull corruption that dwelled in him § Sect 2. That the Apostle in the seuenth of the Romans speaketh of this conflict in himself as he was regenerate Now that the Apostle did not speake this of himselfe as he was vnregenerate as some would haue it nor as he was vnder the lawe as others would haue it in his state of humiliation and preparation to his conuersion and so consequently not of the conflict betweene the flesh and the spirit but betweene the conscience and the corrupt will it may easily appeare by the Scripture it selfe for the Apostle doeth not write in the preterperfect-tense what hee had Arminius in Rom. 7. beene in time past but in the present-tense as his state was when he wrote this Epistle And besides the things which he speaketh of himselfe doe plainely euince this which cannot be truely attributed to a man vnregenerate or vnder the lawe and onely in his preparation to his regeneration but are proper vnto them who are conuerted and in part sanctified For first hee alloweth not the euill hee doeth and consenteth vnto the lawe that it vvas good and therfore his conscience and iudgement vvere in part inlightened and rectified hee willeth the good he did not and the euill which he did that hee nilleth and therefore his vvill vvas in part regenerate he hateth the euill he doeth and delighteth in the lawe of God after the inner man and therefore his affections vvere in part sanctified hee did not the euill which was committed but sinne that dwelled in him and there is a sore conflict betweene the lawe of his minde and of his members which was nothing else but the combate betweene the flesh and the spirit and therefore in respect of his whole man he was in part regenerate Finally he desireth earnestly to bee deliuered from the bondage of corruption and professeth that with his minde hee serued the lawe of God though his flesh serued the lawe of sinne and therefore he was not the slaue of sinne and Sathan as all are who are vnregenerate and vnder the lawe but the
may take notice thereof labour to attaine to the knowledge and assurance of it being a truth so important and comfortable Secondly if we doe not know that the Spirit dwelleth in vs we cannot know that we haue any part in Christ and consequently that we are true Christians seeing the holy Spirit is the principall bond of the vnion betweene him and vs by which he dwelleth in vs and wee in him Thirdly if we doe not know that the Spirit dwelleth in vs we cannot know that wee are iustified for wee haue nothing to doe with Christs righteousnesse in which we stand righteous before God till by our spirituall vnion he is made ours whereby we haue right and interest in all his benefits wee cannot know that wee are adopted the children of God vnlesse we know that wee haue the spirit of Adoption whereby wee cry in our hearts Abba Father Rom. 8. 15. Nor that we are sanctified vnlesse wee haue the sanctifying spirit which is the beginner and perfecter of all our holinesse nor that our prayers are heard of God seeing of our selues we know not how to pray as we ought but it is the spirit of supplication which helpeth our infirmities and teacheth vs to pray with sighes and grones which cannot bee expressed Rom. 8. 26. Iam. 4. 3. Neither doth the Lord heare any prayers but such as the Spirit inspireth because such only are according to his will And when without his helpe wee pray Wee aske and receiue not because wee aske amisse as the Apostle speaketh Fourthly vnlesse we know that wee haue the Spirit wee Ioh. 2. 20. 27. Ioh. 14. 26. cannot know whether we are in errour or truth or whether our Religion which we professe bee true or false because he is the spirit of illumination who onely inlighteneth vs and teacheth and leadeth vs in all truth Now how shall he shew vs other things so as we may know that hee sheweth them if he doe not shew vs himselfe and make it knowne vnto vs that he dwelleth in vs and teacheth vs Fiftly if we be not assured that he is in vs wee can haue no sound comfort because hee is the onely true comforter from whom all sound comfort springeth and all other comforts of which he is not the author are false vngrounded and meere delusions Lastly wee must labour after the knowledge 2 Cor. 13. 5. of the fruits of the spirit dwelling in vs as that wee haue faith and that Christ dwelleth in vs and therefore we must also be assured that we haue the tree and roote for the effect argueth his cause as well as the cause his effect and not to know that wee haue the spirit is not to know that we haue any grace § Sect. 2. The first infallible signe is the ministery and meanes by which it hath bene wrought in vs. Now we may know whether the spirit of God be in vs or no First by the ministerie and meanes which it vieth to make entrance and to take possession of vs the which is the ministerie of the Word of God For when the flesh with the lusts thereof are somewhat amazed and affrighted with the canon shot of legall threatnings making as it were a large breach into the heart and conscience and the trumpet of the Gospell soundeth offering remission of sin and eternall saluation to all that beleeue and repent then this victorious captaine maketh his entrance assaulteth the flesh and driueth it into corners taking possession of all for Gods vse the great Monarch of heauen and earth And this the Apostle sheweth where he saith that the Galathians Gal. 3. 2. receiued the spirit not by the workes of the law but by the hearing of faith that is the doctrin of faith contained in the Gospel of Iesus Christ Whereof it is that the Ministers of the New Testament are by him called the ministers of the 2 Cor. 3. 6. spirit because by their preaching they prepare the way for the spirit as Iohn the Baptist for Iesus Christ and are as it were his harbingers to take vp a lodging for him in our hearts and soules So that wee may discerne the spirit by the meanes whereby it entreth which is not by dreames and extraordinarie reuelations for this is the fanaticall spirit of Anabaptists and Familists nor by the preaching of the law onely For he commeth not in this great strong 1 King 19. 11. 12. winde that rents the Mountaines and breakes in pieces the Rockes nor in this earthquake which shaketh the foundations of mans heart nor in this fire which consumeth all sinners that come in the way of it But when these haue gone before like a peale of Canons that giue warning of the comming of this mighty Prince then the still voice of the Gospell is vttered by the Ambassadours and Heralds of the great King and with it hee entreth and scateth himselfe in our hearts as it were vpon his royall throne § Sect. 3 The second signe is the effects and fruits of the spirit 1 by the nature of the gifts in vs we may discerne the spirit Secondly we may know whether the spirit dwelleth in vs and fighteth against the flesh by the effects and fruits of it And first generally by the nature of the things wrought in vs and then by their constancie and continuance For if the gifts and endowments which we haue be but meerely naturall or such as may be attained vnto by our owne art industrie and indeauours then are they no infallible notes of Gods sanctifying spirit or sauing graces dwelling in vs the which are supernaturall diuine and sent downe as it were from heauen into vs. Whereof it is that the Apostle opposeth this spirit of God and that which is in worldly men the one against the other Wee haue receiued not the spirit of the world but the spirit which is of God And a little after the naturall man perceiueth not the things of the Spirit 1 Cor. 2. 12. 14 of God Againe if they be but the common gifts of the Spirit as meerely Morall vertues and restraining graces which are common to ciuill worldlings and haue beene also in many Heathens and honest infidels then cannot we by them gather any assurance that the sanctifying spirit dwelleth and warreth in vs against the flesh onely there is a fight betweene conscience and affections vice is curbed and ouer-ruled by vice and one corrupt facultie by an other of the same kinde §. Sect. 4. The graces of the spirit may be knowne by their constant continuall actions and operations Secondly the spirit and the sauing graces thereof are constant and continuall in their actions and operations dayly more and more mortifying and subduing the flesh and carnall corruptions and inciting vs vnto all Christian and holy duties like the sunne which from the rising shineth still more gloriously vntill noone day or a liuely fountaine which continually springeth and sendeth forth
apply not or misapply they either apply all vnto others or apply falsely vnto themselues arrogating all the promises of life and saluation though they doe not all belong vnto them Fourthly the knowledge of the regenerate drawes them neerer vnto God and vnites them more firmely vnto him in loue true obedience first in loue of God and of that truth which he hath reuealed vnto them for when he hath made knowne vnto them not onely his infinitenesse in all perfection but also his goodnesse and mercy towards them then this flame of Gods loue kindleth in their cold hearts the fire of loue towards God againe which maketh them to thinke nothing too much or enough which they can doe or suffer for his sake whereby they are moued to make an holy vse of all they knowe both for the auoyding of all which God hateth whom they so loue and the embracing and practising of all which he loueth and and requireth But the knowledge of the vnregenerate is a light onely without hea●e which driueth them further from God and alienateth their hearts from him because they cannot apply to their owne vse his sauing attributes but rather are terrified with his wisedome power and iustice whereby he is able and willing to punish and take vengeance on all sinners Neither doeth it stirre them vp to any obedience vnlesse it be for seruile feare but rather enableth them to rebell and disobey more securely whilest by their great learning their subtill shifts and nice destinctions they can more cunningly vntwist the cords of Gods Commaundements which should bind them to their dutie and so winde themselues and slip their neckes out of the yoke of Gods Lawe that it cannot hold them and whilest thereby they are enabled to defend their sins with their subtill sophistry and to preserue themselues from iust censures their names from deserued shame to stoppe the crye of their consciences that they may not checke and accuse them for their sinnes Finally the knowledge of the regenerate bringeth them to true humilitie and the better and more clearely they conceiue of Gods goodnesse power and glorious maiestie and of their owne misery sins and imperfections the more they abase themselues and become vile in their owne sight as we see in the example of Abraham who when he most neerely and familiarly conuersed with God had the meanest conceipt of himselfe acknowledging that he was but dust and ashes in Dauid who hauing attained vnto a greater measure of spirituall Gen. 18. 27. knowledge then his teachers confesseth that hee was but a worme and no man in Iob who hauing come vnto psal 22. 6. a more cleare knowledge of God by seeing him with Iob. 42. 5. 6. his eyes abhorred himselfe in dust and ashes and in Agar who being inlightened with a large measure of heauenly Pro. 30. 2. wisedome professeth that hee was more brutish then any man and had not the vnderstanding of a man But contrariwise the knowledge of the vnregenerate puffeth them vp with pride according to that of the Apostle knowledge puffeth 1 Cor. 8. 1. vp loue edifieth and causeth them to vilefie and contemne others in comparison of themselues as wee see in the example of the Pharisees who despised all them who confessed the trueth concerning our Sauiour Christ as ignorant and simple ideots But this people who knowe not the law Ioh. 7. 48. 49 are cursed And the reason is because their knowledge is onely speculatiue confused and generall and doeth not bring them to any sense and feeling of their sinne and misery or to a liuely and experimentall apprehension of Gods sauing attributes § Sect. 6 The second effect of the spirit is to prepare our heartes for faith then to worke it in vs. A second effect of the spirit whereby we may be assured that it dwelleth in vs is the preparing of our hearts to receiue the grace of a liuely and iustifying faith and the effectuall working of it in vs being thus prepared It prepareth them first by enlightening our mindes and by sh●wing vnto vs our sinne and misery by the lawe of God and that in respect of our selues wee are brought into a damnable and desperate condition out of which wee cannot recouer by any meanes of our owne nor by all the helpe of men and Angels And when her by it hath throughly humbled vs and made vs despaire of all our owne abilities then it reuealeth vnto vs the infinite mercies of God his free grace and eternall loue in his sonne and the al-sufficient merits of Christ together with the sweete promises of the Gospell made in him offring grace and mercy for the forgiuenesse of sinne and the saluation of our soules to all that will receiue them by the hand of faith and will turne vnto God by vnfained repentance vnto which truth of God reuealed in the ministery of the Word the holy spirit by a secrete operation worketh an assent as being most infallible seeing it proceedeth from him who is trueth it selfe and cannot lye which assent being effectuall worketh in our vnderstandings a perswasirn that our sinnes though many and haynous are yet pardonable and in our iudgements a most precious esteeme of Gods mercies and Christs merits from and by which alone we receiue remission In our hearts also this effectuall assent worketh an earnest and constant desire that they may be pardoned and to this ende an hungring and thirsting after Christ and his righteousnesse in our willes a firme resolution to rest vpon Christ alone for iustification and saluation and in our actions a conscionable endeauour in the vse of all good meanes whereby we may be more and more assured that we shall haue our part in the mercies of God and the merits of Christ And these are the first degrees of iustifying faith which who so want are destitute of it the which being wrought in vs the Lord blesseth the meanes of saluation which the beleeuer conscionably vseth with a desire to profit by them as the word Sacraments Prayer and the rest for the encreasing of these first degrees in vs vntil they growe from a graine of mustardseede to a great tree from an assent to an apprehension and application of the promises with some assurance that Gods mercy and Christs merits belong vnto vs. Vnto which degree the most Christians who labour after it doe attaine if death preuent them not and hinder them from comming from their spirituall infancy to their riper age in Christ Now this faith being come to application of Christ and the promises and some assurance that they belong to the beleeuer it groweth daily in the carefull and diligent Christian to more strength by his often feeling and experience of Gods loue by his acquaintance with him in his holy ordinances by testifying and approuing of his loue towards God againe in his continuall fruits of new obedience the exercises of a Christian life in good workes and by his
Of speciall fruites of the spirit whereby wee may know that it dwelleth in vs. The last effects which are infallible signes of the spirits dwelling in vs are all the sauing and sanctifying gifts and graces which it worketh in vs as first a liuely faith apprehending the promises and applying vnto vs Christ Iesus and all his benefits of which I haue already spoken The second fruite of the spirit is vnfained loue of God not onely for his benefits receiued or expected present prosperitie the confluence of worldly benefits and euerlasting saluation but also in his owne nature and in respect of his 2 Tim. 1. 7. goodnesse mercy iustice holinesse and all other his sauing attributes In which the faithfull in their loue resemble children who loue their parents out of naturall affection simply and sincerely when as they haue no other outward motiue euen when they crosse them in their desires and doe correct and chastise them for their amendment For such is the loue of Gods children free and generous although their loue may be encreased and made vnto them much more sensible by temporall benefits and heauenly hopes in which respect they are saide to haue receiued a free spirit and so serue God in the libertie of it Whereas contrariwise if there be any loue towards God in the wicked it is onely seruile and slauish not for his owne sake or out of their owne disposition and naturall affection but onely for the hyre of worldly prosperity honours riches pleasures peace health ease and such like temporary benefits the which when he doeth at any time take from them and inflict vpon them the contrary crosses then the cause of their loue ceasing their loue it selfe also ceaseth as we see in the example of Saul Iehu Iudas Demas and many others Thirdly the spirit bringeth with it peace of conscience Rom. 5. 1. Gal. 5. 17. which is a fruite of faith that the spirit worketh in vs assuring vs of the remission of our sinnes and our reconciliation with God for so the Apostle saith that being iustified by faith wee haue peace with God through our Lord Iesus Christ and therefore hee also reckoneth it among the fruits of the spirit Fourthly by this assurance of faith and inward peace it also worketh in vs inward comfort and consolation which maketh vs with patience to indure all afflictions and to stand against all the temptations of our spirituall enemies in which respect our Sauiour Christ calleth Ioh. 15. 26. the holy spirit the Comforter because he is the authour and fountaine of all consolation Fourthly from this peace and comfort he raiseth spirituall ioy and reioycing in God our hearts being rauished in the assurance of his mercy and the sense and feeling of his loue and fauour in Iesus Christ in the freedome out of the hands of all our spirituall enemies and our assured hopes of heauenly happinesse the which also is a fruite of the spirit as the Apostle reckoneth Gal. 5. 22. it in the same place and is so to be seene in the faithfull not onely when their wine and oyle aboundeth in which Psal 4. 6. 7. the wicked also may reioyce but also when in the absence of these the light of Gods countenance doeth shine vpon them which causeth vs to ioy and reioyce euen in the middest of crosses and tribulations as the Apostle telleth vs. Rom. 5. 3. Fiftly from all these ariseth thankefulnesse vnto God from whom wee haue receiued all these benefits the which is shewed not with our lippes alone but by our conscionable care and zealous endeauour to glorifie God in all our thoughts words and actions and our earnest desire to approue our selues vnto God in all things and to retaine his loue and auoide his displeasure in louing and practising whatsoeuer he loueth and requireth and in hating and forsaking all that he abhorreth and forbiddeth § Sect. 13. Of other speciall frui●tes of the spirit respecting our neighbours Vnto which duties immediately respecting God the Apostle also ioyneth as fruits of the spirit diuers others respecting our neighbours and our owne persons As first long suffering when as considering how the Lord hath borne with vs when he might haue consumed vs with his wrath we doe also beare with our brethren and when the wrong and iniure vs indure it with patience or else at least deferre and put off our anger or restraine and moderate the rage and heate of it according to that of the Apostle Put on as the elect of God holy and beloued bowels of mercies Col. 3. 12. kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue you so also doe yee The second is gentlenesse whereby a man carryeth himselfe courteously and affably in his words and friendly and kindely in all his actions vnto all men mildely to his inferiours and reuerently and respectiuely to his superiours And this the Apostle requireth that we should be no brawlers Tit. 3. 2 but gentle shewing all kindnesse vnto all men The third is goodnesse whereby we are ready by all meanes wee can to doe good vnto our neighbours both in the duties of iustice and mercie vnto their persons and states soules bodies and name And this we are bound vnto by Gods commandement namely that we should by loue serue one another Gal. 5. 13. and also by that bond of the Spirit which vniteth vs together in our body vnder one head Christ which should cause vs to demeane our selues towards one another as it be commeth members of the same body The fourth is faith or fidelitie whereby in our words we keepe all our lawfull promises and couenants though it be to our owne hinderance and in our actions carrie our selues truely and honestly without falshood lying and deceipt The fift is meekenesse which consisteth in two things the first patience in forbearing Mat. 5. to reuenge by our owne priuate meanes wrongs and iniuries from which our Sauiour would haue vs so farre that wee should rather offer our selues to beare new iniuries then reuenge the old and the other lowlinesse whereby laying aside all proud conceipt of our own worth and excellencie wee thinke better of others then of our selues and in giuing honour striue and labour to goe before them 2 Sect 14. Of some other speciall fruites of the spirit respecting our owne persons In respect of our owne persons the fruits of the spirit are principally two the first whereof is temperance whereby a man rightly ordereth ruleth and moderateth his appetite in his meate drinke and apparell pleasures and recreations according to the rules of Gods Word hating and forsaking gluttonie and drunkennesse excessiue brauerie and strange fashions sinfull delights and vnlawful and excessiue pastimes The other is sobrietie which especially teacheth vs the right vse of all Gods blessings and benefits both temporall and spirituall And for the
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
Christ originally and aboue measure euen the fulnesse of the spirit Eph. 4. 7. Ioh. 1. 14. Psal 133. 2. but in vs in that measure which wee haue receiued from him according to that of the Apostle Eph. 4. 7. Vnto euery one of vs is giuen grace according to the measure of the gift of Christ and that of the Euangelist Ioh. 1. 14. The word was made flesh and dwelt among vs full of groce and trueth 16. and of his fulnesse haue all we receiued and grace for grace Finally this oyle of the spirit like that of Aarons was first powred vpon our head Iesus Christ and from him descended to vs as vpon the skirts of his cloathing or rather members of his body §. Sect. 5. That the spirit-doth not dwell in vs esscentially more then in other creatures Furthermore although the spirit of God doeth not essentially dwell in vs more then in all other creatures yet the elect and faithfull haue right vnto him aboue all others euen in respect of his essence and efficacy because he is ours by Gods free and gratious couenant wherein he hath promised that he will be our God and we shall be his people now Esa 59. 21. Eze. 11. 19. 36 26. 37. 14. he is ours in his sonne and by his holy spirit So in many places the Lord promiseth to giue vnto vs his holy spirit which is not onely to be vnderstood of the gifts and graces of the spirit but also of the vertue and efficacy of the spirit dwelling in vs and effectually working these graces in our hearts for so the Apostle saith that the Loue of God is shed abroad Rom. 5. 5. in our hearts by the holy Ghost which is giuen vnto vs where hee sheweth that by Gods gift wee haue right not onely to the graces of the spirit but euen after a speciall manner to the spirit himselfe Besides where Christ is said to dwell in vs and to be vnited vnto vs by his spirit we are to vnderstand that the bond of this vnion is not onely bare qualities and gifts and graces of the spirit but euen the spirit it selfe which dwelling in Christ our head essentially is after an vnspeakeable and mysticall manner yet really and truely communicated vnto vs who are the members of his body In which respects though the spirit of God in regard of his essence be alike present to all creatures yet is he not saide to be giuen vnto them or to be their spirit because they haue no right vnto him by couenant as we haue nor any interest by Iesus Christ neither yet any efficacy operation nor influence of sauing grace from him in all which he is proper onely to the Elect. Moreouer by vertue of this donation and right the holy spirit becomming ours doeth worke in vs after a speciall and powerfull manner he is intimate familiar and in neare acquaintance with vs like inmates or coinhabitants comforting directing ruling strengthening and cherishing vs. In which respect we are saide to be his a Cor. 3. 16. 6. 19. 2. Cor. 6. 16. houses and temples in which b Rom. 8. 9. 11 1. Cor. 3. 16. 2. Tim. 1. 14. he dwelleth Whereas contrariwise worldlings and infidels to all these purposes are meere strangers vnto him because they receiue him not but make their bodies habitations for vncleane spirits For so our Sauiour saith that the world cannot receiue this spirit of trueth because it seeth him not neither knoweth him but yee saith he to his Disciples and in them to all the faithfull knowe him for he dwelleth with you and Ioh. 4. 14. shall be in you Furthermore this holy spirit is giuen to the Elect and faithfull in a speciall manner not onely in the fruits and streames of his graces but also to be vnto them as the roote and fountaine from which they spring and flow and the authour worker preseruer and continuer of all grace and goodnesse in them according to that of our Sauiour Whosoeuer drinketh of the water that I shall giue him Ioh 7. 37. 38. shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vnto euerlasting life And againe If any man thirst let him come vnto me and drinke He that beleeueth on me as the Scripture hath saide out of his belly shall flow riuers of liuing water But this saith the Euangelist be spake of his spirit which they that beleeue on him should receiue for the holy Ghost was not yet giuen because that Iesus was not yet glorified Now the streames of Gods graces and the euerlasting springing fountaine from which they flow are diuers and to be distinguished the one being the cause and the other the effect the one the tree the other the fruite Finally to conclude this point although the spirit dwelleth in vs in respect of essence as in other creatures yet he doth after an especiall manner exercise his nature and shewe his presence by his vertue and efficacie more in the faithfull then in the whole earth in that he chooseth them for his owne peculiar people taketh full possession of them as of his owne right raigneth and ruleth in their hearts and consciences as in the chiefe seate of his Kingdome vniteth them vnto Christ their head purgeth and purifieth them from their sinne and corruption replenisheth them with all sanctifying and sauing grace defendeth preserueth and strengtheneth them from all enemies and from the inundation of all daungers by his almightie power and especiall prouidence watching ouer them And finally inlighteneth them in all trueth and guideth and directeth them in the way of holinesse and righteousnesse which leadeth to Gods kingdome And euen thus doth Sathan dwell in the children of vnbeliefe not by communicating his essence vnto them for then they should be no more men but incarnate diuels but by taking full possession of them as his owne vassels by infusing malice into their hearts and all maner of corruption and sinne into all the powers of their soules and bodies by setting vp his throne in them and ruling them with his power according to his owne pleasure 2. Tim. 2. 26. and making them to become his slaues to doe his will finally by leading and guiding them into all manner of wickednesse through his tentations and suggestions vntill at last he bringeth them together with himselfe vnto condemnation and vtter destruction in the fire of hell CHAP. IIII. The erroneous conceipt of the Papists who by the flesh vnderstand the body and the sensuall faculties onely §. Sect. 1. That the Papists propound vnto vs a friend to fight against in stead of our enemy HAuing shewed what our enemies in this spirituall warfare are we should now proceede to warfare are we should now proceede to discouer their nature and properties were it not that these enemies were by the diuell and the world disguised yea quite hid from our sight in secrete
and vntill he apply the vertue of this victory vnto vs and by his powerful spirit which is infinitely stronger then all men and Angels doe vanquish this mighty tyrant giue him a deadly wound of which he continually languisheth and deposing him from his regency doe set vp in our hearts the gracious and glorious kingdome of our blessed Sauiour So that we may conclude this In Iohan. lib. 3. cap. 34. point with the saying of Cyrill The voluptuous lustes of the flesh without doubt are of mightie power by which the mindes of men are wholly diuerted from all honestie and goodnesse § Sect. 2 Of the strength of the flesh being considered in it selfe But least those who are regenerate should contemne this enemy as being weake and impotent because it is in part mortified the strength thereof abated by vertue of Gods spirit dwelling in them let vs in the next place know that though it bee not in them so puissant and powerfull as in those who remaine in their naturall corruption yet it is exceeding strong and mighty whether wee consider it simply in it selfe as it worketh and rebelleth in those who are sanctified or compare it with the spirituall and regenerate part The former is notably set downe by the Apostle in his owne person in the seauenth chapter of the Epistle to the Romanes where he sheweth that this corrupt and sinfull flesh is so farre off from any conformity to the lawe that taking occasion by the commaundement it wrought in him all maner of concupiscence and so abused the lawe which was purposely giuen to restraine him from sinne and to subdue and mortifie his corruptions as a meanes to giue strength life and vigour vnto it Whereby the lawe which was ordained to life became to be vnto death Further shewing vers 8. the power of his fleshly corruption he saith that it tooke occasion by the commaundement to deceiue and slay him working vers 9. death vnto him by that which is good that it ouercame him vers 10. and like a slaue sold him vnder sinne that it made him to doe that which he allowed not to omit the good which he affected and vers 11. commit the euill which he hated that though he were delighted vers 12. in the lawe of God and desired to obey it yet euill was present with bim That though he constantly resolued to serue vers 13. God yet the flesh like a strong rebell making warre against vers 14. him did often foyle and ouercome him and carried him into captiuitie to the lawe of sinne Yea of such force and might did this holy Apostle find the flesh in him that it forced him to crye out wretched man that I am who shall deliuer mee from the body of this death So else where he telleth vs that Gal. 5. 17. the flesh is not so subdued but that it continually maketh warre against the part regenerate and standeth in such strong opposition against it that the godly cannot doe the good they would With whom the Apostle Peter agreeing telleth 1 Pet. 2. 11. vs that the fleshly lustes doe fight against our soules Finally as it hindreth vs often times from yeelding any obedience to the law and enforceth vs to transgresse it so when we doe performe any duties which it requireth it so defileth and staineth them that we haue iust cause to acknowledge with the Prophet that our best righteousnesse is but like a polluted Esa 64. 6. cloath Now this strength of the flesh vnlesse it be wounded subdued and kept vnder by Gods spirit is alwayes in it full vigour yea in daily growth notwithstanding all naturall meanes which can be vsed For the decay of nature it selfe doeth not make it decay but euen in sicknesse it retaineth health and vigour and when through olde age the body is weake and decrepite it continueth firme and strong § Sect 3. That the flesh it mightie being considered comparatiuely with the spirit So also if wee compare it with the spirituall part the flesh is much greater and stronger and therefore would easily ouercome it and quench al Gods graces in vs if God should leaue vs to our selues to be supported and defended by the strength which we haue receiued and not continually send vs new supplies and vphold vs with the power of his owne spirit For the Apostle telleth vs that in this life we haue receiued but first fruits of the spirit which is but an handfull Rom. 8. 23. in comparison of the haruest the whole croppe of grace being reserued till we shall receiue with it the fullnes of glory And in regard that the flesh in quantiiy did so much exceede the spirit he sticketh not to say that the Corinthyans though sanctified in Christ Iesus and called to be saints were carnall and but babes in Christ yea hauing himselfe 1 Cor. 1. 2. chap. 1. 2. receiued such a great measure of grace he notwithstanding in the sight and sence of his great corruption acknowlegeth Rom. 7. 14. that he was carnall and sould vnder sinne Hereof it is that Diuines compare the flesh to the great gyant Goliah and the spirit to little Dauid and not vnfitly for as Dauid was farre vnequall to the mightie Gyant and therefore preuayled not against him by his owne strength but by the power of God assisting him in whose name he came against him so by the same meanes only the spirit getteth victorie ouer the flesh God giuing it strength to ouercome because it fighteth his owne battayles §. Sect. 4. Of the multitude of ●● fleshly lust Finally vnto the strength of our enemie we may adde their multitude for though they be one in name to note that they are all of the like sinfull nature and as one combined in malice to worke our destruction so are they many in number euen whole legions of vnlawfull lusts which continually multiply themselues by begetting a new offspring after the ould are killed and subdued Wherof it is that the apostle Peter willeth vs to abstaine from fleshly lusts which fight against the soule speaking plurally of them as being many euen a whole army which maketh warre against vs. § Sect. 5. That the power of our enemies 〈…〉 vs t● shake of all securitie The consideration wherof should moue vs to shake of all securitie arising from contempt of our enemies and seeing they are so mightie in strength and many in number let vs vse so much the more care dilligence and vigilance to defend our selues against their furie buckling vnto our selues the whole armour of God and vsing all meanes both for the vveakning of our enemies and the nourishing and strengthening of Gods graces in vs. Especially let vs call vpon God the Lord of boasts desiring him by our feruent prayers that he vvill by his spirit abate the power of the flesh the sinfull lusts thereof and re inforce and strengthen the armie of
doeth make our sinnes as it were the flesh of the Viper a most holesome preseruatiue and cordiall for the dispelling from our hearts more daungerous poysons §. Sect. 4. This conflict is effectuall to make vs deny our selues Secondly whereas we cannot be Christs Disciples vnlesse we deny our selues nor bee partakers of his righteousnes for our iustification vnlesse we renounce our own nothing can be more effectuall to this purpose then the sight and sense of our owne imperfections and corruptions for when wee plainely discerne that there is nothing in our selues to rest vpon for the satisfying of Gods iustice this will make vs to flee vnto Christ to hunger and thirst after his perfect and al-sufficient righteousnesse and to make vs wholly to relye vpon him for our iustification and saluation Which when we doe we may be more secure and better assured of heauenly happinesse then if we were as perfect in our owne inherent righteousnesse as our first parents in the state of innocency seeing they fell into sinne and misery through the strength of Sathans temptations but wee cannot so long as wee wholly rest vpon Christ and are vpheld by his omnipotency And as hereby our selues haue great assurance of our happy condition so doe we more glorifie our Lord and redeemer seeing we acknowledge the al-sufficiency of his grace and yeelde vnto him the whole glory of our saluation § Sect. 5. By this conflict we are moued the more to hate sinne Thirdly we are hereby moued to abhorre sinne which God so hateth with greater detestation when as by our owne experience we finde and feele the venome and poyson of it working in our selues and to bewaile and forsake it with more earnest endeauour when we discerne and see what miserable effects it produceth and what bitter and cursed fruits it bringeth forth in vs. As namely that it hath corrupted our whole nature disabled al our strength defaced in vs Gods glorious image incensed his wrath against vs made vs subiect to the curse of the lawe depriued vs of the glory of God and made vs guiltie of eternall damnation From all which miseries nothing could free vs vnlesse the sonne of God had dyed for vs and washed vs from the guilt and punishment of all our sinnes in his most precious blood All which plainely discouereth the haynousnes and tyranny of sinne and maketh vs thankefull vnto our Sauiour who hath freed vs from it § Sect. 6. Wee are moued hereby to fly vnto God by frequent and feruent prayers Fourthly by the sight and sense of these sinnefull corruptions still dwelling in vs wee are occasioned to flee oftener vnto God by feruent prayers acknowledging and bewayling them before the throne of grace earnestly crauing the remission of them and the assistance of Gods grace and holy spirit whereby we may be inabled to mortifie our corruptions and to flee all sinne for the time to come and to returne vnto him praise and thankesgiuing when we haue receiued these graces from him Fifthly whereas there is nothing more daungerous vnto vs then sloth and securitie we haue through these corruptions dwelling in vs the benefit of spirituall exercise whilest wee make warre against them withstand their assaults prepare our selues for the conflict watch ouer our owne hearts that wee bee not surprised at anawares with their deceiptfull pollicies mortifie and subdue them with the sword of the spirit exercise the spirituall graces receiued from God and our selues in all holy duties which God requireth for the obtaining of victory by which they are more and more confirmed and encreased So also hereby wee haue great cause to bee more carefull and watchfull ouer our hearts and wayes seeing we haue dwelling in vs a secrete enemy who watcheth all opportunities to supplant vs and to betray vs into the hands of Sathan and the world the which should make vs worke out our saluation with feare and trembling and vvhilest vve stand to take heede of falling this should cause vs to Phil. 2. 12. 1 Cor. 12. 13. Eph. 6. 10. stand daily and howerly vpon our guard and to keepe the spirituall armour girded fast vpon vs as the Apostle exhorteth vs. § Sect. 7 It serueth to worke in vs patience and contentment Lam. 3. 39. Sixtly it may serue to make vs goe on in our pilgrimage vvith contentment and to beare all afflictions vvhich are layde vpon vs vvith meekenesse and patience not onely because vve haue deserued them by this sinne that dwelleth in vs according to that in the Lamentations Wherefore doeth a liuing man complaine seeing he suffereth for his sinned but also because wee knowe and haue experience that these corrections are necessary to bridle mortifie the flesh with the lustes thereof and serue as drawing salues to drawe out the core of our corruptions as the launcher and searing yron to helpe and heale our impostumations of sinne as bitter potions to purge away our corrupt humours and as salt to season vs that we may not be tainted and perish in our fleshly puterfaction and to make vs more wise wary that we may not nourish our enemy but mortifie crucifie it seeing it is the chiefe authour of all our calamities § Sect. 8. By this conflict our heartes are weaned from the world Seauenthly it is profitable for the weaning of our hearts and affections from the world and to make vs long after our heauenly happinesse when as wee finde our selues tyred and wearied in fighting not onely with forraigne foes but with these intestine and secret traytors in our owne bowels whereas if hauing gotten full conquest we should haue continuall peace and our victory crowned with earthly prosperitie wee would neuer so much long after our heauenly happinesse And this chiefely made the Apostle to long after his dissolution and to be with Christ because he found himselfe so often foyled with this lawe of his members and Phil. 1. 21. Rom. 7. 23. led away captiue by his sinnefull flesh Eightly as it maketh vs to long after the crown of victory so it will make it when we shall obtaine it much more glorious for the Lord will haue vs first to fight and ouercome our spirituall enemies and then hee will reward vs with the crowne of victory first he will haue our spirituall graces exercised and manifested in the conflict and then being approued he will giue vs a proportion of glory according to the propertion of our graces So our Sauiour promiseth not to the Souldiars which lye quietly in their garrison assaulted with no enemy but to them who fighting ouercome that they shall sitte with him on his throne cloathed with white rayment and shall eate of the tree of life which is in the middest of the Paradise of God And this order Paul vseth in Apoc. 2. 3. laying hold on these blessed hopes first to fight the combate and then to receiue the crowne I haue saith hee fought a good fight
the spirit the reason minde and conscience not excepted But in the combate which is in the vnregenerate the conflict is betweene diuers faculties which are all carnall and corrupted fighting one of them against another as betweene the reason and the will the conscience and the carnall concupiscence passions Rom. 2. 15. and affections in which whether soeuer party preuaileth still the vnsanctified man is drawne vnto sinne And so also they differ in the manner of the fight for that which is betweene the spirit and the flesh is done by contrary lusting the one against the other in a practicall reall and effectuall maner but that which is betweene the reason and the will the conscience and the affections is maintained by logicall disputes and mentall discourses whilest the conscience inferres fearefull conclusions of punishments Gods ensuing iudgements vpon the wicked choyse of the will and their yeelding to satisfie their carnall affections For though in the creation the wil was in subiection to reason and embraced or shunned that which it approued or disalowed and though this order bee commonly obserued betweene the faculties euen in this state of corrupion yet after that man rebelled against his chiefe Soueraigne there followed rebelliō therupon in the inferior faculties against their superiour in the little commonwealth of man and now the will yeelding obedience no further then it liketh and lusteth doeth often resist reason which is his King and refuseth to follow it directions and to allow of it conclusions but rather embraceth the cleane contrary Now whilest reason is earnest in perswading by arguments and the will rebellious and violent in crossing and thawarting it the conscience being awakened and rowsed vp commeth in to the rescue of reason restraining the will from embracing that euill it liketh by the terrours of punishment which it adiudgeth the offender vnto vpon the committing of the sinne wherewith oftentimes when the violence of the will is abated and the courage thereof cooled so that it beginneth to stagger and faint in its resolution then enters in a tumultuous troope of passions and affections as fresh aydes to strengthen the will in rebellion which being themselues first hyred and corrupted to doe seruice vnto Sathan in sinnefull desires and actions with the present pay or expected wages of worldly vanities doe by the same proffers perswade the will to continue stiffe and obdurate in rebellious courses and with all resolution to oppose it selfe against reason and conscience But yet consider that in all this conflict betweene these diuers faculties there is no enmitie contrariety betweene them in their natures neither is there more grace or lesse corruption in the reason and conscience then in the will and affections for they as well as these doe like and loue sinne with the pleasures and profits of it in it owne nature if they were not deterred with the fearefull consequents of Gods iudgments and punishments which they see will necessarily follow vpon such sinnefull praemises Nor is there lesse emnitie betweene them and Gods grace and goodnesse for were they out of the gunshot of daunger they would as willingly embrace the pleasures of sinne as doe the affections and will but heere onely is the difference that they are more pollitique enemies to God and all goodnesse and more wisely louing themselues dare not seeke pleasure in such sinfull attempts as will cause more bitternesse sorrow in the ende through sense of punishment then can be counteruailed with the short ioy which they shall take in the fruition of their wicked delights whereas the other being more rude and sensuall doe onely looke vpon present obiects and therefore when they see a bayte and booty of sinne set out before them they runne vnto it with a headlong violence not fearing nor caring for the imminent daunger of denounced punishments § Sect. 6. The conflict betweene the flesh the spirit is in the same saculties But it is farre otherwise in the conflict betweene the spirit and the flesh which is not betweene diuers faculties all still remaining and agreeing in their naturall corruption and onely differing one with another like Souldiars in the same Campe and fighting vnder the same Generall vpon their diuers reasons and grounds in the managing of the War the one being more willing in running into dangers the other more wary to auoide and escape them but it is betweene the same faculties fighting against themselues reason against reason and will against will not arysing from a syllogisticall discourse vpon outward grounds of ensuing mischiefes but from a reall change of their nature wrought by Gods spirit the which because it is but begun and imperfect the reliques of sinnefull corruption remaining and dwelling in the same house and heart with spirituall and renewed graces these being euen in their owne nature as contrary one to another as fire to water light to darknesse good to euill there necessarily followeth a continuall conflict betweene them in which as vnreconciable enemies they seeke to destroy one another not moued hereunto by discourse of reason no more then in the fight betweene the Lyon and the Dragon the Dogge and the Beate the fire and water but by the antipathy and contrarietie which is in their natures Whereof it is that a new borne babe in Christ who hath litle learning and a small degree of knowledge and spirituall vnderstanding doeth with as great resolution withstand the encounters and motions of sinne and endeauours to please God though he be scarce able to render a reason of his doings as those who are growne vnto a riper age and haue attained vnto an higher degree of learning and wisedome An example whereof wee haue in many poore simple illiterate men who as conscionably auoide all sin and practise the holy duties of a Christian life as other Christ ans who are learned and haue a greater measure of knowledge and wisedome and also in many martyres who being vnlearned and not able to maintaine the trueth of their cause by syllogisticall disputes did yet as resolutly oppose themselues against idolatry and popish heresies and as willingly and couragiously seale the trueth with their blood as others who had attained to the greatest learning Which plainely sheweth that their opposition to errour and falsehood was not chiefly grounded on mentall discourses for then those who most excelled in learning knowledge should haue as much exceeded in their resolution and opposition but vpon that secret change of nature made in them by Gods spirit by which they opposed that which was euil not onely in their reason and vnderstanding but also in their will hearts and affections with all other powers and parts of their soules and bodies By which it appeareth that the Christian is no sooner conceiued of the seede of the spirit and by communication of sauing grace receiueth spirituall life birth and being but hee presently becommeth one of Gods souldiars and as naturally and voluntarily by vertue
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 cōscience 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 ●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 th●● 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 souldia●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
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
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
discomfort with a liuely and spirituall eye and beholdeth the face of alouing father in Christ euen when hee still holdeth the rodde in his hand yea though it haue no sensible comfort nor present feeling of Gods fauour yet being the subsistance of things hoped for and the euidence of things not seene it still Heb. 11. 1. maketh the beleeuer to flee vnto God and to rest vpon him alone for freedome from euill or fruition of good But the presumptuous man swelled with the winde of confidence like a bladder letteth out all with the pricke of a pin and after all his Thrasonicall bragges of strength and fortitude hee fainteth and cowardly yeeldeth when he is first encountred with crosses and afflictions His courage is presently cooled his confidence turned into distrust his proude presumption into affrighting terrours and hellish despaire and as it was chiefely grounded on outward things and worldly prosperitie so when these are taken away then it also quaileth faileth and commeth to nothing § Sect. 8. The difference betweene iustifying faith that which is temporary and hypocriticall Luk. 8. 13. Ioh. 2 24. 1. But though presumptuous worldlings haue no true faith and consequently haue not the spirit dwelling in them yet perhaps temporaries and hypocrites may seeing in the Difference in preparation vnto them Scriptures they are said to beleeue and therefore they also may haue the spirit I answere that though this temporarie faith bee a common gift of the spirit yet it differeth much from a true iustifying faith and therefore is no signe that Gods sanctifying spirit doth dwell in them that haue it For first they differ in the preparation whereby men are fitted to receiue them For before true iustifying faith goeth sound humiliation a true sight and sense of sinne as sinne and not onely in regard of punishment and an earnest desire to be vnburthened of it But the temporarie is neuer thus throughly humbled for whilest he seeth some sinnes he winketh at others he grieueth and groneth rather vnder the punishment then vnder the sinne hee is willing to part with some sinnes which rather pinch his conscience then please his affection but esteemeth others no burthen yea rather his chiefe delight and though he leaueth many yet he truely reputeth of none because there is onely a surceasing of the action but no change of the heart and affection § Sect. 9. Second difference in their nature and parts Secondly they differ in their nature and parts For true faith highly esteemeth Christ and preferreth him and his righteousnesse before all the world counting all things in comparison of them dung and losse and therefore is ready to forsake all that it may inioy him but temporarie faith 1 Cor. 2. 2 Phil. 3. 9. Gal. 6. 14. preferreth the world before Christ and though it make some account of him in an inferiour place yet it will rather leaue him then leaue the world if the one of necessitie must be parted with Secondly true faith effectually assenteth to the whole Word of God as being his vndoubted truth and especially to the promises of the Gospell concerning the remission of sinne reconciliation with God and the eternall saluation of all that beleeue Whence arise those desires in the heart and resolution in the will before spoken off whereby the beleeuer hungreth after Christ and his benefits and casteth himselfe vpon him alone for iustification But temporarie faith either assenteth onely to the truth of some part of the word and not to some other as to that which will stand with humaine reason and a mans owne experience but not to that which is aboue or contrarie vnto them to the promises of the Gospell not to the threatnings of the law or to some of either and not all of both or if to all yet this assent is not effectuall as appeareth by the differences that are in the desires and resolutions of true beleeuers from those that are in temporaries hypocrites For the desires of the true beleeuer is to be made partaker of Christ and his benefits are exceeding feruent and earnest like the desires of a 2 Cor. 14. 1. couetous men after riches of b Gen. 30. 1 Rachel after children of the c Cant 2. 5. louing bride after her beloued bridegroome of the d Psal 143. 6. dry and chopped ground after pleasant showers e Mat. 5. 6. of the hungry and thirstie after meate and drinke of the f Psal 119. 20. 40. woman with childe after desired meates who so longeth that she is ready to miscarry and perish if her longing desire be not satisfied But the desires of temporarie faith are faint and cold and though they can be content to haue the things belonging to saluation if they will come with ease and small cost they choose rather to be without them then that they should be ouer chargeable or take vp too much of their time and labour Secondly the desires of true faith are alwayes ioyned with a carefull indeauour in the vse of all good meanes whereby they may be satisfied and in auoiding all contrary meanes whereby they may be hindred But the desires of temporarie faith are so idle and slothfull that they neglect all meanes wherby they might atchieue their desires as we see in Balaam who desired to dye the death o● the righteous but could not bee content to imitate them in their liues Thirdly the desires of iustifying faith are constant and continuall like Dauids whose soule breaked for the longing that it had to Gods iudgements at all times but the desires of Psal 119. 21. temporarie faith are but by fits and flashes as when they are at a Sermon and haue their consciences conuinced with the powerfull ministerie of the Word when they are in the house of mourning and haue before their eyes spectacles of their mortalitie when they see some notable example of the worlds vanitie and mutabilitie or of the happinesse of those who feare God and make conscience of their wayes when they are cast downe by some grieuous affliction and finde themselues crossed in all their earthly desires Secondly there is great difference betweene the resolutions of faith in true beleeuers and those who are but temporaries and hypocrites For true iustifying faith resolueth to cleaue vnto Christ alone and to forsake all rather then to be seuered from him But the faith of temporaries causeth them to cleaue vnto Christ so farre forth as the world will let them and if they may share with him in his benefits and not be hindred of their worldly desires they are willing then to giue him entertainment but if they be put to part with all that they may haue him this is an hard saying and they cannot abide it but though they came reioycing to Christ they will goe away with the yong man sorrowfull and will not buy him and his benefits at so deare a price Like herein vnto Merchants who like the
true iustifying faith maketh vs to reioyce when as wee thinke of the appearing of our Sauiour Christ vnto iudgement and euen to long for this time as being the day of our full redemption when both in body and soule wee shall be freed from all sinne and misery and enioy all glory and endlesse happinesse according to that of our Sauiour When these things beginne to come to passe then looke vp and lift vp your heads for your redemption draweth nigh And so the Apostle saith that we which haue receiued the first fruites Luk. 21. 28. Rom. 8. 23. of the spirit euen we our selues groane within our selues waiting for the adoption to wit the redemption of our body The which ioy in thinking on this day and mourning because it is deferred commeth through our assurance of faith and confidence of hope For therefore doe we desire to leaue 2 Cor. 5. 1. 7. Gal. 5. 5. this world and to be dissolued because we knowe that if our earthly house of this tabernacle were dissolued wee haue a building of God a house not made with handes but eternall in the heauens and because through the spirit wee waite for the hope of righteousnesse by faith But no such ioy or longing accompanieth the faith of temporaries because they haue no such assurance of this happinesse and are besides so besotted with the loue of worldly things that they cannot without terrour and amazement thinke of that day which when it commeth will wholly depriue them of all their earthly ioy § Sect. 19. The 3 effect is the spirit of adoption A third effect of the spirit dwelling in vs is to perswade and assure vs that we are the children of God and to entitle vs as heyres to our heauenly inheritance the which is a priuiledge and prerogatiue that belongeth to all the faithfull and to them alone according to that of the Euangelist But as many as receiued him to them gaue hee power to Ioh. 1. 12. become the sonnes of God euen to them that beleeue on his name And this is an vndoubted fruit of the spirit as the apostle witnesseth For yee haue not saith hee receiued the spirit of bondage againe to feare but yee haue receiued the spirit Rom. 8. 15. 16. Gal. 4. 6. of adoption whereby we cry Abba Father The spirit it selfe beareth witnesse to our spirit that wee are the children of God and if children then heyres heyres of God and ioynt heyres with Christ And againe Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father In which regard the spirit of God dwelling in vs 2 Cor. 5. 5. is called the spirit of adoption which doeth not giue vnto vs a doubtfull testimony of this inestimable priuiledge but certainely assureth vs that it doeth belong vnto vs. In which regard it is called an earnest which God therefore Eph. 1. 14. giueth vs to put vs out of all doubt that he wil make good this heauenly bargaine which hee hath promised vnto vs. Which is saith the Apostle the earnest of our inheritance vntill the redemption of the purchased possession And in the same respect it is called a seale which by the powerfull impression that it imprinteth in vs assureth vs that God will make good vnto vs the promise of grace and saluation in Iesus Christ So the Apostle saith In whom also after ye beleeued yee were sealed with that holy spirit of promise And Eph. 1. 13. 4. 30. grieue not the holy spirit of God whereby yee are sealed vnto the day of redemption If therefore by this earnest and seale we haue attained vnto this assurance of our adoption and right vnto our heauenly inheritance we may be assured also that the spirit of God dwelleth in vs for the cause and the effect cannot be seuered and our assurance of our heauenly bargaine doeth plainely argue that we haue receiued this earnest and seale by which alone it is confirmed vnto vs. But that we may not be deceiued with a false and counterfeite seale let vs remember that this seale onely is annexed vnto the couenant of grace which requireth on our part the condition of faith and repentance and as it is Gods priuy seale according to that the Lord knoweth them that are his so there is a broade seale ioyned with it let euery 2 Tim. 2. 19. one that nameth the name of Christ depart from iniquity and therefore those who liue in their infidelity and impenitency haue not receiued this seale for what haue they to doe with the seale to whom the couenant doeth not appertaine § Sect 20. The fourth effect is the spirit of supplication A fourth effect of the spirit is to enable vs vnto prayer and to powre forth our soules vnto God in such an acceptable manner as that our suites and petitions are hard and graunted by him whereof it is called by the Prophet Zachary the spirit of grace and supplication which the Lord promiseth to power vpon the house of Dauid and vpon the inhabitants Zach. 12. 10. of Ierusalam that is all the true members of the inuisible Church militant here on earth So the Apostle plainly Rom. 8. 26. telleth vs that we know not for what to pray as we ought but it is the spirit which helpeth our infirmities and maketh intercession Iud. ver 20. for vs with groanings which cannot bee vttered And therefore the Apostle Iude knowing our insufficiencie in our selues to performe this duty doeth exhort vs to pray in the holy Ghost Whereby it appeareth that the spirit of God dwelleth in all those who in the sight and sense of their owne spirituall wants doe powre foorth their hearts and soules vnto God in prayer with faith and feruency of spirit which properties I require in that prayer which assureth vs that the spirit dwelleth in vs and not ability on the sudden vpon euery occasion to conceiue a prayer and to vtter it in eloquence of words choyse phrases or a continued ready discourse of speach For it is not saide that the spirit teacheth vs wordes and fluent phrases but to pray in the heart and spirit with sighes and groanes which cannot bee vttered which language God that searcheth the heart vnderstandeth and accepteth as the Apostle speaketh yea being a spirit and requiring to be worshipped in spirit and Rom. 8. 27. Ioh. 4. 24 trueth hee esteemeth not the most eloquent prayers conceiued and vttered without this sight of our wants zeale and feruency of spirit and contrariwise where these are he heareth and granteth our fuites supplications though with Ezechias we are not able to expresse them but chatter like a Crawe or Swallow or with Hannah onely moue our Esa 38. 14. lippes yea in trueth though wee should not so much as moue them so that with her wee speake vnto him in our 1 Sam. 1. 13. hearts Neither hath the Lord promised that he
to be the childe of God a member of Christ and in the state of grace and saluation the like iudgement is not to be giuen of them for being once had they can neuer be lost nor bee vtterly extinguished with all the power and malice of the Diuell and the flesh seeing the gifts and calling of God are without repentance and Christ who holdeth them is stronger then all neither is there any power able to pull his sheepe out of his hand § Sect 5. Secondly the shewes and semblances of sauing graces ●● temporaries may perish vtterly Secondly the sanctifying and sauing gifts and graces of the Spirit may be considered in their qualitie For they are either true sincere and substantiall or false hypocriticall and but in shew and semblance onely In which regard they haue their diuers subiects and persons in whom they are the former in the faithfull and regenerate alone the latter in hypocrites and temporaries who continue but only for a time Now these may loose their illumination faith loue and zeale whether we consider them as common gifts or as they are shewes and semblances both to themselues and others of sauing graces because in this sense they are not so in them in truth simple and sincere but hypocriticall counterfait and onely but in shew And thus our Sauiour hauing said that from him that hath not shal be taken away euen that which hee hath expoundeth his meaning by another Euangelist Whosoeuer hath not from him shal be taken euen that which hee seemeth to haue or thinketh that hee Mat. 25. 29. Luk. 8. 18 hath As though hee should say doe you aske how a man can haue that taken from him which hee hath not Why know that there are many men that haue no gifts truely that yet doe seeme to haue them and from these shal be truely taken the gifts that they seeme to haue or the shew and seeming of their gifts that is euen that apish imitation which they haue of Gods sauing graces shal be taken away and so their hypocrisie being discouered it shall plainely appeare that what shew so euer they haue made yet they neuer had them in sinceritie and trurh For example though the vnregenerate may haue some illightning in speculation which at the first appearance may resemble that sauing feeling and experimentall knowledge which is in the faithfull yet indeede there is as hath beene shewed many and great differences betweene them and therefore that shew and semblance whereby for a time they deceiue themselues and others will in a while vanish when as being seuered from all power of godlinesse and fruits of obedience it shal be discouered to haue been in respect of the qualitie of it false and counterfait Though they may seeme to haue a true and iustifying faith because they giue assent to the whole Word and especially to the gracious promises of the Gospell which causeth in them some temporarie ioy yet being vneffectual and neither working in their will any constant resolution to imbrace Christ and to be ready to forsake the world and earthly vanities nor in their hearts any hungring and thirsting desire after him and his righteousnesse for their iustification but onely as it may stand with their worldly designes and ends it continueth not in the time of tentation but either when they are allured with the baites of prosperitie or pressed and pinched with crosses and persecution they fall away and become apostates from the faith So though their mortification may seeme to resemble yea and sometimes to goe before that which is sincere and in truth yet it is not generall and indefinite but alwayes limited either to some few sinnes or all sauing some few and still the hypocrite and temporarie beleeuer hath some darling and beloued sinne which he nourisheth in his bosome and holdeth like sweete meates vnder his tongue as we see in Herod Iudas Demas Io● ●0 12. and many other which as it presently discouereth to those that discerne it that their mortification is but counterfaite for if it proceeded from loue and obedience towards God and not from worldly respects it would as effectually crucifie all their corruptions as onely some of them so it will like a fretting canker eate out the hart of their mortification and put a quicke ende vnto it seeing those sinnes retained and nourished will make way for all the rest whilest they harden their heart against Gods feare and s●are and dead the conscience as it were with an hot iron whereby they will become secure and senselesse in the committing of any wickednesse In which respect the Apostle 1 Pet. 2. 22. fitly compareth such as by this counterfaite mortification and fained repentance cleanse themselues from many sinnes to the swine which being washed doeth soone after returne to wallow againe in the same myre because he was onely cleansed from the outward filth but not inwardly freed and purged from his swinish nature yea because not their quality but onely the outward act is changed they not onely returne to their olde course but also become much worse then they were before as the Apostle sheweth their restraint maketh them more eager in the pursuite of the sinnes they loue and to run with more headlong violence when as the bands that tyed them being vntwisted or broken they are now left to their licentious liberty Finally though there may seeme to bee in the vnregenerate some renouation and new obedience some heate of loue and zeale of Gods glory yet being not in trueth but springing out of selfe-loue and ayming onely at worldly endes there is no constancy and continuance in these seeming graces and counterfaite fruites but when the cause and foundation of them fayleth and sinketh then presently all vanisheth and all their goodly building commeth to vtter ruine But all this proueth not that the spirit or the sauing graces of it may in the conflict of temptations receiue deadly wounds dye perish in those who are truly regenerate because those which are but semblances shewes and apish imitations of them in the wicked and vnregenerate may be lost vtterly and quite extinguished § Sect 6. True sauing graces in the regenerate may be lost seemingly And thus wee haue shewed what graces of the spirit both in respect of their kinde and qualitie may be lost and quenced namely common gifts in all men and seeming sauing graces in the vnregenerate Now let vs consider a litle further of this question and examine whether in this spirituall conflict true sanctifying and sauing graces in the elect and regenerate may be vtterly killed or for a time quenched or no. For the answere whereof wee are to know first that as seeming graces in the vnregenerate may be truely lost so true graces in the faithfull may bee lost seemingly though not in deede for our Sauiour hath promised that to those that haue shall bee giuen and they shall Mat. 25. 29. Ioh. 15. 2. haue abundance and
that euery branch that beareth fruite shall be purged that it may bring forth more fruite How bee it they may as I haue saide seemingly loose those graces which they keepe in trueth For example they may seemingly loose their illumination and sauing knowledge when as through the reliques of ignorance remaining in them they fall sometimes into grosse errours and when through the subtile sophistry of the world and the flesh they are already fallen or ready to fall into Schismes or heresies They may also seemingly loose their faith when as being violently assaulted with the temptations of their spirituall enemies it receiueth grieuous foyles and lyeth hid and couered with doubting and incredulitie like fire vnder the ashes or the Sunne beames vnder a darke clowde So they may seeme to haue lost the grace of repentance when as they are ouertaken afresh with their old sinnes and when their corruptions after they haue receiued a deadly wound doe seeme to reuiue againe and to recouer some strength by exercising their vigour in their earthly members especially when as after they are cleansed they relapse and fall into the same grosse sinnes not onely ignorantly and through infirmitie but also wittingly and willingly against their owne knowledge and conscience Finally when as they are growne colde or lukewarme in their loue and zeale and slacke and negligent in the performance of all Christian duties because they doe not stirre vp Gods graces in them or doe ouerwhelme them with fleshly cares or the eager pursuite of wordly vanities And yet all this while these sauing graces are not lost but onely hid and couered they are not outright killed but onely brought into a deadly sownde the faculties themselues are not quite perished but the functions and operations of them onely for a time are hindred and interrupted § Sect. 7 Other graces springing from those which are fundamentall may for a time be lost Hab. 2. 4. Secondly though the prime and principall the radicall and fundamentall graces which are essentiall to the life and being of a Christian cannot be lost as faith hope charitie affiance and the true feare of God without which a Christian ceaseth to be a Christ an and of the childe of God becommeth the childe of the diuell for the iust shall euer liue by their owne faith yet other graces which are secundary fruites springing from them and necessary to the wel-being of a Christian as fulnesse of perswasion peace of conscience zeale of Gods glory the sense and feeling of Gods loue fauour the comforts of the spirit familiar acquaintance with God and ioy in the holy Ghost which are the life of our life may for a time through the assaults of the flesh and violence of temptations be much blunted and deaded yea in respect of present apprehension quite lost and extinguished as we see in the example of Iob who sometimes conceiued of God as of his enemy and in Dauid who complaineth that hee was reiected and forsaken Psal 22. 1. 88. 51. 8. 10. 11. 12. and that the terrours of God did fight against him and prayeth that God would create in him a cleane heart and and renew a right spirit in him that he would make him to heare ioy and gladnesse and restore him to the ioy of his saluation Implying by these phrases that these graces were so vtterly lost in his sense and feeling that being quite abolished and adnihilated there needed not onely a renouation and repayring but a new making and creation Euen as a man by sicknesse may loose his beauty and complexion his flesh strength and the kindly motion of his pulse and vitall spirits his memory and discourse of vnderstanding and with them all the pleasure and comfort of his life and yet remaine a man because these are not essential to his humaine nature and being And when these are gone for a time the chiefe principles of nature the radicall heate and moysture the breath life and reasonable soule may still continue though much weakened in their functions and operations and within a while recouer and restore him to all which was lost in as great perfection as euer they were before And so a Christian may loose the fruites of his chiefe graces which are the delight and comfort of his life and being and yet those essentiall radicall and fundamentall vertues euer remaining he continueth still a Christian and the childe of God and these preseruing his life and being will recouer and restore the other to their former or greater perfection so that when hee dyeth hee shall be richer in all spirituall grace then he euer was in the whole course of his life Neither can grace and vertue more decay in the faithfull and regenerate then sinne and corruption in the wicked and vnregenerate in whom there may be some intermissions or temporary surceasing in respect of the actes of sinne and practise of wickednesse though they be habitually as corrupt as euer they were and the more they are for carnall and worldly respects restrained from the committing of sin the more in their longing desires hearts and affections they adhoore and cleaue vnto it for so also there may be some interruptions in the practise of godlinesse and some surceasing of the actes and operations of Gods sauing graces and yet the graces themselues doe not dye and perish and in these intermissions the sound Christian hath restlesse longings after the sense and feeling of renewed graces and shewes as much feruency of affection and entirenesse of loue towards them by his bitter mourning for their absence as he formerly did by his ioy and reioycing in their presence and his comfortable fruition of their sweete societie § Sect. 8. That sauing and fundamentall graces may be lost in some degrees at least in respect of their operations Lastly those fundamentall graces themselues howsoeuer they cannot by the assaults of the flesh be wholly or finally lost yet may they in some sense be weakened and impaired in respect of their degrees As for example the strong faith may bee shaken with doubting the most feruent loue may bee cooled and loose the first degrees of heate the most assured hope and affiance may somewhat quaile and bee abated and so in the rest The which we see in the example of Iob Dauid Peter the Galathians and the Angell of the Church of Ephesus who is reproued for hauing lost his first loue and of Sardis who is exhorted to strengthen the things that remained and were ready to dye Yea these graces Apoc. 2. 4. Apoc. 3. 2. may be not onely shrewly shaken and sore wounded but also cast into a dead sownde in which there wil appeare neither to others nor those that haue them any motion breathing or signe of life so as there shall be little difference betweene them whilest this trance lasteth and those carkases which are dead in sinne But yet as I take it submitting my iudgement herein to the godly learned all
the flesh for though it be often weakened and wearied yet it can neuer be vtterly vanquished but still recouereth strength and courage whereby againe it preuaileth and putteth the flesh to flight though it receiue many wounds foiles and fals in the combate yet the wounds are recured by applying of the precious balsum of Christs bloud by the hand of faith and it recouereth of the soiles and fals through the power and promises of God apprehended by the same meanes and through the gracious assistance of Gods spirit which supporteth our weakenesse and when wee are ready to faint and sinke sendeth fresh supplies of renewed graces which re-enforcing our decayed bands encourageth vs to giue fierce assaults against the flesh and the lusts thereof and enableth vs to obtaine the victorie Neither is it possible that the flesh or the Diuell himselfe should finally preuaile against the man regenerate not because he is mightier then they or is superiour in power or policie for herein euen the stoutest champion commeth farre short of our spirituall enemies but because God hath in many places of holy scripture promised vnto them victorie and that if they will resist and fight their enemies shall flee and be discomfited and therefore the issue of the battell resteth not vpon their strength but vpon the infallible Eph 6. 10. 12 truth of God which can neuer faile Secondly because we sight not with our owne weapons but with the sword of the spirit which nothing can withstand we stand in the field not in our owne armour but in the compleat armour of God which being o● his making must needs bee high proofe and will not by its weakenesse and insufficiencie discredit the workeman we goe not on warfare in our own priuate quarrell but like Dauid against Goliah wee goe out against them in the name of the Lord of Hosts the God of 1 Sam 17. 45 the armies of Israel whom they defie and his battailes we fight who is all-sufficient by his sole word to giue vs victorie and therefore wee are sure to preuaile in so good a quarrell neither will our Grand-captaine let his mightiest enemies destroy the weakest of his souldiers who beare his colours and fight vnder his standard seeing it is his owne cause and he is able alone without other helpe euen with a word of his mouth to vanquish them all and put them to shamefull flight Thirdly because it is the spirituall conflict wherein the spirit of God with the royall armie of his graces fighteth against the Diuell and his chiefetaine the flesh with the lusts thereof and therefore wee cannot doubt of victory vnlesse wee should in againe that the holy Spirit should want power to preuaile against the wicked spirit or hauing it would in his wisedome suffer himselfe to bee so much dishonoured as to be vanquished in the conflict Finally we are sure of victory and that the enemies of our saluation shal neuer be able to preuaile against vs because our victorious Eleazar Iesus Christ hath already ouercom them all and onely putteth vs to fight against conquered enemies yea and that wee may receiue no mortall hurt in this conflict hee holdeth vs by the right hand and biddeth vs to fight without feare yea himselfe holdeth vs in his right Esa 41. 10. 11. 12. 42. 6. hand and as he is powerfull to keepe vs so he hath bound himselfe by his gracious promise that none of our enemies shall pull vs from him Yea which is most of all hee hath inseparably vnited vs vnto himselfe by his holy spirit and made vs liuely members of his body and therefore being Ioh. 10. 28. powerfull to defend vs he will neuer suffer vs to perish for so should his owne blessed body receiue no mayme § Sect. 13. An obiection against the former truth answered Now whereas it may bee obiected that there are many Christians who by themselues and others are reputed members of Christ that yet quite fall away from him and become limmes of Sathan to this I answere that the members of Christ generally so called are of two sorts First such liuely members as are inseparably vnited vnto him by his holy spirit and a liuely faith the which neither the Diuell nor the flesh nor all the power of hell can plucke away from him Secondly such as are improperly called Christs members being dead and fruitlesse and onely so in their outward profession the which they making onely for worldly respects must necessarily fayle when they fayle and bee quite seuered from Christ when their outward profession which is the onely bond of their vnion is taken away euen as a woodden legge which is tyed to a liuing body with strings and points must needs fall from it when they are cut in sunder the which separation doth not proue that the true members of Christ may perish but rather that these who haue thus perished were neuer the true members of his body As for the liuely members of Christs body they can neuer be parted from him in respect of their spirituall vnion because the spirit of God which is the chiefe band of it can neuer faile It is true that there may be a temporary separation betweene our bridegroome Christ and the Christian soule espoused vnto him but not Hos 21. 9. in respect of their spirituall vnion for he betrotheth her vnto himselfe for euer in righteousnes iudgement louing kindnesse mercie and faithfulnesse as the Prophet speaketh and not sinne it selfe can separate them for it is one branch of the mariage couenant that he wil forgiue her sins and remember Ier. 31. 34. them no more nor death for they are both immortall Only they may be parted for a time in respect of cōmunion and fellowship of that sweet influence of his spirituall graces at least in her feeling apprehension Euen as the wise and louing husband may for the hainous faults of his wife cease for a time to communicate vnto her his person in respect of sweet societie delightfull familiarity and yet the vnion of marriage remaining firme he may receiue her againe vpon her repentance into his wonted fauour and communicate vnto her himselfe with all testimonies of his loue But this chaste spouse the Christian soule can neuer sleepe in securitie nor rest contented in this estate but with the Church in the Canticles she lamenteth the absence of her dearest loue Cant. 3. 1 shee neuer ceaseth seeking of him in his holy ordinances and in the exercises of faith and repentance till shee haue found him and haue the sensible fruition of his sweet society where by shee approueth her selfe to bee vnited vnto Christ in coniugall affection seeing it is as vndoubted a signe of it to mourne for the absence of our bridegroome as to reioyce in his presence and our fruition of his loue § Sect 14. That there are 2 degrees of the spirits victory 1 in this life Now being thus vnited vnto
an exercise of mortification and as an helpe for the increasing of our repentance and for our better fitting and inabling to call vpon God more earnestly by feruent prayers wherof it is that these are vsually ioyned together in the Scriptures Fast and pray the one being the end the other the meanes in abling vs therevnto Much lesse must wee vse those carnall weapons of whippes to torment our body which onely offend in yeelding themselues as instruments to our sinfull soules or of popish pennances and pilgrimages which are the meere inuentions of men and haue no warrant out of the Word of God and beeing carnall weapons doe as ill fit the spirit as the armour of Saul did fit Dauid and therefore doe but cumber and hinder it in the spirituall warfare Yea like Achilles launce doe cure the flesh in stead of killing it and make it more strong and full of courage by filling it with spirituall pride and a glorious opinion of our owne merits and well deseruing §. Sect 4. We must not remitt any thinge of our first zeale in holy duties The third meanes of weakening the spirit which we are to auoide is to remit any thing of our former zeale in the duties of Gods seruice and to giue way vnto any declination in grace and Christian duties For we may much more firmely stand in the highest pitch of our sinceritie as it were on the top of the mountaine then in our declinations discent from that measure of perfection vnto which wee had attained as it were on the side of the hill wee may more easily preserue the health and strength of the spirit whilest it is in the best plight then recouer it when it is impeached and in some degrees of declination Wee may liue much more comfortably and plentifully when our stocke is whole and dayly increasing then when it decayeth and is in some part spent and wasted wee may better defend our selues against our spirituall enemies when as wee are in our compleate armour then when we haue put off some pieces of it And wee shall much more easily discourage them and weaken their sury by taking away all hope of victory when wee haue remitted nothing of our Christian valour and fortitude but stand couragiously vpon hostile tearmes and at open defiance with them and when wee keepe them out from entring into our borders then when we growe to ● parley and yeeld a little to their conditions or when we haue suffered them to i●●ade some part of our countrey and haue receiued some foyles in the spirituall conflict Againe the more resolutely we stand in the strength of grace receiued the more willing the Lord is to assist vs in fighting his battailes the more carefull wee are to increase his spirituall talents the more ready hee is to re-double them whereas it is iust with our great commander to leaue vs to our selues to deliuer vs into the hands of our enemies when we begin cowardly to leaue his standard and somewhat to incline to the enemies part by our remisnesse in fighting or faintnesse in yeelding it is a righteous thing with our Lord and Master when we waste his rich talents and spend ryotously some part of the stock to take that which remaineth from vs and giue it to another who wil be more carefull and faithfull in imploying of it Finally that we may not decline no not in the least degrees let vs consider that it is most dangerous for who can be assured if he begin once to slip that he can preserue himselfe from catching a fall or that hauing begun to runne downe the hill he can stay himselfe before he come to the bottome And therefore if wee would stand surely let vs stand in our sinceritie if wee would not weaken the spirit nor haue the gifts thereof to perish in vs let vs preserue them euen in their least degrees from vvasting and consuming § Sect. 5. That we must auoyde fleshly sloth and negligence The last meanes of weakening the spirit which wee are to take heede of is fleshly sloth and negligence when as hauing receiued Gods graces and gifts of the Spirit wee doe not imploy and exercise them in holy and Christian duties to the glory of him that gaue them and the edification of our neighbours for whose sake also wee haue receiued them For as the strength of the body is much weakened and impayred when as wee liue in sloth and idlenesse and neuer imploy it in any good exercise so is it also with our spirituall strength Our knowledge must be then exercised in the holy practise of that wee know our faith in good workes our loue towards God and our neighbours in performing all duties which wee owe vnto them our zeale in aduancing all meanes of Gods glory and in remouing all impediments wherby it is hindred and impeached And if we thus imploy Gods spirituall graces which are his talents committed vnto vs then will our Lord and Master increase and multiply them and we shall haue abundance but if with the slothfull and vnprofitable seruant wee hide them in a napkin neuer imploying our graces receiued to the glory of our Master nor the good of our fellowes in the same family he wil take these talents from vs and cast vs into outer darknes Finally though it were possible that we could abound in the graces of the spirit yet if we did not vse them for our owne defence and discomforting and indamaging of our enemies wee should be neuer the neerer the obtaining victory If wee haue the sword of the spirit and neuer smite with it nor draw it out but suffer it to rust in the scabbard if wee haue all the seuerall parts of the Christian Armour and neuer put it on and girt it to vs but suffer it as it were to hang rusting vpon the walles without vse if we haue powder and good peeces of Ordnance but neuer charge nor discharge them against the enemy wee shall neuer ouercome and put them to flight but notwithstanding our furniture and munition we shal be vanquished in the first assault and become an easie prey vnto them but if hauing these warlike preparations we doe imploy them in the spirituall Warfare with all care and diligence we shall be sure to obtaine the victory CHAP. XX. Of the meanes for the comforting choaring and strengthening of the spirit vnto the Conflict § Sect. 1. Earnest and longing desires after spirituall strēgth THE second thing required is that wee vse all meanes for the comforting and cheering the strengthening and inabling of the spirit vnto this spirituall Conflict And first wee must earnestly desire to haue the spirit more strengthened and the gifts and graces thereof inlarged and and multiplyed in vs For as we haue Gods promise that if wanting the spitit we doe desire and pray for it he will giue him vnto vs so also when hauing it we desire to haue it and Luk. 11. 13.
direction It much cheareth and delighteth this heauenly counsellour when as wee hearken to his counsels and be aduised by him in all our courses whereas there can be no comfort to any Prince in his gouernment when as his subiects vpon euery occasion stand out in open rebellion and continually resist him in all his lawfull Commaundements and who would not refuse it as an irksome office to be still aduising a man of such a refractory spirit as will either neuer followe his counsaile or make it vnseasonable and vnprofitable by vnnecessary delayes If therefore we would comfort and cherish the spirit let vs willingly entertaine the good motions which it putteth into our minds and speedily put them in practise and execution As for example when as fit oportunitie being offered it moueth vs to call vpon God by prayer either to begge the graces which wee want or to giue him thankes for benefits receiued we are not to tread this motion vnder foote by vtter neglect nor yet to coole or quench it by casting vpon it the cold water of delaies but wee must presently nourish the motion and not deferre to put it in execution when it moueth vs to attend vnto the hearing of the word either on the Lords day when as we are bound to meete in the holy assemblies or on the weeke day when as our necessary imployments in the workes of our callings will giue vs reasonable opportunitie we are to take hold of the occasion offred and not deferre it by causelesse delaies And when God presenteth vs with an obiect of misery and his spirit moueth vs to take the present occasion of doing a worke of mercy as by giuing an almes to the needy visiting the sicke and such as are in prison helping the impotent and comforting the comfor●les and afflicted wee must not neglect these workes of charitie nor put them off to another time but as willingly and chearefully apprehend the present opportunitie as the husbandman doeth the season of sowing the Merchant of trading and the Marriner of hoysing vp sayles when as hee hath gotten a good gale of winde seeing otherwise God may iustly punish our negligence by neuer granting vs againe such seasonable occasions §. Sect 4. The fourth meanes is serious care to maintaine our peace with God and the peace of conscience The fourth meanes of cherishing and strengthening of the spirit is to bee carefull of maintaining our peace with God and our assurance of his loue and fauour the which is best done by preseruing peace in our owne consciences and by keeping them cleare of knowne voluntary sinnes whereby the anger of our heauenly Father is prouoked against vs and we exposed to his heauy iudgements For if God bee offended how shall his spirit bee well pleased with vs how shall hee be willing to renewe our strength and to send vnto vs fresh supplies of his graces to aide and assist vs against our spirituall enemies or how shall the created spirit dwelling in vs with courage and comfort fight against the diuell the world and the flesh when as it is depriued of the light of Gods countenance and hath its peace interrupted with him yea when it apprehendeth his wrathfull displeasure and as it was with Iob and Dauid conceiueth that God hath not onely forsaken him but is also become his enemie how shall the streames of Gods graces continue running when as they are stopped and cut off from the spring and fountaine or how should our strength hold out when the God of our strength doeth withdrawe himselfe from vs If therefore we would haue the spirit in vs strong and uigorous let vs preserue as much as in vs lieth our intercourse with God and vse all good meanes to strengthen our faith in the assurance of his loue and our reconciliation and peace with him for if God be with it the spirit will be so couragious and magnanimous that it will not care who opposeth against it Yea our care must bee not onely to strengthen our faith in this assurance that God who hath chosen vs will neuer leaue vs and that hauing begun the good worke of regeneration he will neuer giue it ouer till he hath fully finished it because hee is vnchangeable in his loue and his gifts and calling are without repentance but if wee would haue the spirit strong and vigorous wee most not neglect the feelings of faith nor the sensible comforts of Gods loue warming and comforting our hearts but wee must labour to finde the vertue and efficacy of his grace working in vs and haue the experimentall apprehension of the comforts of his spirit Wee must endeauour to haue not onely Gods graces habitually but to feele their seuerall actions and operations working our hearts to all good duties For though the sunshine of Gods fauour once shining vpon vs can neuer vtterly faile yet the beames thereof may by the interposition of our sins bee ecclypsed from vs for a time though the fountaine of his grace towards vs can neuer be dried vp yet the streames thereof may bee so stopped that wee can by present apprehension feele little comfort by it And though our faith which is the life of our spirit cannot be lost of those who euer had it yet when the life of our life the comfortable seelings of faith our communion with God peace of conscience ioy in the holy Ghost are taken away or for a time suspended and hid from vs we are exceedingly weakened in the spirituall part and haue litle comfort or courage in maintaining the fight against our spirituall enemies Now these feelings of faith and comforts of the spirit are best obtained and kept when as wee preserue our Communion fellowship and familiar acquaintance with God in the conscionable and frequent vse of his holy ordinances the hearing of his word Prayer the vse of the Sacraments keeping company with him in his holy assemblies where he is present by his spirit when as with the spouse in the Canticles we reioice in his cōpany and with Dauid bee rauished with ioy and delight when as wee meete him in his holy Temple and when as with them Psal 84. 1. psal 42. 1. 2. wee mourne and grieue for his absence and when he with draweth himselfe doe seeke his face and fauour and aboue all things desire and long after his comfortable presence When as wee labour daily in the mortification of our sins which doe make a seperation betweene our God and vs and doe exercise our selues in all holy duties of his seruice thereby glorifying his holy name and edifying our neighbours by our good example Which if wee doe then shall the beames of Gods fauour and the streames of his graces haue a cleare passage vnto vs with which our spirituall part shall be so cheared cherished and encreased in strength that we shall easily withstand all the malice and fury of our spirituall enemies and obtaine an happy victory in our Christian warfare
vnperfected is the cause of this conflict 1 because of the greate contrarietie betweene grace and corruption § 7. Secondly because these enemies so opposite dwell togeather § 8 New such contraries can dwell togeather and not abolish one another CHAP. IIII. Of the combate it selfe and the manner how it is fought in vs. § 1 When we be called of God to this conflict § 2 Of the second summons to this conflict § 3 The manner of the conflict it selfe § 4 That this fight is fought not with carnall but spirituall weapons § 5 The first end at which the flesh aymeth in lusting against the spirit § 6 The second end at which it aymeth in this lusting § 7 The ends at which the spirit aymeth in lusting against the flesh CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § 1 Of the conflict betweene the flesh and the spirit in the minde § 2 Of the conflict betweene them in the vnderstanding § 3 Of the conflict betweene spirituall and carnall wisdome § 4 The conflict betweene the iudgment of the flesh and the spirit § 5 How these faculties of the minde preuaile against one the other § 6 The cause why the godly learned differ in iudgment from one an other § 7 That this should make vs conforme our iudgment to the analogie of faith § 8 The conflict in our thoughts and imaginations § 9 The conflict betweene spirituall and carnall wisdome § 10 Of the conflict betweene the flesh and the spirit in the conscience CHAP. VI. Of the manner of the conflict betweene the flesh and the spirit in the will heart and affections § 1 Of the conflict betweene carnall and renewed will § 2 Of the conflict betweene faith and in fidelity and presumtiō § 3 That the conflict betweene the flesh and the spirit is most turbulent in the affections and sensuall appetite § 4 Of the conflict betweene the affections and passions CHAP. VII Of the diuers effects which this cōflict betweene the flesh and spirit produceth in vs. § 1 That the man regenerate cannot with full consent of will chuse or refuse eyther good or euill § 2 That the regenerate man cannot at all times doe the euill which the flesh chuseth § 3 That by reason of this conflict hee cannot doe the good hee would § 4 That though the flesh cannot wholy hinder the spirit from good actions yet it interrupteth it in them CHAP. VIII Of the subiect of this cōflict betweene the flesh the spirit § 1 That there can be no conflict in them that are perfectly sanctified § 2 That this conflict is not in the vnregenerate § 3 That the conflict that is in the regenerate and that which is in the vnregenerate differ much and 1 in their grounds and causes from which they arise § 4 Of the 2 difference which is in the mouing causes of these conflicts § 5. 6 Of the 3 difference which is that the conflict in the vnregenerate is betweene diuers faculties and the 1 the regenerate is in the same § 7 The 4 difference is in their contrary effects § 8 The 5 difference is in the subiect matter or occasion § 9 The last difference betweene them is in respect of time CHAP. IX That the conflict of conscience is not in all that are vnregenerate nor in them onely § 1 That there is no comfort ariseth out of the conflict of consciēce § 2 That the conflict of conscience may be in the regenerate § 3 That this conflict of conscience is not in those who are extraordinarily ignorant § 4 That the conflict of conscience is seldome in simple people § 5 That it is not in proude iusticiaries and ciuill worldlings § 6 That it is seldome in those who are transported with violent passions CHAP. X. Whether the conflict betweene the flesh and the spirit be in all the regenerate and if it be whether it be in the same manner and measure § 1 That this spirituall conflict is in all the regenerate that are of yeares § 2 What we are to thinke of Infants and Ideotts § 3 That this conflict is not in all the regenerate in like manner measure § 4 That this conflict is often weake in strong Christians CHAP. XI How wee may know whether this conflict be fought in vs that is whether the spirit of God dwell in vs or no. § 1 That euery faithfull man may and ought to be assured that the spirt of God dwelleth in him § 2 The 1 infallible signe is the ministery and meanes by which it hath beene wrought in vs. § 3 The 2 signe is the effects and fruites of the spirit and 1 wee may discerne the spirit by the nature of the gifts and graces in vs. § 4 That the graces of the spirit may be knowne by their constant and continuall operations § 5 Of the particular effects of the spirit the 1 whereof is spirituall illightening and of the differences between the illightening of the regenerate and vnregenerate § 6 The 2 effect of the spirit is to prepare our heartes for faith then to worke it in vs and how both of these are done § 7 The differences betweene iustifing faith and the faith of presumptuous worldlings § 8 The differences betweene iustifing faith that which is temporary and hypocriticall and 1 in the preparation vnto them § 9 The 2 difference in their nature and parts § 10 The 3 difference is in their properties § 11 The 4 difference is in their concomitants § 12 The 5 difference is in their effects 1 true faith purifieth the heart § 13 The 2 effect wherein they differ is in respect of their operatiō § 14 The 3 effect respecteth their diuers ioy § 15 The 4 effect respecteth confession and Christian apologie § 16 The 5 effect respecteth contentment § 17 The 6 effect is the ouercomming the world § 18 The last of true iustifiing faith is reioycing to thinke of Christs comming to iudgment § 19 The 3 effect of the spirit is the spirit of adoption § 20 The 4 effect is the spirit of supplication CHAP. XII How we may know that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holynesse infused in vs. § 1 The 5 effect of the spirit is the worke of sanctification § 2 Of the 6 effect of the spirit which is repentance and of the preparation thereunto § 3 That faith is the cause and foundation of our repentance § 4 That the spirit dwelling in vs purgeth vs from our naturall corruptions § 5 The differences betweene the mortification and repentance which is in the regenerate and that which seemeth to be in the vnregenerate § 6 That the spirit is knowne to be in vs by his quickening of vs in the inner man § 7 The differences betweene the quickning of the spirit in the regenerate and that which seemeth to be in the vnregenerate § 8
The operations of the sanctifing spirit signified by diuers metaphors and first by wine an oyle § 9 The spirit compared to water § 10 The spirit compared to fier § 11 That wee may know that the spirit dwelleth in vs by the operations signified by the former metaphors § 12 Of the special fruites of the spirit whereby we may knew that it dwelleth in vs. § 13 Of other speciall fruits of the spirit respecting our neighbours § 14 Of some other special fruits of the spirit respecting our persons CHAP. XIII Of the euent and successe of the fight betweene the flesh and the spirit § 1 Of the foyles which the spirit receiueth in this conflict § 2 That from the foyles of the spirit arise earnest desires to be freed from the slauerie of sinne § 3 Secondly an indeauour in the vse of all good meanes to be preserued from such foyles for the time to come § 4 How farre the flesh may preuayle against the spirit and 1 that common graces may be lost for a time § 5 Secondly that the shewes and semblances of sauing graces in temporaries may perish vtterly § 6 That true sauing graces in the regenerate may be lost seemingly § 7 Other graces springing from those which are fundamentall may for a time be lost § 8 That sauing and fundamentall graces may be lost in some degrees in respect of their operations § 9 Whether Dauid lost any degree of his fundamentall graces when he committed adulterie and murther § 10 That our spirituall graces in the Conflict doe not stand in their owne strength § 11 An obiection against the former doctrine answered § 12 Of the assured victorie which the spirit obtaineth ouer the flesh in this Conflict § 13 An obiection against the former truth answered § 14 That there are two degrees of the spirits victory 1. in this life § 15 Of the second degree of victory at the houre of death CHAP. XIIII Of the reasons which may encourage vs to this Conflict against the flesh § 1. The 1. reason because it is the will of God that we should fight against it § 2 The 2. reason is the necessitie of this Conflict § 3 The third reason taken from the manifold euils which are done vnto vs by the Flesh § 4 The fourth reason is taken from the assurance of victory CHAP. XV. Of the meanes whereby we may be enabled to ouercome the flesh § 1 The 1. meanes that we put on the whole armour of God § 2 The second meanes is to obserue certaine rules for the weakening of the flesh and first that we doe not nourish the enemie which we would ouercome § 3 That we must withdraw from the flesh the prouision and munition whereby it is strengthened § 4 That wee must stop all the passages to keepe backe prouision for the flesh § 5 That we must take heede especially of some principall sinnes which most strengthen the flesh § 6 That we must moderate our selues in the vse of things indifferent § 7 That we must auoide the other extreame of hurting our bodies whilest we goe about to tame the flesh § 8 That wee must take from the flesh the weapons and armour whereby it most preuaileth CHAP. XVI Of other meanes whereby the flesh may be subdued and ouercome § 1 That wee must keepe a narrow watch ouer our selues and ouer our enemies § 2 That we must keepe this watch in all things § 3 That we must keepe this watch ouer all the faculties and parts of our soules and bodies § 4 That we must keepe a speciall watch ouer our tongues § 5 That aboue all other parts wee must keepe this narrow watch ouer our hearts § 6 That we must keepe this watch in our spirituall armour CHAP. XVII Of two other rules to bee obserued of those who would subdue the flesh § 1 The third rule is that we withstand the flesh in all the occasions and meanes of sinfull lusts § 2 The fourth rule is that we resist the flesh in the first beginnings of sinne § 3 That the longer wee deferre the fight the more difficult and doubtfull we make the victory § 4 That if we doe not withstand the first assaults of the flesh we are not so wise as worldlings in their generation § 5 How dangerous it is to giue away the first motions vnto sinne shewed by examples CHAP. XVIII Of three other rules to be obserued for the subduing of the flesh § 1 That wee must thinke no sinne so small that wee may willingly commit it To vvhich end wee must consider first that by the least sinne Gods Law is transgressed § 2 The great euils which come of the least sinnes § 3 That small sinnes willingly entertained are no lesse dangerous then the greatest § 4 That the auoiding of small sinnes is a notable meanes to preserue vs from greater § 5 That euen the least sinnes are the poison of the Soule and the liuery of Sathan § 6 That enemies proue most dangerous whē they are most despised § 7 That if wee doe not hate small sinnes as well as great wee hate none with Christian hatred § 8 The sixt rule is that we must neglect no sinne as though we were in no danger of falling into it § 9 The seuenth rule is that we set no stint to our mortification § 10 That our mortification must extend it selfe to all sinfull corruptions and to all times CHAP. XIX Of the first meanes to strengthen then the Spirit which is to auoide the meanes whereby it is weakened § 1 That our sins are the chiefe meanes wherby the spirit is weakned § 2 Of some speciall meanes wherby the spirit is most weakened § 3 That we must not prouide for the spirit poison in stead of holesome nourishment nor carnall weapons in stead of spirituall § 4 That wee must not remit any thing of our first zeale in holy duties § 5 That we must auoide sloth and negligence CHAP. XX. Of the meanes whereby wee may comfort cheare and strengthen the Spirit to this Conflict § 1 The first meanes earnest and longing desires after spirituall strength § 2 The second meanes is a carefull indeauour in the vse of all good means for the strengthening of it § 3 The third meanes is to nourish the good motions of the spirit § 4 The fourth meanes is serious care to maintaine our peace with God and the peace of conscience § 5 The fift meanes is to preserue our selues pure and cleane from all pollution § 6 The sixt meanes is to keepe the spirit and the graces thereof in continuall exercise § 7 The seuenth meanes is frequent and feruent Prayer § 8 The conclusion of the Booke A In this Conflict two things to be considered 1. The enemies and combatants which are described 1. By their names and natures the Flesh Chap. 1. to 8. Spirit Secondly their properties where is shewed that the flesh is an enemy exceeding dangerous the which appeareth first in respect
his spirituall graces in vs by sending to them daily new ●i●es and ●●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 an● 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. 2● 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 ●f his death whereby he hath giuen vnto our flesh such a deadly wound that it shall neuer recouer o● 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 pin●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
formerly spoken of will be to little purpose if they make no further progresse in the wayes of God Then the flesh vseth more refined and subtill pollicies and condemning as much as any others carnall Gospellers ciuill iusticiaries and grosse hypocrites it perswadeth them to be like Agryppa almost and but almost Christians and to rest in some shadowes and meere counterfaits of sauing graces and Christian obedience which are so like vnto them that vnlesse they bee brought to the all discouering light of Gods word and diligently examined by this touch stone of trueth they can hardly be discerned I will not say by others which is meerely impossible but euen by those that haue them And this is the estate of temporarie beleeuers in whom there is almost nothing wanting which is in sound Christians but sinceritie and trueth For they are allowed by their sinnefull flesh to bee as like Christians as possibly may be so they be not so indeed and to runne before many true beleeuers in outward duties and euen to knocke at heauen gates so that they will there rest but for a time and neuer enter They haue knowledge often times in farre greater measure then many of Gods deare children faith repentance obedience and that in such a degree that in outward appearance many true Christians come farre short of them And therefore seeing aboue all deceipts this is most deceitfull we are to bend all our care and study that we may discouer and defeate it §. Sect. 2. That we must labour to haue all spirituall graces in sincerity and truth and first our knowledg To which purpose wee must not onely labour to haue all sauing graces and to be enabled vnto the performance of all Christian duties but also after assurance that they are in vs and done by vs in sinceritie and trueth And to this purpose wee are often to examine and waigh them in the ballance of the sanctuary and to obserue the infallible markes and signes whereby our true graces and vertuous actions may be discerned not onely from vices and grosse corruptions but also from these neere counterfaits and shadowes of them which are insubtill hypocrites and temporary beleeuers For there wee shall finde that though the knowledge of temporaries bee in respect of the measure very great yet it faileth in the qualitie and effects for it is barely learned by hearing and reading and not taught by the spirituall annoynting whereof the Apostle speaketh 1 Ioh. 2. 20. which the faithfull onely receiue it is much inspeculation and theorie and little in practise spirituall power feeling and repentance and they know the things of God appertaining to saluation as a man knoweth a strange land by reading which he neuer trauailed whereby hee is enabled to discourse of it and of the fruites and benefits contained in it though hee neuer tasted them nor hath any hope euer to enioy them whereas the true beleeuer though he be in his pilgrimage yet knoweth heauen and heauenly things as his owne countrey and the blessings contained in it of which he hath already tasted and had feeling experience and is assured after a while when hee hath finished his iourney to haue the full fruition of them And hereof it is that the knowledge of the hypocrite bringeth small ioy and comfort with it and though it exceede in measure yet it cheareth not the heart like the least knowledge of a sound Christian euen as the knowledge of the Lawyer in the euidences of a mans lands may be greater then the owners but yet hee cannot reade them with like comfort because he hath no right vnto them §. Sect. 3. How wee may discerne a true iustifing faith from that which is temporarie So also hypocrites and temporaries haue faith whereby they not onely know and beleeue the whole word of God and the promises of the Gospell to be true but also giue their assent vnto them yea make some kind of application of them vnto themselues And yet there are diuers essentiall differences betweene this faith of hypocrites and of true beleeuers For first they differ in their causes the one being wrought by the ministery of the Gospell made effectuall by the inward cooperation of Gods Spirit the other by Sathan carnal corruption abusing and misapplying of these promises in Christ Secondly in their grounds for a liuely faith is grounded vpon Gods reuealed trueth but the faith of hypocrites vpon no other ground then the false suggestions of Sathan vnwarranted conceipts carnall securitie and fond presumption which cause the hypocrite to apply vnto himselfe the mercies of God merits of Christ and the sweete promises of the Gospell when as he is in no sort qualified and fitted according to the word to receiue or haue any interest in them For before we can beleeue with a true faith we must be humbled in the sight and sense of our sinnes wee must deny our selues and become vile in our own eyes and haue an hungring and thirsting after Christ and his righteousnesse and an high valuation and esteeme of them aboue all things in the world all which are wanting in the saith of hypocrites Thirdly true faith is ioyned with vnfained loue of God for he that is assured that much is forgiuen him he loueth much not only God himselfe but his neighbours yea euen his enemies for Gods sake and those aboue all the rest in whom he discerneth the image of God m●st clearely shining But the faith of hypocrites being alwayes accompanied with selfe-loue maketh a man to value himselfe aboue all things yea God himselfe the chiefe goodnesse Fourthly where there is true faith there is alwayes a sore combate and conflict betweene the flesh and the spirit betweene faith purifying the heart and vnbeliefe labouring to retaine the pleasures of sinne and all our ●nbred corruptions which are pleasing or profitable but the faith of hypocrites is still quiet and peaceable because it is nothing but carnall presumption which being corrupt and sinnefull agreeth well with other corruptions neither doeth Sathan moue or as much as in him lyeth suffer to be moued of any questions because hee would possesse all things in peace and not haue his kingdome diuided in it selfe Secondly true faith is the instrument of a mutuall donation for as it receiueth Christ who is giuen vs of God so it offereth and consecrateth our bodies and soules vnto Christ who by the gift of God hath as much right vnto vs as we vnto him But the faith of hypocrites would haue part in Christ and all his benefits but Christ must haue no part in them or if any at all hee must be contented with their tongue onely whereas the world and the diuell must haue their hearts Secondly true faith is not easily daunted or dismayed but commonly shineth most clearely in the darke night of afflictions and manifesteth it selfe in it chiefe strength when carnall reason will minister no comfort but the faith of hypocrites resteth
The which danger is much aggrauated in that he doth not professe his emnity but is in outward shew a familiar friend vvho eateth drinketh and sleepeth with vs it maketh shew of loue but indeede mortally hateth vs it is like an helper but is in truth our greatest Aduersarie and like Sanballat and Tobiah it offereth his paines in building the wals of our Citie which may repulse forraigne forces when as it intendeth nothing but our ruine and to betray vs into the power of outward enemies For no sooner doth Sathan and the world besiege and assault vs with their tentations but presently it ioyneth with them and being acquainted with all our counsailes it reuealeth vnto them our secrets euen our hidden thoughts and vnknowne desires and like a wicked Dalilah hauing by treacherous flattery vndermined vs it discouereth to these cursed Philistims where our chiefe strength lyeth yea it secretly openeth the gates of our hearts and not onely letteth in all their forces but as soone as they are entred ioyneth with them and laying violent hands on the spirituall man it laboureth all it may to captiuate and destroy him And therfore the wilye red Dragon neuer maketh warre against vs vntill he be assured first of these inbred traytors and carnall Hic est qui manus nostras proprio cuigulo alligat et baculo nostro nos caedit Bernard ibid. aydes And as one saith it is his policie to binde vs alwaies with our owne girdle and to ouercome and beat vs with our owne staffe Yea not onely doth the flesh dwell and co-inhabite with vs but it also adhereth and inseparably cleaueth vnto vs as being a part and the greater part of our selues Whereby the dangerousnes of this enemy appeareth for the warre which it maketh against the new and spirituall man is not onely ciuill and domesticall which notwithstanding is much more perilous and terrible then that which is forraigne but without any metaphor properly and truely intestine and as it were in our owne bowels Besides this combate betweene them is fought in a place of great disaduantage namely this world where the worser Brande quidem periculum est et grauis lucta adusus domesticum hostem c Bernard de Quadri serm 5. parts hath many friends and strong aydes euen millions of wicked men and whole legions of Diuels and contrariwise the better part hath few friends and many enemies Great surely saith one is the danger and the conflict sore and grieuous against an enemie so domestique especially seeing wee are strangers and he a citizen hee inhabiteth his owne countrey and we here are exiles and strangers Yea in truth this warre is more intestiue then that vvhich was betweene Rebecca her twins For not onely doth here one person fight against another nor as some would haue it the body against the soule of the same man nor yet one faculty alone against another of a different nature the sensitiue against the reasonable and the will affections against the iudgement and conscience but also the selfe-same faculties against themselues reason against reason will against will the same affection against the same loue against loue feare against feare and hope against hope In which respect this fight with our flesh is much more dangerous then our fight with Sathan himselfe for though hee be sometime yea often neere vs yet not alwaies and when he is neerest hee is not alike neere as our owne flesh which adhereth to euery part and faculty of body and soule Though he casteth into our hearts and mindes the fiery darts of his tentations yet if we catch them vpon and quench them with the shield of faith they will not hurt vs. Yea though he buckle and close with vs yet if the Spirit of God dwelling in vs resist this foule spirit he will flie away at least for a season and wee Luk. 4. 13. shall be rid of his noysome company but our flesh and carnall corruptions inseparably cleaue vnto vs and though they be neuer so often ouercome by fasting prayer watchings and such like spirituall exercises yet as long as we liue we cannot be quite rid of them nor wholly subdue them and an hilate their strength but after they seeme to be withered they will againe flourish after they are weakened they will recouer strength after they seeme to languish with age they will regaine their youthfull vigour yea when in outward shew they appeare mortified and quite dead they will againe reuiue and standing stoutly in their strength they will re enforce the fight against vs. § Sect 2. That the daungerousnes of this enemie is much increased by reason of this cohabitation From whence it may plainely appeare how exceeding dangerous the flesh with the lusts thereof are vnto vs seeing they are enemies not onely strong and subtle but alwayes hard at hand not onely besieging and besetting vs but euen dwelling with and in vs. Whereby they haue no small aduantage against vs for neuer leauing but adhering and cleauing vnto vs in all places and at all times they are ready to vvatch all occasions and to take all opportunities of doing vs mischiefe laying traps and snares for vs in all our enterprises For doe vve vndertake the performance of holy and religious duties Why then they dogge and follow vs to the exercises and distract vs with vvorldly cogitations and wandring thoughts and oppresse our mindes with dulnesse drowsinesse and carnall wearinesse Are vve imployed in the duties of our callings They vvill make vs negligent and lazie and carrie vs away vvith carnall pleasures or so wholly and earnestly intent on them that vve shall spare no time for Gods seruice nor for the inriching of our soules vvith spirituall treasures Doe vve eate and drink to relieue and sustaine our bodies They are ready to make our tables snares turning sufficiencie into superfluitie and necessary foode into excesse and belly-cheare surfetting and drunkennesse where the soule and spirits are so oppressed that they are vtterly vnfit for any Christian duties Doe we intend to refresh our selues vvith honest recreations They doe attend and waite on vs mouing vs to consume a great part of our time in them which should be allotted to better exercises and euen to spend our strength and spirits in the immoderate vse of them whereby instead of being refreshed and cheared vve are disabled and made vtterly vnfit for the duties of Christianitie and of our callings and are so vvholly taken vp in the meanes that vve neglect the maine ends for vvhich we vse them Yea doe we after our labours betake our selues to our rest When vve locke our chamber doores vve cannot shut out these enemies but vvhether we vvill or no they vvill be our bedfellowes and are alwayes ready at our lying downe to distract vs from any good meditations or serious examination of vvhat we haue done or omitted the day past to fill our mindes with vaine dreames and vvicked imaginations and to
spirit but presently the Lord rich in mercy and goodnesse by the same meanes doeth satisfie them and sendeth his spirit accompanied with a strong army of sanctifying graces to take possession of vs for his vse to raigne and rule in vs and to thrust downe Sathan from his throne and to depose him from his regencie or rather tyranny ouer vs and to subdue kill and mortifie all those garrisons of sinnefull lustes so as they shall not be able vnder their great Generall to rule raigne in vs as they did in former times For example hee causeth knowledge spirituall wisedome iudgement discretion holy reason and spirituall cogitations to enter into the head and by stronge assault to encounter ignorance curiositie carnall wisedome errour rash giddinesse and carnall imagination Christian resolution and holy obedience to enter the will and to set vpon cowardly feare and vnconstancy vnflexible stubbornesse and stiffe rebellion faith and loue with innumerable numbers of holy affections to take possession of the heart and to subdue vanquish infidelitie selfe-loue and loue of the world with those many legions of vnlawfull lustes and vnruly passions which Sathan had placed in it spirituall concupiscence and holy desires temperance sobriety and chastity to seate themselues in the inferiour faculties and sensuall appetite and to thrust out and to hold possession against carnall concupiscence worldly lustes intemperance wantonnesse and vncleannesse with the rest of their opposites Finally puritie and honour to seaze vpon the body and all the members thereof and to driue out and cleanse it from all vncleannesse and noysomnesse wherewith it had beene defiled like a filthy stye of impure beastes through the inhabitation and abuse of sinfull lusts § Sect 3. The maner of the conflict it selfe Which royall and heauenly army of Gods sauing graces led vnder the conduct of his holy spirit doe no sooner enter the fielde and encounter their enemies but presently they put them to the worse and causing them to retire doe get the victory Sathan the strong tyrant that held all in quiet possession and ruled as hee list is put to flight spoyled of his power and regency and the spirit of God seateth himselfe vpon the throne and the flesh and the lusts thereof in the first conflict receiue such deadly wounds that they neuer recouer of them but languish in a continuall consumption till at last they bee wholly abolished And therefore being in the first battell thus weakened foyled and discomfited they haue neuer the courage afterwards in a martiall maner to proclaime warre against the spirit and the army of Gods graces which doe accompany i● to bid thē battell and to fight against them in a pitched field but crafuly and cunningly reentrouping their scattered forces they like the sauadges or Irish kernes will onely fight vpon aduantages and therefore make secrete ambuscadoes and hide themselues as it were in the woods and thickers from which they sally out at vnawares when we are most secure and so skirmishing with vs they sometime wound and foyle vs and for a time cause vs to retire And so otherwhiles they set out some booty of worldly profit or pleasure with which they allure vs to come when wee thinke not of it within the danger of their shot somtimes as it were in the night when wee are brought into a deepe sleepe of retchlesse securitie they make some inuoades vpon vs wast and spoyle and doe much mischiefe firing our he 〈…〉 with vnlawful lusts corrupting or gagging the conscience which as the centinell should giue vs warning of their approach wounding and misleading the will vnto some peruersnesse and carrying the members of the body as captiues vnto sinne But when the spirit taking notice of these conflicts riseth vp to giue them battell gathereth his scattered forces and entring the field soundeth the alarem to the fight then the rebelles quit their standings and runne away or yeelde themselues as captiues to suffer the punishment which their rebellion hath deserued Howbeit they doe not long continue vnder subiection being onely kept vnder by slauish feare but vpon euery opportunitie they rebell againe and giue fresh assaults to Gods graces in vs though in the ende they are assured of an vtter ouerthrow like herein vnto theeues and cut purses who when they are apprehended and cast into prison are only restrained from their wicked courses but not reclaimed and amended or vnto gally-slaues who are forced to labour at the command of their enemies whilest they are tyed in chaines and feele the smart of the whip but no sooner doe they breake loose and make an escape but they are ready to encounter with all fury the same persons who not long since they so seruilely obeyed or finally like vnto their father diuell who though he be continually foyled and put to flight yet is so wholly transported with his inueterate mallice that hee continually opposeth God in all things especially in the saluation of his Elect and maketh continuall warre against Michaell the Arch-angell or the Prince of Angels Iesus Christ and the army of his Saints though he be not able to preuaile against them Now this fight betweene these enemies is maintained on both sides not by handy blowes swoord and shield pike and shot for of the fight of the spirit the Apostle saith that though we walke after the flesh yet we doe not warre after the flesh For the weapons of our warfare are not carnall but mightie through God to the pulling downe of strong holds casting 2 Cor. 10. 3. 4. 5 down imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ And hauing in a readines to reuenge all disobedience when your obedience is fulfilled But as the enemies are spirituall so is the maner of the fight spirituall by inward lusting and concupiscence whereby motions and inclinations either good or euill are stirred vp in the heart and soule And thus there is a contrary lusting betweene these enemies the flesh lusting against the spirit and the spirit against the flesh as the Apostle plainely teacheth vs. In which their contrary lusting they both of them mainely ayme at two generall ends Gal. 5. 17. § Sect. 5. The first end as which the flesh aymeth in lusting against the spirit The first ende at which the flesh in it lusting aymeth is to stirre vp and incline vs vnto such lustes desires and motions as are sinnefull and contrary to the lawe of God as to infidelitie impenitency pride selfe-loue hatred enuy vncleannesse couetousnesse and such like or to speake more distinctly it endeauoureth to beget and stirre vp preserue and nourish euill cogitations in the minde wicked inclinations in the will and sinnefull affections and desires in the heart in which respect it is fitly compared to a fiery furnace or boyling potte which continually send vp sparkes and smoke and by the Apostle Iames it
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned Z●●●hez vnderstandeth 1 Cor 2 14. it not of him who is meerely carnall but of the vnregenerate part of him who is sanctified And so in Mat 16. 23. trueth must the like wordes spoken by our Sauiour to the Apostle Peter be necessarily vnderstood of his part alone which was vnrenewed Math. 16. 23. Get thee behinde mee Sathan thou art an offence vnto me for thou sauourest not the Mat. 16. 16. things that be of God but those that be of men seeing at this time he was truely conuerted and a famous Apostle of lesus Christ who a litle before had shewed that in his part regenerate he sauoured the things of God by that notable confession of his faith in Iesus Christ § Sect. 4 The conflict betweene the iudgment of the flesh and spirit And thus wee see the conflict betweene spirituall wisedome and carnall from which ariseth another betweene the iudgement of the flesh and the spirit for so farre forth as the minde is illightened with spirituall wisedome and knowledge answerably the iudgment discerning betweene trueth and falsehood right and wrong good and euill doth allowe approue and esteeme the one and disaloweth reiecteth and vilifieth the other but so farre forth as it Mat. 22. 29. Eccles 9. 2. still remaineth blinded and misled through naturall ignorance the iudgement mistaketh errour for trueth wrong for right and euill for good So our Sauiour saith to the Pharisees yee eyre not knowing the Scriptures And Dauid himselfe being ignorant of the state of the godly and wicked Psal 73. 15. Act. 10. 14. 34. 35. in this life in respect of prosperitie and aduersitie and that these things happen alike to all was ready by a false iudgement to condemne the generation of Gods children but after that going into the sanctuary his minde was inlightened with the knowledge of the trueth his iudgement then gaue right euidence And the Apostle Peter being ignorant of the abrogating of the ceremoniall lawe after the death of Christ and of the breaking downe of the partition wall betweene the Iewes and Gentiles iudgeth the creatures of God vncleane which hee had sanctified and that hee was so confined within the land of Iury that he might not preach the Gospell vnto the Gentiles but when God by vision had inlightened his minde with the knowledge of the trueth he reformed also the errour of his iudgement § Sect. 5. How these faculties of the minde preuatle one against the other And this is the conflict fought in the minde betweene knowledge and ignorance true and false iudgement in which they as it were stabbe and wound one another and interchangeably both preuile sometimes and sometimes are againe foyled and get the worst As for example knowledge in the regenerate part of the minde assaulteth ignorance in the part vnregenerate and with the light of Gods trueth scattereth and dispelleth the darke mistes of ignorance soone after ignorance through the neglect of reading meditation hearing the word prayer holy conferences gathereth strength and bleareth againe the eyes of the vnderstanding that it cannot so clearely at least after a sauing feeling experimental maner discerne the things of God but then againe knowledge being renewed and strengthened by those holy exercises recouereth it selfe and winneth the field So trueth in that part of the iudgement which is regenerate entreth the listes and striketh at errour in the vnregenerate part giuing it such a deadly wound that it neuer recouereth throughly of it and for the present it may be falleth into a dead sownde but yet it oftentimes through the helpe of subtill sophistry nince and sound destinctions cunning paralogismes brought in to ayde it by the world and corrupt affections of the sinfull flesh which make aduantage to themselues by profitable errours it recouereth strength and trueth getteth a foyle for the time but being againe renewed and confirmed by the light of Gods word it giueth errour in the end a shamefull ouerthrow § Sect. 6. The cause why the godly learned differ in iudgment from one another From hence we learne what is the cause why men not onely very learned and endued with a great measure of knowledge but also regenerate godly and religious doe often in their iudgement much differ from one another in the points of Religion namely because their mindes and iudgements are but in part regenerate so that the reliques of ignorance and errour doe still remaine in them which i● the cause that they but knowe in part and see the trueth of God as it were through a glasse darkely like the man in the Gospell who when his sight was first restored discerned men walking as it had beene trees the which imperfection of their spirituall sight and knowledge worketh in them onely a doubtfull opinion and not any wel-setled iudgement which maketh them to take that way which their conceipt apprehendeth as the most likely and probable like diners men intending to trauell towards the same Citie who being vncertaine and doubtfull of the right way doe choose diuers pathes one being more direct and others leading them out of the way or much about but yet all ayming to goe towards the same place they are ready to returne into their way againe and to make more hast in trauelling when vpon inquiry receiuing better information they doe perceiue their former errour And this also is the cause why the same men otherwise go ly and religious doe leaue the way of trueth and fall into errours after their iudgements haue beene truely enlightened the flesh preuailing ouer the spirit in a new assault and dazling the eyes of their minde whilest with it mistes and fogges it darkeneth the light which formerly did shine vnto them The which befalleth them sometimes not onely in the knowledge of those points of Religion which are of lesse consequence but also exceeding waightie and fundamentall as we see in the example of the Corinthians and the Galathians euen after the trueth of the Gospell had beene preached vnto them the one erring in the doctrin of the resurrection frō the dead the other in the maine point of iustification by faith in Christ without the workes of the law Whereby the way wee may note the errour of the Church of Rome whilest it teacheth that the Church cannot erre For euery man liuing hath the flesh still dwelling in him and with it the reliques of errour and ignorance which sometime misleadeth and misguideth him and that which is the condition of euery man is the case of all the same reason being of the whole and all the parts And where as it Ioh. 16. 13. 1. Ioh. 2. 20. 27. may be obiected that the Church hath speciall promises of being enlightned by the spirit and guided into all truth to this I answere that the like promises also are made to
euery particular member of it who notwithstanding may and doe erre in some particulars and therefore the promise is to be limitted first vnto al truth necessary to our saluation and secondly that they shall by the spirit receiue this priuiledge that whereas the wicked continue and perish in fundamentall errours the faithfull though they may fall into them and continue in them for a time yet they shall not liue and dye in them but shall in Gods good time after their going astray heare the voyce of Gods word and spirit reuoking and recalling them into the right path and saying this is the way walke yee in it Esa 30. 21. § Sect. 7 That this should make vs to conforme our iudgment to the analogie of faith Againe seeing through the flesh dwelling in vs wee are subiect to ignorance and errour this should make vs to conforme our iudgement and opinion to the analogie of faith and as to hold fast those doctrines which are manifestly grounded vpon the Scriptures so to be modest and sober in maintaining such points as are doubtfull and controuersall when as other of our brethren differ from vs because we may erre by reason of those reliques of ignorance remaining in vs and they may erre also out of humaine frailtie and therefore are rather to bee pitied then hated and to be drawne not with rigour but with the spirit Phil. 3. 15. Gal 6. 1. of meekenesse Finally seeing the reliques of ignorance and errour will neuer leaue vs till death deuide vs this must make vs labour continually in the vse of all good meanes whereby our mindes may bee more and more illightened and our iudgements informed in the knowledge of Gods trueth that so we may be strengthened against those sharpe encounters where with ignorance and errour will daily assault vs. And especially wee are to heare the word study and meditate in the Scriptures and call often and earnestly by feruent prayers for the assistance and illumination of Gods holy spirit whereby we may be preserued from all errours and led into all trueth For if Dauid who was wiser then his ancients and had attained vnto more knowledge then his teachers had neede to make that prayer Open mine eyes O Lord that I may see the wonderfull things of thy law Psal 119. 18. and if the Apostle Paul who was immediately taught by Christ and had receiued such abundance of reuelations desired aboue all things still more and more to knowe Christ and to finde and feele the vertue and power of Christs Phil. 3. 10 death and resurrection then how much more should wee who come farre short of their perfection § Sect. 8. The conflict in our thoughts and imaginatiōs The next conflict which is to be considered in the mind is betweene the actions and opperations of it which like vnto the minde it solfe being partly spirituall and partly carnall doe continually striue and fight against one another And these are our thoughts and cogitations our meditations and imaginations which labour mutually to expell one another and to keepe the minde in their sole possession For when the spirit lifteth vp the minde in diuine contemplations and causeth it to thinke and meditate on heauenly things as the ende of our hopes or on the seruice of God the duties of Christianity or of our lawfull callings as the meanes whereby wee may attaine vnto them then the flesh depresseth and pulleth it downe and as it were clippeth the wings or casteth vpon them the lime or slime of sinne when as it is soaring this loftie pitch and by suggesting such thoughts as are simply worldly and wicked or else impertinent and vnseasonable in respect of the present employment doe cause it to stoope vnto earthly vanities and so leauing the substance to catch a shadowe But the spirituall part finding it selfe thus defeated of those spirituall excellencies which so earnestly it persueth doeth not rest thus deiected and depressed but shaking of the thoughts of sinnefull vanities and sensuall delights and bathing it selfe in the precious blood of Christ by a liuely faith it is washed from the filth of earthly corruption and as it were picking and pruning it ruffled feathers when the Sunne-beames of Gods louing countenance shine vpon it it leaueth the earth and vp againe it mouneeth in spirituall and heauenly thoughts and remembring that we are but Phil. 3. 20. Col. 3. 1. 2. Pilgrimes on earth and that heauen is our countrey it causeth vs by diuine meditations to haue our conuersation there whilest our bodies are on earth and knowing that we are risen with Christ it maketh vs to seeke those things which are aboue where Christ sitteth at the right hand of God and to set our affections on things aboue and not on things which are one the earth § Sect. 9. The conflict betweene spirituall and carnall memory And this is the conflict betweene the flesh and the spirit in our minds and vnderstanding To this we may adde the combats that are betweene them in our memories for these being but in part regenerate and the reliques of corruption remaining in them there is a great conflict whilest the memory so farre forth as it is spirituall laboureth to blot out and deface all worldly wicked and sinnefull impressions and to haue imprinted in it those heauenly and spirituall documents and instructions which haue beene entrusted vnto it by the sanctified vnderstanding and whilest it endeauoureth to cast out the rubbish and noisome filth of prophannesse ribaldry scurtilous jestes maliciousnesse and all maner of impietie and wickednesse that so it may be a fit sure and faithfull treasury of wise sayings and Religious discourses And contrariwise whilest on the other side the flesh and vnregenerate part standeth in direct opposition to the spirit by reprinting and repeating those lessons of impietie and prophannesse which before our conuersion especially and since also wee had learned in the schoole of the diuell and the world and by working in vs obliuion and forgetfulnesse of all good things whereby these heauenly treasures and spirituall iewels are as it were presently cast out of dores as soone as they are receiued these holy lessons are no sooner written but they are presently blotted out and cancelled and these waters of life doe no longer stay with vs then common water continueth in a leaking vessell or in a siue § Sect. 10. Of the conflict betweene the flesh and spirit in the conscience Finally there is also the like conflict betweene the flesh and the spirit in the conscience whereby I vnderstand not the fight betweene it and the will affections and carnall appetite which may be in those who are vnsanctified and meerly naturall of which I shall speake more in the following discourse but that conflict which is in the same facultie as it is partly regenerate and renewed by the sanctifying grace of the spirit and partly vnregenerate the reliques of sinnefull corruption remaining in
it For as it is regenerate it is so inlightned and rectified by the spirit of grace that like a true witnesse it giueth an infallible testimony betweene God vs excusing vs when we doe wel that we may proceede in well doing and accusing vs when wee haue done euill that wee may forsake it and recouer our selues by vnfained repentance yea before the doing of either of them both it giueth testimony and approbation vnto that which is good that we may embrace and practise it and also discouereth that which is wicked and sinnefull that wee may shunne and auoide it Neither doeth it onely play the part of a witnesse but also of a iudge and according to this true euidence it either iustifieth vs or pronounceth the sentence of condemnation against vs. From the former where of arise peace comfort and spirituall ioy in the holy Ghost whereby we are encouraged to proceede in all holy duties and from the other either feare whereby wee are restrained from falling into sinne or sorrowe and repentance not to bee repented of causing saluation after 1 Cor. ● 1● that we are fallen But contrariwise as the conscience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiousnesse and therefore is continually ready to play the part of a false witnesse either dawbing and colouring ouer our sinne with deceiptfull colours that wee may ignorantly fall into it or excusing it being committed as though it were veniall or none at all that wee may continue in it without repentance or on the other side it is ready to accuse vs when wee doe well and in the seruice of God or the vse of our Christian libertie about things indifferent to raise in our minds superstitious feares and causelesse doubts that so we being affrighted may bee hindered from Christian duties or discouraged after wee haue done them And so answerably it playeth the false Iudge condemning where God and a good conscience iustifie iustifying where they condemne The which false sentence is the cause of carnall securitie when we continue in sinne and of causelesse terrours and needelesse feares when we are carefull to performe our duty The which if at any time it bee reuersed by a good conscience inlightened by Gods word and holy spirit and the vglinesse and haynousnesse of sinne be discouered and layed open then the carnall and corrupt part of conscience which before seemed feared and senselesse being pricked and awakened filleth the minde with loude cryes and grieuous accusations with terrible horrours and hideous feares and now as eagerly moueth to despaire as it did before to securitie and presumption telling vs that our sinnes are vnpardonable and that it is too late to turne from them by repentance But then againe the good conscience putteth it to silence and allayeth and quieteth the fury of it by witnessing vnto vs that our hearts are vpright with God notwithstanding that we haue been ouer taken and haue fallen through frailty and infirmity or at least by bathing it selfe from the filth of sinne in the precious blood of Iesus Christ which is sufficient to purge vs from the pollution euen of those sinnes which are wilfull and presumptuous with which washing of blood applyed by the hand of a liuely faith it causeth vs to ioyne that washing of water in the teares of vnfained repentance and amendment of life CHAP. VI. Of the maner of the conflict betweene the flesh and spirit in the will heart and affections § Sect. 1. Of the conflict betweene the carnall and renued will ANd thus haue wee shewed the conflict betweene the flesh and the spirit in the minde and vnderstanding with those faculties which belong vnto it Come wee now to that fight which is betweene them in the will the which is much more sharpe and sensible for it likewise being partly regenerate and partly vnregenerate there is a continuall combate betweene these contrary factions whilest the regenerate part willeth and enforceth that which is good and nilleth and reiecteth that which is euill and contrariwise the part vnregenerate willeth and chooseth that which is euill and nilleth and refuseth that which is good As for example the spirituall part being guided by the vnderstanding inlightened with sauing knowledge chooseth embraceth God as the chife goodnesse his kingdome and righteousnesse as the chiefe happinesse and refuseth and contemneth the world and earthly vanities the seruice of Sathan and the momentany pleasures of sinne which in the ende bring death and destruction though they for the present be bitter to the flesh and much more imbittered by afflictions and these be sweete and delightfull to the carnall appetite But contrariwise that part of the will which remaineth vnregenerate being directed by that wisedome of the which is worldly sensuall and diuellish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heauenly happinesse which it knoweth not as being out of sight and beyond the apprehension of sense vncertaine and not to bee compassed without great difficultie and contrariwise chooseth and embraceth this present world with the vaine honours vncertaine riches and sinnefull pleasures of it because they are subiect to the senses and may bee had in present possession In which conflict they mutually encounter one another and as they get their aduantages sometimes the one and sometimes the other preuaile and cause the aduerse part to giue ground And this conflict with the issue of it the Apostle felft in himselfe Rom. 7. 15. Rom. 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that doe I. And againe Cui rei ego suspicabam ligatus non ferro alieno sed meaferre a voluntate c. Aug. confes lib. 8. cap. 5. To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the euill which I would not that I doe So Austine confesseth that whilest he desired his sound conuersion be found himselfe bound not with other mens chaines but by his owne yron and obdurate will The enemy saith he did hold my will and thereof made a strong chaine to binde mee for out of peruerse will sprung vnlawfull lust and whilest I obeyed lust it became a custome and whilest custome was not infringed it became necessitie with which linkes infolded one in another a chaine as I saide was made and held mee bound in a miserable seruitude And my will renewed which begunne to moue mee to worshippe and enioy thee freely my God and onely sure ioy was not yet fit to ouercome the other confirmed by age And so my two willes one olde the other new that carnall and this spirituall did fight betweene themselues renting my soule in sunder by this their discords And so I vnderstood in mine owne experience that which I had reade how that the flesh lusteth against the spirit and the spirit
against the flesh And I surely was in both but yet more I in that which I approued in my selfe then in that which I disallowed For in this rather I was not I because for the most part I did suffer that vnwillingly which I did Confess Lib. 8. Cap. 10. willing And a litle after Doe not diuers wils distract the heart of man when hee deliberateth what to preferre in his choyse And all appeare good and striue with themselues till at length one thing be choosen vnto which all the will is caried together which before was deuided in sunder And so when eternitie delighteth aboue and the pleasure of temporall good detaineth below the same soule doeth not with the whole will will this or that and therefore it is distracted with much griefe whilest it preferreth that in true iudgement and yet cannot part with this through long acquaintance § Sect. 2. Of the conflict betweene faith and infidelitie pr●sumption And thus we haue seene the combate betweene the flesh and the spirit in the vnderstanding and will seuerally now let vs come to that conflict which ●s in them being ioyntly considered betweene faith and the contrary extreames infidelitie and vaine presumption The which I referre to both these faculties because as I take it the first beginnings and least degrees of faith are chiefely in the will and heart euen as the perfection and highest degrees of it are in the minde and vnderstanding For after a man by humiliation and contrition is fitted and prepared to receiue faith and after that the lawe hath brought him to a true sight sense ●f his sins of the punishmēts which by them he hath deserued and that by himselfe his estate is despeperate and remedilesse being vtterly vnable to come out of this miserable and forlorne condition and that the Gospell hath generally shewed that Iesus Christ sent into the world by his father to this ende is an al-sufficient Sauiour who by his blood purgeth vs from the guilt and punishment of all our sinnes and by his righteousnesse and obedience iustifieth sinners then the spirit of God assisting the ministery of the word worketh thereby in his heart some earnest desires to be made partaker of Christ these benefits which we call hungring thirsting after his righteousnesse and this I affirme to be the first degree of iustifying faith and not onely a preparation vnto it because they are pronounced blessed who thus hunger and thirst after Christ and his righteousnesse and there is no blessednesse to those who liue in the state of infidelitie Then there Mat. 5. 6. is wrought in his will a firme resolution to chuse Christ alone for his Sauiour and to rest and relye vpon him onely for his saluation which is the second degree of true faith vnto which when the Christian hath attained by the liuely sense experimentiall feeling of Gods loue in his holy ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sinnes and the renewing and quickening of him in all sauing graces and finally by his daily walking with God in the workes of holinesse and righteousnesse and that sweete communion which he hath with him in spirituall exercises he groweth from one degree of faith to another till at last there bee wrought in the minde not onely a certaine but also a full perswasion of Gods loue the remission of his sinnes and his owne saluation But yet the flesh and reliques of corruption remaining in vs when wee haue attained vnto the greatest perfection which this life yeeldeth as in the part regenerate there is full and certaine perswasion so in the vnregenerate part dwelleth doubting infidelitie vaine presumption which continually assault one another and sometimes the one sometimes the other preuaileth and getteth the better in the particular skirmish although in the conclusion ende of the fight faith alwayes ouercommeth and a obtaineth a full and finall victory In the meane time euen after that by faith wee haue laide hold on the promises and haue growne to a great measure of strength and to an high degree of perswasion doubting and infidelitie taking the opportunitie of some grieuous temptation doe giue vnto our faith many wounds and foyles of which notwithstanding it recouereth vpon the renewing of our couenant with God receiuing the Sacrament which is the seale of it the applying afresh of Gods gracious promises the remembrance of his former mercies and the renewing of our repentance especially for our latter slippes and fall And this Heb. 11. 11. Rom. 4. 19. we see in the example of Sara and Abraham who after that by faith they had receiued Gods promise were so farre foyled with doubting that they could thinke of no meanes of bringing it to passe but by sustituting Hagar in her place Of Peter who beleeuing in his Lord and Maister so rested vpon his word and power that hee walked towards him on the waters but sunke into the water after hee had first sunke through doubting and vnbelife when hee sawe Mat. 14 30. a boysterous blast of winde threatning a storme and therefore was reproued for his doubting So the father of the possessed childe cryeth out I beleeue Lord helpe thou mine vnbeliefe But most notably doeth this appeare in the example Iob 3. 1. 3. 7 20. 6. 4. of those great worthies Iob and Dauid for for the former wee shall see him sometime complaining as a man Iod. 13. 15. 19 25. vtterly desperate cursing the day of his natiuitie and challenging God as his enemy and at another time professing Psal 42. 6. 73 13. 77. 10. 23 4. 31. 23. 46. 2. his faith and assurance of saluation and resoluing that though God should kill him yet he would still trust in him And for the other wee shall see him in the booke of the Psalmes one while as it were a man vtterly reiected of God and forsaken and soone after as it were riding in triumph after victory and euen glorying in the strength of his faith and confidence in God Whereby it appeareth that there is in euery man regenerate a notable conflict between faith and vnbeliefe whereof it commeth to passe that Gods dearest children may oftentimes not onely be foyled with diffidence and doubting but also in some grieuous temptations may fall into some despaire of Gods mercie and loue towards them the which notwithstanding differeth from that despaire which is in the wicked and reprobate in that theirs is totall and finall whereas the faithfull lye in it onely for a time whilest the violence of the temptation pressed vpon them by the diuel and the flesh last and is not totall seeing their faith euen in the greatest brunt fighteth and striueth against it and in the ende getteth the vpper hand Contrariwise our faith is sometime assaulted with presumption whereby the flesh moueth vs falsely to apply the promises and to presume of Gods
loue our owne saluation for though these doe potentially belong to all the faithful yet they cannot actually be applied vnto them so long as they liue and lye securely in some knowne sins without repentance especially those promises which concerne temporary benefites which are present pledges and pawnes of Gods loue and fauour But against these also faith preuaileth when as it purifieth our hearts bringing vs to a sight and sence of our sinnes to a loathing and detestation of them and to a constant resolution and earnest endeauour to labour and forsake them for the time to come and so againe afresh applyeth the promises vnto vs as hauing now iust interrest and right vnto them § Sect 3. That the conflict betweene the Flesh and the Spirit is most turbulent and sensible in the afeections and sensuall appetite And thus haue we seene the conflict betweene the flesh and the spirit in the superiour faculties the like may be obserued in the inferiour seated in the heart as the affections passions and sensuall appetite the which though they bee no more corrupted then the other yet the corruption in them is much more sensible and though the conflict be no more daungerous yet is it much more turbulent and violent For as the poyson in the braine is as mortall and pernitious as any other and not resting there alone but diffusing it selfe into all the parts of the body doeth benum and dead them but that which is receiued into the stomach is much more raging and painefull sending vp poysonous vapours into the head wherewith it is annoied and mortally affected so the poyson of corruption hauing tainted the vnderstanding faculties doeth from thence descend to the heart and affections infecting them with their malignitie but that which is infused into them doeth cause a more raging and violent disease which is more sensible and grieuous and becommeth more dangerous to the soule sicke in sinne because these inferiour faculties being corrupted doe worke also vpon the will and vnderstanding striking vp their poyson backe againe vnto them with redoubled violence For as the outward obiects moue and affect the senses and they the heart and affections so they being thus moued doe moue the will and the will draweth also the iudgement and vnderstanding But though these sensuall faculties are more grossely poysoned and therefore seeme more desperately incurable yet the spirit of God working also vpon these parts doeth purge them from their contagious humours and comforteth the heart with such spirituall cordials and strengtheneth it with such heauenly antidotes that spirituall health is in some measure recouered but for as much as in this life the poyson of corruption is not wholly expelled so they are not fully perfected there is a continuall conflict betweene health and sicknesse the antidotes and the poyson the heart and affections as they are renewed and sanctified and as they remaine corrupted and vnregenerate For the hard stone in the heart striueth with the soft flesh rebellion with obedience corrup●on with grace and whilest the spirit draweth the heart vnto God and spirituall and heauenly things that it may inseparably cleaue and adhaere vnto them the flesh pulleth it backe and withdraweth it from them and laboureth to keepe it still fixed and fasted vpon earthly and worldly vanities §. Sect. 4. of the conflict betweene the affections and passions And from the same cause springeth that continuall conflict which is betweene the affections and passions wherein sometimes the same affections deuided as it were betweene grace and corruption doe fight and striue against themselues and sometimes being crosse matched doe mutually oppose and encounter other affections and passions which are contrary and opposite vnto them the former combate being exercised in contrary the latter about the same subiects Thus the loue of God and of spirituall and heauenly things is assaulted with selfe loue loue of the world and hatred of those Diuines excellencies Affiance in God his prouidence and promises with confidence in the creatures and diffidence in the all-sufficient creatour zeale of Gods glory with carnall blinde zeale coldnesse and lukewarmenesse the feare of God which is ingenuous and filiall with feare of men and that feare of God which is slauish and seruile Hope in God with earthly hopes and also with presumption and despaire sorrow for sinne with worldly sorrowe which causeth death also with wretchlesnesse and carnall securitie ioy in the holy Ghost and spirituall reioycing in God with carnal ioy in the pleasures of sinne and desperate griefe for worldly losses Alacritie and chearefulnesse in Gods seruice with carnall chearefulnesse in pursuing our sensuall and sinnefull lustes and also with lumpish heauinesse dulnesse deadnesse of heart and carnall wearinesse In which conflict though the spirit receiue many foyles through the raging violence of these wilde and rebellious passions and is oftentimes so wounded that in outward appearance there seemeth to be no life remaining yet it proueth to be but a daungerous sownde out of which recouering with redoubled valure it reneweth the conflict and getteth the victory Though it seeme but a small sparke remaining of a great fire almost extinguished with a flood of passions and so couered vnder the ashes of corruptions that it scarce appeareth yet when the spirit of God doeth blowe vpon it it encreaseth in strength to a great flame and finally though whilest the storme lasteth like a shippe in a mighty tempest it is so hidde vnder the waues of sinfull passions that scarce any shew or semblance of grace remaineth yet the good spirit of God asswaging the tempest and becalming these rough and raging Seas like the shippe which seemed lately suncke they re appeare shew themselues in their former beautie and being helped on with that diuine breath they carry vs forward in all Christian courses as it were vnderfull sayles with a prosperous winde and tide CHAP. VII Of the effects which this Conflict betweene the flesh and the spirit produceth in vs. § Sect. 1. That the man regenerate cannot with full consent of will chuse or refuse either good or euill WEe haue seene the manner of the conflict betweene the flesh and the spirit in our seuerall parts and faculties now let vs briefly consider of the effects which it produceth in vs. And these are either in the will and desires or in the workes and actions Concerning the former from this conflict betweene the flesh and the spirit arising from the imperfection of our regeneration this effect is wrought and caused in the man regenerate that hee cannot with his whole will and full consent either choose and embrace or refuse and reiect either good or euill because being partly regenerate and partly vnregenerate his will is deuided and accordingly doeth at the same time refuse and choose both the euill and the good For when the will as it is regenerate would doe that which is good or auoide and shun that which is euill that part
man regenerate with more care and diligence to obserue his owne heart and more conscionably to watch ouer all his wayes that hee giue no aduantage to his sinfull flesh It causeth him studiously to affect and earnestly to endeauour in the vse of all good meanes whereby the spirituall part may be more and more strengthened and the flesh with all carnall lustes may be mortified and subdued that so it may not rebell and gather strength to preuaile against it as wee see in the example of the Apostle But the conflict of conscience 1 Cor. 9. 27 is commonly ioyned with secure retchlesnesse whereby the vnregenerate man doeth car lesly neglct the causes and occasions of this bitter conflict vntill he be ouertaken with them and onely auoideth the punishment and not the sinne which causeth it o● the sinne onely when hee is sensible of the punishment it worketh in him no care to mortifie his sinnes vnlesse it bee onely in outward fact and that alone for seruile feare of paine and smart and not in loue and obedience vnto God yea still he loueth them as his dearest darlings and when he dare not giue them place and entertainment in his workes and actions as it were in his outward roomes he secretly lodgeth them in his heart as in his secrete closet or priuate chamber It doeth not make him vse any meanes to subdue his flesh and mortifie his corruptions yea rather it bringeth him into a sluggish despaire which maketh him to cry out that there is a Lyon in the streete to starue his soule because hee will not take paines to plucke his hand out of his bosome and put it to his mouth to stop his eares against all good counsel and to harden his heart against all instruction 〈…〉 exhortation whereby he is taught the way wh 〈…〉 may come out of his misery or is incited and stirred vp to walke in it complaining that all these meanes are vnto him vselesse and bootelesse seeing he is already irrecouerably plunged into a desperate condition Or else if he vse at all the meanes of his recouery it is onely inhypocrisie not with a desire to profite by them but onely to stop the cry of conscience vpon this perswasion that God will bee contented with this formall seruice notwithstanding that he still goeth on in his wicked courses § Sect. 8. The first difference is in the subiect matter or occasion The fift difference is the subiect matter or occasion about which these conflicts are made by these diuers enemies For the Flesh and the Spirit doe in all things oppose against one another the spirit the flesh in all that is euill the flesh the spirit in all that is good For there is no good action which the spirituall man performeth but the flesh interposing hindreth and interrupteth him as in prayer hearing the word receiuing the sacrament sanctification of the Sabbath the workes of iustice and mercie temperance and sobrietie sometime wholly withdrawing him from them and sometime distracting and disabling him in them which maketh him to complaine with the Apostle To will is present with me but I finde not how to performe that which is good For I finde a law that when I would doe good euill is present Rom. 7. 18 21. with me the which is to be vnderstood not only of particular actions but also of our whole life and conuersatition And contrariwise there is no euill knowne to the spirit and done by the flesh wherein the spirit doth not crosse and oppose it no not those sinnes which by carnall men are thought sleight and veniall either hindering and restraining the regenerate man that hee may not fall into it or mouing him being fallen to rise againe by vnfained repentance But the conflict of conscience extendeth not to the whole course of life but onely to some particular actions and yeelding vnto the will and affections in lesser common and ordinarie sinnes it onely con 〈…〉 h with them about the committing of such sinnes as 〈…〉 ●nd outragious and especially those which are against the second Table not so much regarding or restraining them in those which are committed against the first § Sect. 9 The last differēce is in respect of time The last difference betweene these diuers conflicts is in respect of time for the combate betweene the flesh and the spirit beginneth at the time of our regeneration conuersion and not before and being begunne it is constant and continuall to the very end of our liues though it may haue some intermissions in respect of our sense and feeling as when the spirit through the thicke vapour of corruption raised by the flesh is cast into a slumber or by some mighty blowe wounding the conscience astonishing the senses and hardening the heart is as it were cast into a sowne and hath no signes of spirituall life remaining in it out of which it alwayes recouereth being excited and reenlyued by Gods quickening spirit But the combate of conscience doth begin oftentimes long before conuersion euen as soone as we haue the vse of reason and vnderstanding receiuing common notions from the light of nature but it is neither constant and continuall but onely by panges and fits vpon the occasion of some grieuous sinne already acted or about to be committed nor yet alwayes permanent and lasting to the end of life seeing oftentimes by customable sinning the conscience becommeth so deadded and seared that it taketh no notice of sin nor opposeth against the will and affections but as it were casteth the reines in their necke neuer at all checking or curbing them in but suffering them to runne on in an headlong course vnto the committing of all manner of wickednesse CHAP. IX That the Conflict of Conscience is not in all that are vnregenerate nor in them onely § Sect. 1 That no comfort arisetth out of the conflict of conscience AND thus we haue shewed the many differences betweene the combate of the flesh and spirit and of the conscience and affections Whereby it is plaine that as the former giueth vnto vs comfortable assurance of our regeneration adoption and saluation so there can no such hope arise from the other For as we see it may be and most commonly is in the wicked and reprobate it hath no reference to God nor springeth from faith loue filiall feare and obedience but from carnall selfe-loue and seruile feare of iudgement and punishment not from any dislike of sinne the which the wicked in the hottest of this conflict doe loue with all their heart but onely because they desire to auoide the punishment like vnto children whose teeth water when they se● l●●●rous meates but yet dare not touch them for feare of the rod. An example whereof we haue in Balaam who with all is heart would haue sinned in cursing Gods people that hee might haue gained the reward of vnrighteousnesse but yet durst not doe it for Balaacs kingdome because he was affraid to
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 qu●●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 i● 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 thē 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.
of holinesse and righteousnesse and not by fits and starts but as an holy roote and tree of Gods planting it beareth and bringeth forth ripe fruits continually in due time and season and as a liuely fountaine of grace and goodnesse it sendeth forth the pleasant streames Gal. 5. 6. Psal 1. 3. Ioh. 4. 14 7. 37. 38. of good workes and vertuous actions But the faith of temporaries worketh seldome and but by fits and onely when they haue some pange of deuotion wrought in them by the power of the Word conuincing their consciences or out of naturall passion moued with some pitifull obiect Neither are these true fruits of holinesse and righteousnes because they spring not from a liuely faith vnfained loue true obedience but from selfe loue praise of men or other worldly respects they are not ripe fruits fit to bee reaped and carried into the barne but onely greene blades semblances and shewes which wither before the time of haruest § Sect. 14. The third effect respecteth ioy 1 Pet. 1. 8. Thirdly true faith causeth peace of conscience and ioy in the holy Ghost which is no slight nor flitting ioy but as the Apostle calleth it vnspeakeable and glorious the which in the nature of it is spirituall like the author which worketh i● and most sheweth it selfe when as wee are exercised about spirituall obiects and exercises as hearing the Word reading meditation praying holy conferences and such like But temporary faith bringeth no such peace For there is no peace saith my God to the wicked And howsoeuer s● 57. 21. they haue some ioy yet there is great difference betweene it and that which proceedeth from true faith For Mat. 13. ●● the faithfull delight in the Word as being the word not of man but of God himselfe and because they finde it his 1 Thes 2. 13. Rom. 1. 17. strong power whatsoeuer the instruments be to their sanctification and saluation But temporaries reioyce in it for nouelties sake and as it is the word of man not so much in respect of the spirituall matter as the manner how and the person by whom it is deliuered because they loue him as a friend for worldly respects or for his naturall gifts and parts because hee is learned wittie and eloquent the which ioy ceaseth and turneth oftentimes into anger and spleene when as the word commeth home to the conscience and reproueth him sharpely for his darling sinnes Secondly the faithfull man reioyceth in spirituall things the assurance of Gods loue the remission of his sinnes and his owne saluation and though hee taketh some ioy and comfort in the things of this life yet it is but small in comparison of the other But the temporarie beleeuer contrariwise taketh some small ioy in spirituall things as hauing some little taste of them but his chiefe reioycing is in things worldly and earthly which maketh him to neglect the other ioy when as they crosse one another and will not stand together Thirdly the ioy of the faithfull like the cause of it which is our faith is small at the first but increaseth by degrees vntill it come to fulnesse of ioy like that of Dauids Thou hast put gladnesse in my heart more Psal 4. 7. then in the time that their corne and their wine encreased but the ioy of temporaries is greatest at the first entrance and then decayeth by little and little till at last it be vtterly consumed come to nothing Finally the ioy of true faith is strong constant and not only continueth in the fruition of worldly prosperity but also in affliction and persecution as we see in the example of the holy Apostles who reioyced and sung Psalmes vnto God when as they were persecuted for preaching the Gospell But the ioy o● temporaries like that of the Grashoppers continueth 〈…〉 whilest the summer of prosperity lasteth but decayeth and dyeth in the winter of afflictions § Sect 15. The fourth effect respecteth confession christian apologie Rom. 1● 10. 1 Pet. 3. 15. Fourthly true faith as it inwardly in the heart beleeueth vnto righteousnesse so outwardly with the mouth it confesseth to saluation and the true Christian as he beleeueth in Iesus Christ so he is alwayes ready to render a reason of his faith and hope that is in him when the glory of God or good of his neighbours requireth it although it bee with the hazard and losse of his goods landes liberty and life And being indued with the spirit of faith he is ready to say with the Psalmist and Apostle I beleeued and therefore haue I spoken But the temporary beleeuer confesseth Psal 116. 10. 2 Cor. 4. 13. his faith when as it will stand with his worldly credit or aduantage but smothereth his profession in time of daunger and vtterly denyeth it rather then he will vndergoe any damage for it § Sect. 16 The fifth effect respecteth contentment 2 Cor. 5. 7. Rom. 1. 17. Heb. 13 5. Fiftly true faith giueth a Christian comfort and contentment in all estates for be liueth and walketh by faith and not by sense and therefore when hee wanteth friends or wealth and such like worldly helpes he resteth contented because his chiefe treasure and sufficiency is in Gods neuer fayling prouidence vpon which he chiefely relyeth according to that of the Apostle I haue learned that in whatsoeuer estate I am therewith to be content And againe Neuerthelesse Phil. 4. 12. Gal. 2. 20. I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the sonne of God who hath loued mee and giuen himselfe for mee But the temporary beleeuer liueth by sense and not by faith and trusteth in God when as hee hath in his hands the pledges and pawnes of earthly benefits but distrusteth in his promises and prouidence when as secundary helpe and inferiour meanes faile and therefore vseth vnlawfull meanes to helpe himselfe § Sect. 17. The 6 effect is the ouercoming of the world 1 Ioh. 5. 4 5. Sixtly true saith ouercommeth the world according to that of the Apostle Whosoeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Who is he that ouercommeth the world but hee that beleeueth that Iesus is the Sonne of God And it contemneth all earthly things as vaine and worthlesse in comparison of spirituall grace and heauenly glory But the temporary beleeuer when hee is at the best is but a meere worldling and a deuoted slaue to his worldly lustes and desires after honours riches and pleasures And therefore embraceth grace and glory so farre forth onely as they will stand with the fruition of his earthly idols but reiecteth and renounceth his part and interest in them when as they crosse and will not stand with his earthly desires § Sect. 18. The last effect reioycing to thinke of christs comming to iudgment Lastly
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 burthē 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 n●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
vigorous nimble and actiue to runne in the wayes of Gods Commaundements as our limbes annoynted with materiall oyle are made more agill and fit for any bodily exercise or feates of actiuity And finally it is likened to oyle because like it it maketh a chearefull countenance whilest it comforteth and cheareth the heart bringeth peace of conscience which passeth all vnderstanding and replenisheth our soules with such inward ioy as is vnspeakable and inestimable § Sect. 9. The spirit compared to water Esa 44. 3. Thirdly it is compared vnto water For I will saith the Lord powre water vpon him that is thirsty and floods vpon the dry ground I will powre my spirit vpon thy seede and my blessing vpon thy of-spring because in many things it doeth resemble it for it cleareth the eyes of the minde as materiall water doeth the eyes of the body and maketh vs much more perfectly to behold the wayes of God and mysteries of his kingdome to which ende the Lord promiseth his Church that hee will powre the water of his spirit Ioel. 2. 28. vpon all flesh the effect whereof should bee this that they should prophecy their young men see visions and their olde men Esa 61. 2. 3. dreame dreames Secondly like water it cooleth and refresheth vs when we are scorched with the heate of Gods displeasure with afflictions and persecutions and are ready to faint with wearinesse as we are trauailing in our iourney towards our heauenly countrey Thirdly like water it quencheth our spirituall thirst by applying vnto vs that wel-spring and fountaine ●f liuing waters Iesus Christ his blood his righteousnes and obedience to which purpose is that speech of our Sauiour to the woman of Samaria Whosoeuer drinketh of the waters that I shall giue him shall neuer Ioh. 4. 14. and 7. 37. thirst but the water that I shall giue him shall be in him a well of water springing vnto euerlasting life And that proclaimation which he made at the feast If any man thirst let him come vnto me drinke He that beleeueth in me out of his belly shal flow riuers of liuing water the which as the Euangelist expoundeth it hee speake of his spirit which they that beleeued on him should receiue Fourthly he is compared to water because like it he hath a cleansing vertue to purge vs by the application of Christs merits and blood-shed from the guilt punishment and corruption of all our sinnes So the Apostle saith to the Corinthians that they were washed and 1 Cor 6. 11. Tit. 3. 5. Heb. 10. 22. Zach. 13. 1. cleansed from their sinnes in the name of the Lord Iesus by the spirit of God Lastly like water it watereth our dry and barraine hearts and maketh them fruitfull in holinesse and righteousnesse for so the Lord hauing saide that he would powre the water of his spirit vpon his Israel addeth in the next wordes and they shall spring vp as among the grasse and a● willowes by the water courses And againe Thou shalt bee Esa 44. 45. like a watered garden and like a spring of water whose waters faile not § Sect. 10. The spirit compared to fire Ioh. 3. 11. Act. 2. 3. Finally it is compared to fire according to the Baptists speech of our Sauiour Christ Hee shall baptise you with the holy Ghost and with fire and so when hee descended vpon the Apostles it is said that there appeared vnto them clouen tongues like as fire and it sate vpon each of them The which similitude is most liuely to signifie and represent the vertue and operation of the holy Ghost For first like fire it giueth light euen in the darkest places and dispelleth and scattereth the blacke and thicke fogges of ignorance and errour so that all things about it which were hidden and secrete are spiritually discerned in which respect hee is called the a Iam. 1. 17. father of lights which causeth the b Tit. 2. 11. 12 light of grace bringing saluation to shine vnto vs by which we are c Luk 1. 79. illightned who sate and in darkenes and in the shadow of death that wee might d 1 Cor 2. 12. 14 knowe the things of God which cannot otherwise be discerned and might haue our feete guided into the wayes of peace Secondly as fire burneth all things that are combustible as straw wood chaffe and such like so the spirit of God burneth and consumeth in vs whatsoeuer may be consumed as sinne corruption and all manner of fleshly lustes and so offereth vp our bodies as a liuing sacrifice holy acceptable and without Rom. 12. 1 Mark 9. 49. blame which would not be acceptable vnto God vnlesse like the whole burnt offring it were thus salted seasoned and purified with this holy fire as our Sauiour speaketh Thirdly as fire by consuming the rust and drosse doeth refine and purifie the mettall so that the more it is tryed the purer it waxeth So this holy spirit consuming the rust and drosse of our sinnes and corruptions doeth make vs pure and refined mettals yea it also like the fire hath the vertue of separation parting asunder our tinne and copper from right siluer and gold that so wee might be a treasure vnto God and as it were fit vessels for his owne table So the Lord promiseth I will turne mine hand vpon thee and Esa 1. 25 will purge away thy drosse and take away all thy tinne And a againe Euery one that is written among the liuing in Ierusalem shall be called holy when the Lord shall haue washed away Esa 1. 25. the filth of the daughters of Zion and shall haue purged the blood of Ierusalem from the middest thereof by the spirit of Esa 4. 4. iudgement and by the spirit of burning Fourthly as it is the propertie of fire to turne things into it owne nature and to make them like vnto it selfe so the spirit doeth turne and transforme vs making vs of earthy naturall and carnall to become heauenly supernaturall and spirituall More specially it is the propertie of fire to take from yron it owne qualities when it is put into it and to communicate vnto it such qualities as it selfe hath and whereas naturally it is blacke and hard cold and heauy it maketh it bright and shining soft and liquid hot and light so that a man would thinke that the yron were transformed and changed into fire it selfe So it is the property of the spirit to communicate the like qualities to the naturall man for whereas naturally 1 Cor 2. 14 10 Eph. 4. 18. Esa 42. 16. Psal 36. 9. he is darkned in his vnderstanding through blacke and palpable ignorance it inlightneth his minde with the bright beames of sauing knowledge whereby hee is enabled to see and vnderstand the high and deepe mysteries of Gods kingdome Whereas his heart is so hard and obdurate 1 King 22. 19. Act. 2. 37. that nothing will make it relent but it will rather
breake then bowe and incline to any good the spirit of God maketh it to melt like the heart of Iosiah and so suppleth and softneth ●t that it becommeth flexible to Gods wil and fit to receiue any impression which he is pleased to stampe vpon it or any forme which hee will frame it vnto as if it were no more yron but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Psal 34. 38. and like yron which maketh other things colde with the very touch thereof Gods spirit so heateth and inflameth him with feruent loue and ardent zeale that hee hath not onely liuely heate in himselfe but euen like spirituall fire he communicateth his heate and warmth of holinesse and righteousnesse to all that are neare vnto him making them which were colde and dull hot and zealously feruent in all Christian and holy duties Finally whereas like yron hee is naturally so lumpish and heauy that hee is wholly fixed and fastened to the earth minding onely worldly things and can no more mount vp aloft in holy heauenly meditations then yron of it selfe can ascend into the ayre or if by some outward force his thoughts be raised vp to minde those things which are aboue no sooner is the strength of the outward agent spent but presently like an yron bullet it falleth downe againe and euen presseth into the earth with more then wonted waight violence Contrariwise when as his earthy massinesse is attenuated with the fire of Gods spirit hee not onely becommeth more light but being throughly heated in this holy forge he sendeth vp the sparkes of spirituall meditations and now forgetting his olde earthy nature hee doeth no longer lye groueling on the ground minding onely earthly things but being risen with Christ he seeketh not things beneath but those things that are aboue and euen whilest his body is on earth Col. 3. 2. Phil. 3. 20 his conuersation is in heauen and though hee cannot corporally ascend yet he continually sendeth vp the therward the sparkles of holy heauenly thoughts and euen taketh his chiefe comfort and delight to spend his spirits in diuine contemplation Lastly as fire by the warmth and heate thereof refresheth and cheareth those creatures which are frozen and benummed with colde and communicateth vnto them the operations of life strength and nimblenes So this holy fire of the spirit giueth spirituall life and quickening vnto vs who are dead in trespasses and sinnes and by the diuine heate of Gods loue it warmeth cheareth and refresheth our icy and benummed hearts inflameth them with a feruent zeale of his glory and an ardent loue towards him who hath so loued vs and also to our neighbours for his sake whereby it commeth to passe that we who were frozen in the dregges of our sinnes and so weake and stiffe that we were not able to stirre a limbe for the doing of any good action are now made by this vitall heate strong and actiue for all good duties So our Sauiour saith that it is the spirit that quickneth the flesh profiteth nothing and the Apostle telleth vs that the spirit giueth life And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him the lawe of the spirit of life and saith that this spirit is life because of righteousnesse § Sect. 11 That we may know that the spirit dwelleth in vs by the operations signified by the former metaphors If therefore we would knowe whether the spirit of God dwell in vs or no wee must examine our owne hearts and try our selues whether there be in vs these operations and effects of the spirit which are resembled by these metaphors and similitudes as first if it haue like a mighty winde cast downe the strong holds of sinne and as it were laide flat on the ground our proude carnall reason and rebellious will subiecting them to the will of God and the rule of his word if it hath caused vs not onely to burne in loue of Gods Maiesty but euen to blaze out in the zeale of his glory and if it hath cleansed vs like pure wheate from the chaffe of our corruptions and from the light corne of humaine inuentions and vngrounded superstitions Secondly let vs consider and try our selues if like an oyle it hath suppled and softned our hard and stony hearts so as they are pliable to Gods will if by this spirituall annoyting wee be made more strong actiue and nimble to performe holy and Christian duties then euer wee haue beene in time past and finally if it haue comforted and cheared our hearts in the assurance of our reconciliation with God and remission of our sinnes filling them with spirituall ioy and hath brought peace of conscience which maketh vs to looke with a chearefull countenance euen whilest the world frowneth vpon vs. Thirdly let vs examine if like water it hath cleared the eyes of our mindes and hath giuen vnto vs a sauing feeling and experimentall knowledge of God our selues and his holy trueth if it hath cooled and refreshed vs who were scorched with the apprehension of Gods anger for our sinnes or with the heate of troubles and afflictions and hath quenched our spirituall thirst by applying vnto vs Christs righteousnesse and blood-shead as it were a fountaine of liuing waters if it hath by applying vnto vs the vertue of Christs death cleansed and purged vs not onely from the guilt and punishment but also from the corruption of our sinnes so as though they dwell yet they doe not raigne in our mortall bodie and lastly if it haue watered our hearts as it were dry and barraigne grounds and hath made them like a fertile soyle to bring foorth plentifull fruites of holinesse and righteousnesse Finally let vs examine and try our selues if it haue beene vnto vs a spirituall fire to giue vnto vs light who sate in darkenesse and in the shadow of death if like a fire it haue consumed the drosse and rust of our corruptions and in some measure hath refined vs and made vs vessels of grace fit for Gods vse and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory and with the loue of him and our neighbours so as wee who were stiffe and benummed are become strong liuely and actiue in performing all holy and Christian duties which wee owe vnto them And if wee finde these effects and operations in vs then may wee be assured that the spirit of God which is the cause and authour of them dwelleth in vs though they be not in vs in perfection if they be in sincerity and truth but if vpon trial we finde that they are altogether wanting then haue we not the spirit of God which can no more be seuered from these effects and signes of it then light from the Sunne or those effects before spoken of from the wind and oyle the water and the fire § Sect 12.
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
For as wee are not so to pamper it as that it should become a fit slaue for the flesh so we are not so to afflict and weaken it as that it should be made vnfit for the seruice of God So the same authour saith that sometimes whilest wee doe immoderately Gregor moral lib. 30. chap. 14. withstand our naturall desires we thereby increase the miseries of necessitie And therefore there is a certaine kinde of art of continency and temperance to be learned so as wee may not kill the body but the corruptions of the flesh For oftentimes whilest it is restrained more then is fit it is weakened and disabled for the exercise of good workes and so a man is made vnfit for praying and preaching and such like duties whilest with vndiscreete Saepe vero dum ●●●llo hostem insequimur etiam ciuem quē diligim●s tru●idam●s et saepe dum quasi conciui parcimus ad praelium hostem ●●●rimus Greg moral lib. 80. cap. 14. hast he would at once cheake the inticements to vice For wee haue our bodies giuen vs as helpers of our spirituall intentions and as in them dwell ●he prouocations to lust and wantonnesse so they also are the instruments of well-doing But oftentimes whilest in them we pursue an hated enemy we doe vnawares kill a beloued friend and whilest wee spare a friend we nourish an enemy to fight against vs. § Sect 8. That we must take from the flesh the weapons and armour whereby it most preuaileth The last rule is that we spoyle our enemy the flesh of it armour munition and weapons wherewith it fighteth against vs imitating herein the pollicy of the Philistins who would not suffer their enemes to haue any swords or speares nor yet any smethy to forge them in or smith to make them and so shall wee get an easie conquest when as our enemy being disarmed and left naked hath neither meanes to defend himselfe nor offend vs. Now these weapons are those fiery lustes and those darts and speares of temptations wherewith the flesh encountreth vs and forceth vs as much as in it lyeth to commit sinne either in our thoughts words or actions of which we are to depriue the flesh by taking away the matter whereof they are made and all occasions and meanes of them as neare as wee can Or if we cannot preuent their making yet if it bee possible wee are to wring these weapons out of our enemies hand and to turne the point and edge of them against himselfe by taking occasion from these temptations to the committing of sinne of performing some holy duty contrary vnto it As when it encountreth vs with wicked thoughts to take occasion thereby of exercising our selues in diuine and spirituall meditations when it prouoketh vs to corrupt and sinnefull speach which either tend to Gods dishonour to the disgrace of our neighbour or wounding of our owne soules that wee take occasion by this temptation to vtter some godly and whole some discourse tending to Gods glory and the edification of the hearers And finally when it tempteth vs to any euill actions to take occasion thereby of being more forward vnto all religious duties and more zealous of good workes Or if wee haue not power enough then to pull these weapons out of our enemies hand then must wee vse all diligence and good meanes whereby we may breake the point and blunt the edge of them that they may not pearce wound vs or at least so to arme our selues with the Christian ar 〈…〉 r especially the shield of Faith and sword of the Spirit that by the one wee may be are of these fiery darts and cruell blowes of temptations and by the other beate backe our enemies and put him to flight And being all wayes thus well appointed let vs continually stand vpon our fence watching with a quicke and vigilant eye on which side or part our enemy striketh at vs whether on the right side with temptations of prosperitie or on the left side with temptations of aduersitie and affliction whether it assaulteth our head with errours and heresies or our hearts with vnlawfull lustes our eares with rotten and corrupt speeches or our eyes with wanton and wicked obiects that as soone as we obserue to what part the blowe is intended we may instantly cast the shield of faith betweene it and vs and according to the example of our Sauiour fighting with the diuell make a contrary thrust or blowe against our enemy and so not onely defend our selues but also offend him by wounding foyling or putting him to flight And all these are required by the Apostle in our 1 Pet. 5. 8. 9. conflict against our spirituall enemies As first that wee should be sober pining and famishing them by withdrawing all prouision of foode whereby they should be nourished then that hauing on the whole Christian armour wee should keepe watch and ward that wee be not surprised on the sudden nor receiue any wounds for want of vigilancy and lastly that wee should resist them stedfast in the Iam. 4. 7. faith which if wee doe they will not stand to it but betake themselues to a shamefull flight CHAP. XVI Of other meanes whereby the flesh may bee subdued and ouercome § Sect. 1 We must keepe a narrow watch ouer our selues and ouer our enemies NOw hauing thus farre proceeded in the withdrawing of all meanes whereby the flesh is nourished and strengthened we must not rest heere but in the next place vse all good meanes whereby it may bee subdued and ouercome And first of all we must keepe a narrowe and diligent watch ouer our selues and ouer our enemie not onely to preuent all occasions whereby it may circumuent and surprise vs at vnawares but also that we may take the fittest opportunities and best aduantages for the killing and crucifying of all our fleshly lustes And this carefull watch is most necessary for in this life wee get not a full conquest ouer the flesh but after we haue gotten the better in many conflicts haue put it to shamefull flight wounded weakened it and brought it in subiection as a captiue and bondslaue yet still it is plotting and practising new treasons For the atchiuing whereof it hath great aduantages for it not onely lyeth about our Citie walles but euen in euery secrete corner of our streetes and no sooner doe our forraigne enemies the diuell and the world beseidge and assault vs but presently this lurkling traitor is ready to open the gates of our soules and letting them in to ioyne with them to worke our ouerthrowe In which regard who would not appoint a continuall centinell and keepe a very narrow watch who would giue any place to carnall securitie and carelesly sleepe in the middest of these daungers who can walke securely among serpents and scorpions and rest quietly in his bed when the enuious man watcheth about his house with a purpose to fire and burne it Heere in
the graces thereof increased in vs the Lord will satisfie our psal 145. 19. desires and bring this worke of grace begun to accomplishment Phil. 1. 6. and perfection For therefore doth the Lord inlarge our hearts with these longing desires that hee may satisfie them therefore doth he make vs to hunger after grace and to finde and feele our owne emptinesse that hee may fill and replenish vs with them Wee must not therefore rest contented and satisfied with that measure of grace vvhich wee haue receiued or that portion of the spirit wherewith wee are already indued but wee must hunger after more perfection and growe from grace to grace from strength to strength and from one degree of spirituall stature vnto another vntill wee come vnto a perfect age in Christ And this is an inseparable and infallible signe and property of the faithfull regenerate who are said to bee Psal 92. 14. trees of righteousnes of Gods owne planting which bring forth more plenty of fruit in their old age and are not doted Pro. 4. 18. and rotten with yeeres but when they are at the eldest they are most fat and flourishing They are like vnto the morning Eph. 2. 20. light which shineth more and more vnto the perfect day They are Gods building which is still in framing and setting vp vntill it bee fully finished They are Gods children who grow from strength to strength vntill they come to perfect stature neither haue they any time of olde age but are in a continuall spring of youth They are branches ingrafted into the true Vine Iesus Christ which bearing fruit in him ●e purgeth pruneth them that they may bring forth more fruit That therefore wee may approue our selues to bee in this number let vs not content our selues that we haue receiued some measure of the spirit but as the Apostle exhorteth vs let vs desire to grow in grace and in the knowledge Eph. 4. 12. 13. Ioh. 15. 2. 2 Pet. 3. 19. of our Lord IESVS CHRIST For they who haue once tasted of these spirituall excellencies are not satisfied vvith a small pittance but rather thereby their desire is inlarged their appetite sharpened and their hunger increased after a more full and perfect allowance § Sect. 2 The 2 meanes a carefull indeauour in the vse of all good meāes for the strengthening of it Now as we are thus to desire more and more an accesse of all spirituall grace vnto perfection so in the second place we are to endeauour in the vse of all good meanes appointed by God for the strengthening and increasing of Gal. 3. 2. them And first we must bee carefull and diligent in hearing reading and meditating in the word of God which is the ministery of grace and saluation and not onely the seede whereby wee are regenerate and made new borne babes in Christ but also the foode whereby we are nourished 1 Pet. 2. 1. 2. and increased in grace and spirituall strength vntill we come vnto a full age in Christ Milke for our tender infancy and more strong and perfect nourishment for our riper age Now because there may come a deare yeere when as this spirituall food will be very scarce so as wee may wander Amos. 8. 12. from sea to sea and runne to and fro from the North euen vnto the East to seeke the word of the Lord and shall not finde it as he threatneth by the Prophet therefore we must with Ioseph foreseeing this daunger in our yeeres of plentie lay vp store against the time of scarcitie and penury that our spirit doe not loose it strength nor our soules be famished with this spirituall famine and not like the foolish Egyptians for want of prouidence be driuen to seeke our foode with much inconueniency when as we should feede vpon it Yea wee are not onely to lay vp sufficient store for our owne prouision but as Ioseph did for the reliefe and comfort of all that sue and seeke vnto vs that their soules may blesse vs when as they finde themselues refreshed and comforted with this spirituall nourishment And this meanes of comforting and strengthening the spirit Cyrill commendeth vnto vs. If saith hee comming often vnto the Church thou giuest eare to the holy Scriptures and conceiuest Cyril in Leuit. lib. 9. Col. 129. the meaning of these diuine precepts then as the flesh is pampred with excesse of meates and daintie dishes so the spirit will grow strong by feeding on this heauenly Manna and becomming more powerfull then our sensuall desires and carnall lustes it will bring the flesh into subiection and make it to submit it selfe to be ruled by its lawes Whereas contrariwise if wee withdrawe this foode from the spirit it will growe so faint and languish in strength that it will not bee able to stand against the assaults of the flesh in the day of battell And vnto the ministery of the word we must adioyne the frequent vse of the Lords Supper which is a spirituall feast purposely ordained by our Sauiour Christ for the confirming and strengthening of our communion with him by his spirit and for the filling and replenishing of all those with his sanctifying and sauing graces who come with a good stomack and an hungring appetite to this holy table for the strengthening of those that are weake and faint the restoring of them who are entred into a spiritual consumption and for the confirming of such in their vigour and strength who already enioy desired health Finally we must vse the helpe of holy conferences instructing exhorting admonishing counselling and comforting one another Iud. 20. that wee may bee further edified in our holy faith for as stickes scattered asunder will hardly keepe fire but if they be laide together will quickly growe to a great flame so if we single our selues from one another and admit no communion by religious conferences wee shall quickly coole and quench the fire of the spirit but if wee meete together and exercise our selues in holy conferences wee shall hereby stirre vp Gods graces in vs wee shall like vnto kniues whetted one vpon another sharpen our gifts and set an edge on our desires to the performance of all good dutie we shall pile vp our graces one on another and with these bellowes of conference blowe vpon them vntill they grow to a great flame § Sect. 3. The 3 meanes is to nourish the good motions of the spirit The third meanes of cherishing and strengthening the spirit is to nourish the good motions thereof neither vtterly quenching them nor delaying to put them in practise but presently harkning vnto them and labouring after the first and best opportunitie of performing those duties which it requireth For it is a great comfort and encouragement to this spirituall Vice-roy whom God hath set vp in his stead to raigne and rule in vs when as wee yeelde obedience vnto him and suffer our selues willingly to bee gouerned by his
§ Sect 5. The 5 meanes is to preserue our selues pure and cleane from all pellution The fifth meanes to nourish and cherish the spirit in vs is to preserue our bodies and soules which are his temples in their cleannesse and puritie from all pollution of sinne and wickednesse for as a good ayre and sweete habitation doeth much refresh and strengthen our naturall and vitall spirits and preserue our bodies in health so no lesse doeth it comfort our comforter and cheare and cherish the spirit of God in vs if wee prouide for him a holesome and pleasant lodging cleansed and purged from all noisome filth of sinfull impuritie and sweetned and adorned with the incense and odours of our prayers and the flowers and fruits of our good workes and holy obedience § Sect. 6 The 6 meanes is to keepe the spirit and the graces thereof in continuall exercise The sixth meanes to preserue and strenthen the spirit and to increase in vs the graces and giftes thereof is to keepe them in continuall exercise and to cause these habits to shew themselues in their functions and operations For no more necessary is breathing and mouing for the preseruing the life of our bodies then fruitfull working and holy walking in all Christian duties is for the preseruing and cherishing the life of the spirit according to that of the Apostle If wee liue in the spirit let vs also walke in the Gal. 5. 25. spirit And as in naturall things the causes are preserued by producing their effects and habits and qualities confirmed and strengthened by their functions and operations so is it also in the spirit and spirituall graces We finde by experience that the sight is bettred by seeing and much weakened when it is depriued of fit obiects The habituall memory is much strengthened by the practical and made feeble and vnfaithfull when as it hath no exercise or imployment the vnderstanding becommeth more intelligent by minding and conceiuing and i● much impaired when it is not vsed the strength of the arme hand legge and the whole body is much strengthened and increased by action and exercise and decaieth and is greatly enfeebled by sloth and idlenesse And thus it is also with the spirit and spirituall graces let vs vse them and we shall haue them let these rootes of holinesse bring forth their boughes and branches their leaues of profession and their fruits of practise and they will liue and prosper spread inwardly and spring and sproute outwardly but if wee hinder them from bearing their leaues and rootes and bee still cutting and lopping of their boughes and branches they will in a while dye and perish Let this fire of the spirit haue fit vent to send out its flames of holy and righteous actions and it will still liue burne and blaze but if once wee beginne to stop this vent it will presently dye and turne to cold embers Let faith exercise it selfe in apprehending the promises in waiting for the performance in fighting against doubting and in bearing the fruits of good workes and from a graine of mustardseede it will growe to a great tree from smoking flaxe to a burning flame and from a feeble assent to a firme and full perswasion So let loue be exercised in doing and suffring for Gods sake in performing vnto him all holy seruice and Christian duties and in the workes of mercy and charitie towards our neighbours and of a litle sparke it will increase to a great fire let the shoulders of patience be inured to bearing of the Crosse and suffering afflictions in putting vp wrongs and ouercomming euill with good though they bee weake and tender at the first they will in a litle while become hard strong and so it is in all other graces by exercise they are increased by sloth and ease they are weakned and wasted And therefore Dauid no sooner thinketh of receiuing grace and strength from God then he resolueth to exercise them to the vttermost I will runne saith he the way of thy Commaundements when thou shalt inlarge my heart And againe teach me O Lord the way of thy Psal 119. 32. 33. 34. statutes and I will keepe them vnto the end Giue mee vnderstanding and I shall keepe thy lawe yea I shall obserue it with my whole heart § Sect. 7 The last meanes is frequent and feruent prayer The last principall meanes of strengthening and cherishing the spirit is earnest and effectual prayer vnto God that he will strengthen our weaknesse and quicken our dulnesse and support our faintnesse by continuall renewing his spirit in vs and sending fresh supplies of his sauing graces to re-enforce and refresh our decaied bands that by these new aides wee may be enabled to stand in the day of battell and to get the victory ouer all our spirituall enemies for it is this holy fire descended from heauen which kindleth this spirituall fire in vs whereby wee offer incense sacrifices and oblations acceptable vnto God the smoake whereof driueth away the enemies of our saluation His eternall spirit is the liuing fountaine of these cleare cristalline waters whereby our thirsty soules are refreshed in the spirituall conflict and our hands and eyes all other parts when they are wearied and tired doe receiue renewed Psal 144. 1. strength It is he that teacheth our hands to warre and our fingers to fight and giueth vnto vs full and finall victory ouer all our enemies and the crowne of victory euerlasting glory And therfore when we see the battell hot against vs 1 King 22. and ourselues weary and weake to make resistance let vs imitate the good King Iehosaphat and crie aloude vnto the Lord to succour and strengthen vs when wee see our graces spent and our spirituall strength wasted and weakened in making resistance let vs call vnto him for fresh aides and renewed strength whereby wee may bee enabled to hold o●t and ouercome § Sect. 8. The conclusion of the booke And thus haue I through Gods mighty and most mercifull assistance finished also this last part of the Christian Warfare a worke so much the more difficult because the flesh which is the enemy against whom I intend it holdeth a strong party in my selfe darkening my vnderstanding that I might not discouer its slights and subtilties malice and might nor discerne the best meanes for the defeating of its pollicies and subduing of it power The Lord make me euer truely thankefull vnto his holy Maiesty for this mercie and giue me grace alwayes to esteeme it as one of his his chiefest benefits in this life that hee hath vsed mee the weakest and vnworthiest of many hundreds of my brethren as his poore instrument in so good an imployment and stirre vp in his good time some other of his choysest and chiefest Worthies for the further perfecting of that which I in my mediocritie haue begun hitting the marke at which I haue but aymed and training exactly the Christian Souldiour in the feates of spirituall armes whom I as I was able haue but in some little measure acquainted with the knowledge of the Christian Warfare And the Lord giue his grace vnto vs all both strongest weakest that we may not onely instruct others in this spirituall art of fighting against the enemies of our saluation but that wee our selues muy put on the spirituall armour and fight continually with courage and resolution vnder the standard of the Lord of Hoasts and because we are vnskilfull and knowe not how to fight and exceeding weake and feeble in our strength and vnable to stand in the incounter and beare the brunt of the battell that hee will teach our hands or rather our hearts to warre and our fingers or rather our affections to fight and that hee will continually renew our strength and send vs dayly fresh supplyes of his spirituall and sauing graces whereby wee may be enabled vvith constancy and perseuerance to maintaine the fight vntill hauing gotten a full and finall victory wee be like conquerours crowned with glory and immortalitie the which he vouchsafe vnto vs euen for his Christs sake the Sonne of his loue and the author continuer and finisher of our saluation to whom with the blessed Father and holy Spirit be ascribed of vs and his whole Church all praise and glory power and dominion from this time forth and for euermore Amen FINIS
called the spirit which hee substituteth as his vicegerent and chiefe deputie in the regenerate man And though he doth not quite expell the flesh Sathans lieutenant out of vs yet at the first entrance he giueth him a mortall wound of which he neuer recouereth and deposeth him from his vice-gerencie so that howsoeuer it still dwelleth yet it reigneth not in our mortall bodies as in former times Onely Rom. 6. 12. Gods spirit suffereth this enemy to inhabite still with vs that by the opposition which it maketh it might exercise the spirituall part in the Christian Warfare that hereby it might bee made more vigilant and diligent more strong and actiue and in the end obtaining victory might bee crowned with the greater glory In which combate and conflict he leaueth not the spirituall man to himselfe but continually sendeth vnto him fresh aydes of renewed graces whereby he is inabled to ouercome Euen as on the other side Sathan the prince of darknesse though hee bee thrust out of his possession and regency yet he leaueth and forsaketh not his wounded and weakned deputy the flesh but laboureth continually to recure his wound ministreth vnto him new strength by his hellish tentations and suggestions and by breathing and infusing into him the poyson of enmity and malice against God and all goodnesse stirreth him vp to rebellion against his holy spirit and to make warre against that garrison of his graces which hee hath placed in vs. §. Sect. 4. The former poynt proued by diuers reasons So that not onely the qualitie of holinesse but the holy spirit not onely the gifts and graces of the spirit but the holy Ghost himselfe dwelleth and raigneth in the man regenerate keeping still possession after that Sathan is driuen out and strengthening the regenerate part against all the assaults of the flesh and the lustes thereof The which may appeare by these reasons first because we are called the habitation 1 Cor. 3. 16 6. 19. of God and the temples of the holy Ghost which cannot be vnderstood of his giftes and graces onely which are improperly saide to dwell in Temples seeing this belongeth rather to persons then vnto things and qualities but of the holy spirit himselfe Secondly the spirit of God and not his gifts and graces onely are the bond of the spirituall vnion which wee haue with Christ for dwelling in Christ our head and in vs likewise who are his members it maketh vs to become one mysticall body with him euen as the head and diuers members make one naturall body being animated quickned by the same soule Thirdly the actiōs which in the Scriptures are attributed to the spirit dwelling in vs cānot fitly be applied to bare qualities but properly belong to the spirit it selfe For this spirit dwelling in vs is said to rule and gouerne vs to guide direct teach and instruct vs to sanctifie and purifie vs to conuince vs of sinne and to replenish vs with all sauing graces Now the qualitie of holinesse and the author by whom it is created the graces themselues and he that infuseth them and worketh them in vs are diuers Fourthly as Sathan keepeth his residence in wicked men working them vnto all maner of sinne and holding them so captiue that they doe his will for so the Apostle saith that the Ephesians walked in time past according Eph. 2. 2. to the prince of the power of the ayre the spirit that now worketh in the children of disobedience c. So the spirit of God comming and thrusting him out of possession dwelleth in vs leading vs into all trueth replenishing vs with all grace and enclining vs to all holy obedience and to the performance of all good and Christian duties Lastly the spirit dwelling in vs and the new man are plainely distinguished in the Scriptures For so the Apostle saith yee are not in the flesh but in the spirit if so be that the spirit of God Rom. 8. 9. dwell in you now if any man haue not the spirit of Christ that is the same holy spirit which dwelleth in our head and Sauiour Christ he is none of his And else where he prayeth that God would grant vnto the Ephesians according to the riches Eph. 3. 16. of his grace to be strengthened with might by his spirit in the inner man By all which it appeareth that not onely the qualitie of holinesse wrought in vs by the spirit and the sauing graces thereof but also the spirit it selfe dwelleth in vs assisting and strengthening vs in this christian warfare against the diuell and the flesh with the lusts thereof §. Sect. 5. That the spirit-doth not dwell in vs essentially more then in other creatures Notwithstanding I doe not nor dare affirme that the spirit of God dwelleth in vs essentially more then in any other creature communicating his essence with vs as an essentiall part of vs. For his nature and essence being most simple and indiuisible in comprehensible and omnipresent filling all places without repletion and containing all it selfe being infinite and contained of nothing cannot be saide thus to dwell in man for this were to deifie and make a God of him much lesse doe I say that the spirit assumeth our nature as the second person assumed the nature of Christ to subsist in him by personall vnion and to become one with him and he with vs for thus also we should fall into the same errour of deifying man and besides then the third person in Trinity should be incarnate as well as the second Yea contrariwise we are to knowe that the spirit is said to be giuen vs in the same sense as he is said to be sent forth vnto vs Because ye are sons God hath sent forth the spirit Gal. 4. 6. of his sonne into your hearts crying Abba father Now by this phrase of sending forth the holy Ghost teacheth vs that the spirit is in one maner in Christ in another maner in vs for he is in him most properly substantially essentially as being his spirit coessentiall with him coeternall in which respect the Apostle maketh him and the spirit all one 2. Cor. 3. 17. The Lord is that spirit and where the spirit of the Lord is there is liberty Col. 2. 9. he saith that in him dwelleth the fulnesse of the Godhead bodily but in vs not primarily and originally but as he is sent forth of Christ vnto vs by whom Col. 2. 9. we haue speciall right vnto him since his resurrection by Iohn 16. 7 vertue of his promise Iohn 16. 7. If I goe not away the comforter will not come vnto you but if I depart I will send him vnto you And by his mediation and intercession now sitting at the right hand of his father according to that I will pray the father and he will giue you another comforter that he Iohn 14. 16. may abide with you for euer So that the spirit is in
will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the
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