Col. 1. 13. 1 Pet 1. 14. Rom. 13. 12 then that they are all gone out of the way and become vnprofitable And this is the cause why the kingdome of sinne is called the kingdome of darkenesse and sinfull lustes are called the lustes of ignorance and sinfull workes the workes of darknesse because ignorance is the scepter of the diuels kingdome by which hee raigneth and ruleth in the children of disobedience all carnall lustes spring from the blindnesse of the minde the darkenes of ignoraÌ„ce is the vayle which hideth all wicked workes not onely from others but also from their owne eyes who committ them and so encourageth them to goe in these sinfull actions §. Sect. 5. That the soule is the cheife actor of sinne proued by testimonies And vnto this truth the ancients haue giuen their suffrage and testimony Chrysostome saith that in euery sinne the soule Chry. in 〈…〉 Hom 21. Chrys in Rom. 7. Serm. 10. first sinneth and afterwards the flesh and vnlesse the soule were first ouercome the flesh could neuer sin And expouÌ„ding those wordes of the Apostle when we were in the flesh that is saith he in euill actions or in a carnal life Neither would he say that before times they were in the flesh and that now they walked about without bodies c. Moreouer least any man should accuse the body he doth not say which euill actions the members themselues haue wrought and done but which were wrought in our members that he might shewe how that the first beginnings of wickednes were deriued else-where namely from our thoughts working them and not from the members which were driuen by their motion For the soule holdeth the place of the artizan or musition the flesh of the instrument giuing that kind of sound or musicke which the musition maketh it and therefore it is not to be ascribed to the flesh if there be discord in the musicke but rather to the soule by which â—â— is ruled So writing on those words of the Apostle that as the Gentiles did not like to retaine God in their knowledge God gaue them ouer to a reprobate mind to doe those things that are not conuenient he saith that the Apostle hereby discouereth that our sinnes doe not arise primarily from our bodies as certaine heretiques would haue it but from the minde to wit from the euill concupiscence as it were from the fouÌ„taine froÌ„ which all euils flow For the minde being reprobate all other parts are so too as the coachman being disordered which driueth the coach all that is vnder his rule must needes be disordred and out Ambros in Rom. 7. Fulgent de myster mediat ad Trusim lib. 1. of frame So Ambrose demanding what it is to be subiect vnto sinne answereth nothing else but to haue the body corrupted through the sin of the soule into which sinne chuseth it selfe to driue man as a captiue vnto it that he may doe its will And Fulgentius likewise saith that although sinne seemeth to be committed Mat. 15. 19. of a man corporally yet it taketh it beginning from the heart neither is any thing done outwardly vnlesse it be first inwardly concluded by the iudgement of the minde the trueth whereof trueth it selfe hath shewed vs saying that out of the heart proceede euill thoughts murthers adulteries c. So Austine August quaest super Exod. li. 2. c. 2. saith that not in the body or inferiour faculties but in the will of man is the originall of all vices § Sect. 6. That the body is but the seruant of the soule in acting sinne So likewise they teach that the body is but the seruant of the soule which can or dare doe nothing but by the masters August in psal 145. Serm. 27. T. 10. Chrysost in Rom. 6. Ser. 11. appointment So Augustine saith that the flesh is an obedient seruant to the soule this ruleth the other is ruled the one commandeth the other obeyeth In which regard hee would haue the Manachees derided who imputed all sin vnto the flesh the which hee would haue to Gods glory duely praised and all the fault to be attributed to the will Chrysostome likewise compareth the body to armes and weapons which are to be esteemed according to their vse The souldier vseth them whilest he fighteth in defence of his countrie and the thiefe against common friends who are of the same countrey the which is not the fault of the weapons but of those who abuse them vnto euill And so saith he the body is either this or that not in it owne nature but by the predominant direction of the minde And in another place the soule so vseth the body as the Smith the hammer and the anuile vpon which it forgeth and fashioneth the idols of all corruption and filthinesse and frameth the images of all carnall pleasures Nor is the flesh the prompter and teacher of sinne nor the inuenter of all maliciousnesse or the framer and disposer of the things which are done but it is the shop of the soule which worketh and accomplisheth in it and by it whatsoeuer it effecteth Thus Ambros de Paeniten lib. 1. c. 14. Nihil pâ—câ—aâ—t oculi si non oculis animus imperet Seneca also Ambrose concludeth You see then that the minde is the author of our fault and that the flesh is innocent sauing that it is often the instrument of sinne Yea euen the heathen man by the light of nature could discerne this truth affirming that our eyes offended not if they were not ruled and commanded by an euill minde § Sect. 7. That the soule only properly sinneth Yea so far is it off that our bodies should be chiefely corrupted and the principall authors of sinne that if we speake properly the soule onely sinneth and the corruption of the soule alone is sinfull and as for the corruption of the bodie it is rather the punishment of sinne then sinne it selfe So August de ciuit dei lib. 14. c. 3. Austine saith that the corruption of the body which cloggeth the soule is not the cause of the first sinne but the punishment So Chrysost in mat 5. hom 17. Chrysostom speaking of our Sauiours speech concerning the cutting of the right hand and pulling out the right eye he saith that hee intendeth not the disturbing much lesse the destroying of the frame of the body Farre be it from vs so to conceiue for hee doth no where shew that there is any fault in the bodie but euery where conuinceth the will of the euill for not so much the eyes as by the eyes the minde and reason doe see whereof it is that sometimes the eyes doe not discerne those who are present before them the minde and cogitation being otherwise occupied And elsewhere hee plainely affirmeth that the In. gen 12. hom 32. peruerse will is the cause of all euill And againe our mortall body is not the cause of sinne but our wicked will is
thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Enter thou into the ioy of thy Lord. Your Honours in all humble seruice to be commanded IOHN DOWNAME The Contents of the First booke of this Christian Warfare betweene the spirit and the flesh CHAP. 1. Contayning an Introduction into the following discourse wherein is shewed that our spirituall enemies are many mightie and dangerous especially our owne flesh with the lusts thereof § 1 THat we are to expect no peace in this life but to fight against the enemies of our salvation § 2 That we are daily assaulted with forraigne forces the deuill and the world § 3 That our outward enemyes are not so dangerous as our owne flesh and fleshly lusts § 4 That Sathan and the world could not hurt vs were they not ayded by our owne flesh CHAP. 2. Of the flesh and the divers significations of it and what we are to vnderstand by it in the following discourse § 1 That there is in every Christian this fight betweene the spirit and the flesh § 2 Of the divers significations of the word flesh and first as it is taken for thinges materially subsisting § 3 Of the divers significations of the word flesh taken for accidents and qualities § 4 That the flesh is taken for the corruption of nature § 5 That the flesh in this discourse signifieth the vnregenerate part in a Christian CHAP. 3. What we are to vnderstand by the spirit in this discourse § 1 That the word spirit is diuersty taken in the scriptures § 2 That the spirit in this discourse signifieth the part regenerate § 3 That this combate is not maintained by bare qualities alone but as they are backed by the holy spirit and Sathan the wicked spirit § 4 The former point proued by diuers reasons § 5 That the spirit doeth not dwell in us essentially more then in other creatures § 6 That the faithfull haue speciall right even vnto the very essence of the spirit and that he dwelleth in them in respect of efficacie CHAP. IIII. Of the erroneous conceipt of the Papists who by the flesh vnderstand the body and the sensuall faculties only § 1 That the Papists propound vnto us a freind to fight against in steede of our enemy § 2 That the cheife doctors of the Papists by flesh vnderstand the body § 3 That the Papists in their purest doctrine vnderstand by the flesh our bodyes and the inferiour and sensitiue faculties onely § 4 That the practise of popish mortification plainely sheweth that by the flesh they vnderstand the body only § 5 That the Popish Doctors are to be iustly taxed for teaching this doctrine and the people for putting it in practise § 6 That our opposition against the Papists in this doctrine is very necessarie CHAP. V. That the body and sensitiue faculties only are not the flesh proued by testimonies and reasons § 1. 2 The poynt proued by testimonies of scriptures § 3 Reasons prouing that the body only is not the flesh The 1 taken from the names and the 2 from the actions and the 3 from the sins which are attributed vnto it § 4 The 4 reason because originall sin hath ouerspread the whole man § 5 The 5 reason because the body and soule are freinds and not enemies § 6 The 6 reason taken from the words of the Apost Rom. 7. 18 § 7 The 7 reason because the body is not absolutely euill as the flesh is § 8 The 8 reason because the faithfull are tempted to such sinnes as properly belonge to the vnderstanding and will CHAP. VI. Testimonies of fathers prouing that the body alone is not our enemie the fleshe § 1 The poynt proued by testimonies of Augustine Chrysostome Gregorie Hierome Basill and Theoderet § 2 That Sathan hath assaulted not only the body and affections but allso the minde and vnderstanding § 3 That no part is more corrupted than the minde and vnderstanding § 4. 5 That the soule cheifly sinneth and in it the minde and vnderstanding § 6 That the body is but the seruant of the soule in acting of sin § 7 That the soule only properly sinneth § 8. 9 That the body is not the flesh proued by the testimonies of the aduersaries themselues CHAP. VII Obiections of the aduersaries answered whereby they indeauour to proue that the body and sensitiue faculties are the flesh § 1 first obiection because this our enemie is vsually called the flesh § 2. 3 The reasons why the corruption of nature is called the flesh § 4 The second obiection grounded on 1 Cor. 9. 27. answered § 5 The third obiection grounded on Rom 12. 6. answered § 6 The fourth obiection because the cheife poyson of corruption is to be discerned in the sensitiue faculties answered § 7 The last obiection because certaine sins are proper to the body and sensitiue faculties answered CHAP. VIII That the flesh is a most daungerous enemie First because it is exceeding malitious § 1 That by the flesh alone we are exposed to all daunger § 2 That in the flesh dwelleth nothing that is good § 3 That all manner of euill is in the flesh § 4 That the flesh is the author of all wickednesse § 5 That the flesh is more malitions then the diuill or the world § 6 That the flesh is the author of all our sins § 7 That the flesh is the cause of the depriuation of our nature and of the defacing of Gods image in vs. § 8 That the flesh bringeth vs into a most base condition § 9 That whilest we liue in the flesh we cannot please God § 10 That the flesh setteth man at emnitie against God § 11 That the flesh is the cause of all our punishments § 12 That the malice of the flesh is the more daungerous because it is masked vnder the coullor of freindship § 13 How we may defeate the malitious treasons of the flesh CHAP. IX That the flesh is an enemy exceeding powerful mightie § 1 The flesh is to the vnregenerate a mightie Kinge and to the regenerate a powerfull Tyrant § 2 Of the strength of the flesh being considered in it selfe § 3 That the flesh is mightie being compared with the spirit § 4 Of the multitude of our fleshly lusts § 5 That the power of our enemies should make vs shake off all securitie § 6 That the might of our enemie should not discourage vs from the fight but make vs the more couragious CHAP. X. Of the pollicie of the flesh and that it is more daungerous and pernicious then it power and strength § 1 That the pollicie of the flesh in it owne nature is exceeding pernicious § 2 That the pollicy of the flesh is most pernicious vnto vs. § 3 That the pollicy of the flesh should make vs more watchfull and vigilant CHAP. XI Of certaine particular deceipt of the flesh respecting our persons § 1 The first deceipt that we are nothing so euill as
calleth the body of death and by chastizing whipping whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth to suppresse or keepe vnder And although hee granteth that the Apostle heere vseth a borrowed speech from those who according to ancient custome fought for a maistery and saith that he did euill intreate and keepe vnder his body like those champions who either with their sistes or with bags of sand did beate and bruise their aduersarie till they were blacke and blewe yet he saith and onely saith it without any shewe of reason that it is very probable that Paul vsed to whip his owne body both because the Greeke word signifieth so much which is vtterly false and because this kind of punishment was vsuall among the ancients which also wee must take vpon his word seeing he neither alleadgeth nor in trueth is able to alleadge any authoritie for it His other arguments to commend whipping and afflicting of the body are the Publicans smiting of his breast whereby hee shewed the compunction of his heart in his humiliation and penitent confession of his sinnes some testimonies of Hierome which speake of fasting sackcloath and beating of the breast Gods approouing and commaunding the paying of voluntary vowes the which he childishly restraineth Numb 30. to fastings and other afflictions of the body and among the rest to whipping though there be no collour for it in the place which he alledgeth And finally he produceth the example of Iohn the Baptist whose garment was Cammels hayre his meate locusts his bed as he saith but proueth not the ground his house the desart All which reasons and examples being farre vnfitting the wit of such a subtill sophister and in trueth nothing to the purpose I will passe ouer supposing that the bare repeating of them is a sufficient confutation and that like abortiue birthes they will presently dye as soone as they come to light § Sect. 3. That the papistes in their purest doctrine vnderstand by the flesh our bodies the inferiour sensitiue faculties only And thus doe they as it were in their dreame or dotage by the flesh vnderstand the body alone but when they are most awake and in the best strength of their memory and vnderstanding they doe by the flesh vnderstand the inferiour parts of the soule the sensitiue faculties the appetite and imagination as they are corrupted which also according to the doctrine of the last councell of Trent they hold not to be sinne but onely the punishment of it though the Apostle maketh the flesh not onely to be the cause of all other sinne but also with a certaine emphasis calleth it sinne it Rom. 7. 17. selfe So on the other side by the spirit they vnderstand the superior part of the soule the reason vnderstanding and wil which they magnifie and extoll as though it were free in it selfe from al corruption the cause of all good a professed enemy to the flesh fighting against it continually with all the lusts thereof And thus Thomas Aquinas saith that the flesh is said to fight against the spirit in as much as the sensitiue appetite Aquin in Rom. 7. lect 3. tendeth to the contrary of that which reason desireth according to that of the Apostle Gal. 5. the flesh lusteth against the spirit So Lewis de Granada saith that there are in our soule two principall parts which of Diuines are called the superiour and inferiour parts And that in the superiour L. Grenâ—t de perfect amoâ—is Dei cap. 7. which is called the spirit and the minde is the will and vnderstanding which ruleth the will and is as it were it eye and guide In the inferiour is the sensitiue appetite with the imagination which also is the eye of the appetite of which it is moued and these parts he maketh to be as it were two common wealthes in man the one of beastes the other of Dulcis precator lib. 1. par 2. Cap. 19. Angels That he calleth else where the flesh concupiscence sensualitie or the sensitiue appetite whence all the perturbations of the minde doe arise as it is corrupt and made inordinate through sinne And in the same place hee compareth the superiour part to a wife of so great beautie nobilitie and wisedome as is possibly incident to that sex making the man happy who is married vnto her and the inferiour part he compareth to a seruant a witch and sorceresse vpon whose loue this man is so besotted that putting away his wife hee maketh himselfe a pray to his slaue c. §. Sect. 4. That the practise of popish mortification plainely sheweth that by the flesh they vnderstand the body onely their mortification being nothing else but a bodily exercise And this is their purest conceit concerning the flesh and the spirit which being wholly corrupt how great is the corruption For in their practise they manifestly shewe that by the flesh they vnderstand the body seeing for the mortification thereof they appoint onely bodily exercises which tend to the vexing tormenting and weakening thereof as penance pilgrimages watchings whippings rough cloathing hard lodging and such like supposing that they fight against the flesh when they make warre against their owne bodies by afflicting and punishing it Wherein that I may not seeme to slaunder them I will insert an history of Memor lib. 2 in tract de satisfact Cap. 1. monkish mortification as it is recorded by their famous S. Clematus in his Booke called the Ladder of Paradise and in the fifth staffe of his ladder Which story for the worthinesse of it is related by Lewis of Granada in his Booke intitled the memoriall of a Christian life as a perfect patterne of mortification and is most vnfaithfully translated into english by one Hopkins a Priest for the practise and exercise of the english Catholickes And not to alter his methode though most confused because it is well enough sorted and suited to the matter nor to tire the reader with viewing ouer euery particular in that heape of trash briefely he telleth vs that himselfe comming into a much admired monastery he saw among the Monkes in their practise of penitence such wonderfull things as the eye of the negligent hath not seene the eare of the slothfull hath not heard neither hath entred into the heart of the dull and sluggish To wit such things and wordes as might ouercome with violence even God himselfe and such fashions and endeauours as would speedily encline him to shewe mercy For saith he I sawe some of the penitents stand abroad in the open ayre watching there whole nights vntill the morning neuer mouing their feete out of the same place and when they were grieuously vexed with drowsinesse comming vpon them they offered force to nature and would not take any rest but reuiled themselues and with disgraces and contumelies offered against their owne persons they rowsed vp their spirits Others I sawe standing in prayer and hauing their handes bound
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 corrupâ—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
dangerous as those in bred enemies which we nourish in our owne bosomes who like secret traitors disarme vs of our chiefe weapons and munition when as we are assaulted with those professed enemies and lay vs open and naked to be spoiled by their inuasions and wounded by their blowes For so were we in our creation through Gods infinite goodnes furnished with such impenetrable Armour of innocencie and righteousnesse that Sathan with all his hellish armie could not hurt vs and therefore not being able to preuaile by force and violence hee entertained with our first parentâ— a treacherous parley wherein he perswaded them to put of their armes and to entertaine into their soules a troupe of his tentations which were no sooner entred but presently they vanquished all their forces ransackt their soules of all spirituall graces and brought them into â— miserable subiection through his hellish tyrannie And that he might the better keepe them in perpetuall obedience hee did not onely kill and spoile the naturall inhabitants Gods sauing graces but placed euen in the chiefe Castle of their soules a strong garrison of carnall corruptions and fleshly lusts which should reserue this like a conquered citie for his owne vse and as it were open the gates vnto him and his tentations when as he pleased to make an entrance §. Sect. 4. That Sathan and the world could not hurt vs were they not ayded by our owne flesh And this was the fountaine of all our miserie and the chiefe cause and meanes of Sathans tyrannous soueraigntie and of our base thraldome and slauerie yea this is the cause why he still preuaileth and holdeth vs captiue to doe his will For those forraigne forces led vnder the conduct of Sathan and the world could neuer vanquish vs vnlesse the flesh and the lusts thereof did betray vs into their hands their wisedome could not circumuent vs vnlesse these secret traytors gaue them continuall intelligence of all aduantages their malice and power could not hurt vs if they had not a strong partie to assist them in our owne bosomes who by their mâ—â—â—nous sedition and ciuill warres weaken vs and strengthen them neither could they euer conquer vs if these intestine rebels did not open the gates and let in the troupes of their tentations And therefore as I haue indeauoured to arme and strengthen the weake Christian against the forces of those forraigne enemies so it now remaineth that I should adde to the former this last part of the Christian warfare describing this conflict betweene the flesh and the spirit and teaching the Christian with what aydes and supplies he must support his weakenesse in these dangerous encounters how hee must keepe vnder these wicked traitors and so carry himselfe and menadge his weapons as that he may be assured to obtaine the victorie CHAP. II. Of the flesh and the diuers significations of it and what we are to vnderstand by it in the following discourse §. Sect. 1. That there is in a christian this fight betweene the flesh and spirit WHere first we will speake of the enemies which fight one against another in this Warfare and then of their conflict In the former wee will consider first what these enemies are and then how dangerous and pernicious vnto vs if they be not subdued kept in subiection to them which fight on our side against them The enemies which thus fight with one another are the Flesh and the Spirit with an innumerable armie of their motions and lusts Both which with all their forces dwell in euery true Christian making mutuall opposition the one nilling what the other willeth and hindring and destroying that which the other furthereth and aduanceth This plainely appeareth by the Scriptures which both discouer this hostile dissension and contrarie faction in the same man and the opposition and conflict which ariseth from their emnitie and cohabitation their natural diuision and locall vnion So the Apostle speaketh plainely of this conflict in all Christians Gal. 5. 17. Ioh. 3. 6. Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie one to another and particularly in himselfe where he thus complaineth But I see another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 25. law in my members rebelling or warring against the law of my minde and bringing me into captiuitie to the law of sinne which is in my members And againe I my selfe in my minde serue the law of God but with my flesh the law of sinne And hence it is that the Apostle Peter exhorteth vs to fight valiantly against these lusts because they doe continually make warre against vs. Dearely beloued saith he I beseech you as strangers and pilgrims abstaine from fleshly lusts which 1. Pet. 2. 11. fight against the soule 1. Pet. 2. 11. §. Sect. 2. The divers significations of the word flesh taken for things materially subsisting Now that we may like Christs faithfull souldiers after a lawfull and laudable manner thus fight against them wee must in the first place labour to know what they are least we mistake our enemies for our friends to which end we are to vnderstand that the flesh is diuersly taken in the scriptures As to omit many acceptations of it which are farre off and nothing pertinent to our present purpose sometime it is taken for all mankinde In which sense it is said that all a Gen. 6. 12. flesh had corrupted his way vpon the earth that is all mankinde that all flesh is b Esa 40. 6. grasse that is all mankinde is fraile and momentany and that God would c Ioel 2. 28. poure out his spirit vpon all flesh that is vpon men of all sorts and conditions Sometimes it is taken for the whole man d 1. Pet. 3. 18. consisting of soule and body And thus our Sauiour Christ is said to haue beene put to death concerning the flesh that is his humane nature his body being seuered from his soule and his soule in his present sense and feeling from his God when as vpon the crosse hee bore his wrath for our sinnes and the Psalmist hauing said that he would not feare Psal 56. 4. what flesh could doe vnto him Psal 56. 4. expoundeth himselfe in the eleuenth verse In God saith he haue I put my trust I will not be affraide what man can doe vnto me Sometimes it is taken for the body of man alone consisting of many members And so the Apostle exhorteth vs to cleanse 2. Cor. 7. 1. our selues from all filthinesse of the flesh and of the spirit that is body and soule and the Psalmist saith that the enemies Psal 79. 2. of the Church had cruelly giuen the flesh of Gods Saints to the beasts of the earth that is the dead bodies of Gods seruants which also as he saith in the same place were giuen to be meate to the fowles of the heauen Sometime this word flesh signifieth the whole
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
be ouerwhelmed by Gods is fearefull vengeance And though these combatants fight one with another yeâ— are both corrupt and sinfull and both souldiours in Sathans campe ioining together in the coÌ„mon cause howsoeuer dissenting in some particular quarels fighting one against another like contrarie vices prodigalitie against couetousnes presumption against despaire rash foole-hardinesse against basse cowardize or like Pirats in the same ship who fall together by the â—aâ—es about some particular wicked designes though they all agree to rob the Merchant § Sect 2. That the conflict of conscience may be in the regenerate But howsoeuer this conflict of conscience bee in the wicked and reprobate yet wee are to know that it is not in them onely nor yet in all For this combate may also be in the faithful and regenerate yet not in the part regenerate for the sanctified will and affections doe not oppose the sanctified conscience and reason but there is a goodly harmonie betweene them the wil and affections beeing guided and ruled by the vnderstanding and it by God our supreame soueraigne and conscience approuing of this holy gouernment and subiection But in the vntegenerate part euen the faithfull themselues doe feele this conflict in them betweene conscience accusing for feare of iudgement and punishment and carnall concupiscence drawing them to sinne The which is more weake on that side of passion because their corruption is much abated and subdued but stronger on the side of conscience because it is excited with a greater illumination discouering more manifestly the odiousnesse of sinne and fearefulnesse of those punishments which it deserueth Howsoeuer in another respect the violence of it is abated namely as it terrifieth with seruile feare and denounceth against the offender hell and condemnation from which those who are in Iesus Christ are freed and deliuered But let vs know Rom. 8. 1. that though this fight be in the faithfull yet it bringeth not like that of the spirit and the flesh any comfort or assurance of Gods loue sanctification adoption or saluation because it is not proper to the godly but is also common to the wicked and vnregenerate § Sect. 3. This conflict of conscience is not in those who are extreamely ignorant Secondly this conflict is not in all the vnregenerate For first it is not in them who are either extreamely ignorant or outragiously wicked The former are of two sorts 1. such â—â— are not capable of knowledge as yong children idyots and madmen who though they haue the faculty of reason habitually or potentially in respect of the vse yet not in the act or exercise of it and therefore their conscience receiuing no illumination from their vnderstanding putteth no difference betweene good and euill neither accuseth them for any sinne nor at all resisteth their will and affections § Sect. 3 This conflict of conscience is not in those who are extreamely ignorant For though they haue conscience in them in respect of the facultie yet like those that are in a dead sleepe they haue it not in act and operation Secondly such as beeing capable of knowledge haue through their negligence or wilfulnesse suffered those sparkes of the light of nature to go out for want of blowing vpon them by vse and exercise or nourishing them with fit meanes as it were necessarie fuel which is the case of many Ethnicks and Barbarians yea of some who would be called by the names of Christians who through affected ignorance are so farre from the illumination of grace that they haue quite obscured and extinguished the light of nature Those also who are outragiously wicked haue seldome in them the conflict of conscience because the Lord punisheth their other sinnes by giuing them ouer to their owne vile affections and a reprobate minde whereof it commeth to passe that their vnderstanding being darkened and euen quite blinded the common notions the light of nature being cleane put out and extinguished their consciences also are seared and senselesse so as they neuer checke and controule them for any sinnes and such a callum and thicke skin ouergroweth their hearts and so hardeneth them through their often committing of knowne wickednesse that without any feeling or remorse they commit any manner of sinne with delight and greedinesse An example whereof we haue in those idolatrous heathens of whom the Apostle speaketh who not worshipping God according to that light which they had by nature and by looking into the booke of the creatures they became vaine in their foolish imaginations and Rom. 1. ver 21. to ver 31. had their mindes so darkened as that they gaue the glory of God to the basest of the creatures where vpon God gaue them vp to vncleannesse to their owne vile affections and to a reprobate minde to doe those things which are not connenient So else where he saith of them that they walked in the vanitie of Eph. 4. 17. 18. 19. their mindes hauing their vnderstanding darkened being alienated from the life of God through the ignorance which was in them because of the blindnesse of their heart and being past feeling had giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse And writing to Timothy he 1 Tim. 4. 2. speaketh of some in these later times who should haue their consciences seared with an hote iron Whereby they become so senselesse that they take no notice of any sinne nor accuse for the committing of any wickednesse For as the greatest blowes which light vpon an anuile doe not at all moue it but it causeth the waightiest hammer to rebound backe againe and as the deepest gashes and most griefly wounds giuen to a member which is mortified or to a part gangrened are not at all felt and therefore the partie vpon whom they are inflicted neuer complaineth nor shrinketh for them So when the gangrene of sinne hath ouerrunne the intellectuall faculties blinding the vnderstanding and deadding the conscience though there be deepe gashes made in them they feele them not and therefore be wray neither feare nor griefe by accusing and complaining of the causes of their euils § Sect. 4. The conflict of conscience is seldome in simple people And among all these the conscience and affections the reason and will are at a secure sencelesse and sinfull peace There are diuers other sorts of men in whom their peace is not so continuall and permanent but yet there is often a truce betweene them which is sometimes of shorter and sometimes of longer contniuance according as the occasions be of their agreeing or discording with one another The first are ignorant simple people whose consciences through defect in knowledge and want of vnderstanding wanting illumination and direction doe seldome checke them for any thing they doe vnlesse it bee so grossely wicked that euen the light of nature doeth discouer and condemne it And here the reason and will the conscience and and affections continue friends and