suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
that is in his flesh dwelled no good thing where the flesh cannot signifie the body as it is distinguished from the soule for so it is not true which the Apostle speaketh seeing his body was not onely the habitation of his soule but also the Temple of the holy Ghost Neither was it here the Apostles purpose to distinguish betweene his soule and his body but betweene grace and naturall corruption which had ouerspread the whole man so farre forth as he remained vnregenerate as contrariwise by spirit he vnderstandeth the whole man as he is regenerate and sanctified And this is the reason why he correcteth himselfe saying in me that is in my flesh because he would not be iniurious to Gods spirit dwelling in his body which maketh him thus to explicate his speech of his flesh or part vnregenerate in which the holy spirit dwelleth not So Chrysostome telleth vs that the Apostle calleth 1 Cor. 6. 19. Chrysost in Cal. 5. Flesh not the natural body but the depraued will as when he saith you are not in the Flesh but in the Spirit And againe those who are in the flesh cannot please God What then is the flesh to be destroyed Why he who spake these things was not hee compassed with flesh c. By flesh therefore hee meaneth earthly sluggish and retchlesse thoughts So that this is not the accusation of the body but the fault of the negligent soule § Sect. 7. The seuenth Reason because the body is not absolutely euill as the flesh â—â— Eighthly that which is called the flesh is in other places called the euill concupiscence the euill which encloseth vs and the law of sinne but the body is not euill absolutely for it is the good creature of God as well as the soule but respectiuely as together with the soule it is tainted defiled with corruption So Austine telleth vs that our flesh that is Aug. de ecclesiast dogmat Cap. 76. our body is good yea very good as beeing the workmanship of our onely good God and it is not euill as Sethianus Ophianus and Patricianus would haue it nor the cause of euill as Florianus hath taught nor yet compacted of euill and good as Manichaeus blasphemeth but whereas it is good by creation it is at the choise of the minde made vnto vs either good or euill not by the change of the substance but by the wages of execution With whom Chrysostome agreeth saying that the Apostle doth Chrysost in Rom. 7. Serm. 13. nor call the flesh that is the body sinne but it is the worke of God which if we wisely vse it is exceeding fit for the pursuing of vertue Neither is the body our enemy in this spirituall conflict but our friend which assisteth vs in the fight and taketh our part against the flesh with the rest of our spirituall enemies namely as it is imployed by the soule in praying fasting watching hearing the word holy conferences giuing of almes and such like religious and Christian duties So Hierome testifieth that this life to mortall men is a place Hieron ad Licinium of Combate here wee fight that elsewhere wee may be crowned and no man can goe securely among serpents and scorpions Wee are compassed about with great troupes of enemies the whole world is full of them the fraile flesh which within a while will become dust fighteth alone against many c. For as the bodie partaketh with the soule in the state of corruption so also in the state of regeneration the one beeing sanctified as well as the other For whereas the Apostle speaking to the faithfull telleth them that they were washed and sanctified hee excludeth not their body but vnderstandeth it of the whole person body and soule And this he plainely testifieth saying that the vnmarried woman careth for the things 1 Cor. 6. 11. 1 Cor. 7. 34. of the Lord that she may be holy both in body and in spirit And therefore he exhorteth the Corinthians to the washing and purging of the whole person Hauing saith he these gracious promises dearely beloued let vs cleanse our selues from 2. Cor. 7. 1. all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So whereas he affirmeth that our bodies are temples of the holy Ghost hee implyeth that they are regenerate and sanctified for what communion can there bee betweene light and darknesse God and Belial the holy spirit and a polluted cage of vncleane spirits And therefore as our soules are not in this life perfectly regenerate but haue remaining in them many reliques of corruptions so our bodies are not quite without regeneration but are in part washed and purged by Gods holy Spirit that they may bee fit habitations for himselfe to dwell in To which purpose Hierome saith that the Apostle doth not praise the spirit and Hieron in Rom. 8. dispraise the flesh because that is good and this is euill Seeing himselfe saith that the Virgin careth for the things of the Lord that she may be holy in body and in spirit and contrariwise doth accuse the spirit saying men corrupted in their mindes c. So Chrysostome saith that Christ hath destroyed the kingdome of sinne and hath made the flesh more able and spirituall for all good duties not by changing the substance of it but by raising and inciting it hereunto For as fire beeing ioyned with yron Chrys in Ro. 8. doth make the iron like vnto fire though it remaine the same in it owne nature so the flesh of the faithfull who are indued with the holy Ghost is chaâ—ged by vertue of the spirit and beeing made spirituall and loftie is lifted vpon high together with the soule And as the body is thus in part sanctified so also the affections and inferiour faculties of the soule as loue hope desire hatred and the â—est and are made seruiceable to the soule for holy and religious duties and whereas whilest we were in the state of vnbeliefe they fought on the diuels side and prouoked vs to the committing of all wickednes now they forsake his campe and take part with the armie of Iesus Christ inciting vs both in our soules and bodies to the ready performance of all holy duties And as the Apostle numbreth idolatry witchcraft and heresie which are more properly belonging to the superiour faculties of the soule among the workes of the flesh so contrariwise he reckoneth loue ioy and peace among the workes of the spirit which Gal. 5. 22 are affections belonging to the inferiour part § Sect. 8. The eight reason Because the faithfull are tempted to such sinnes as properly belong to the vnderstanding and will Lastly euen the faithfull and regenerate are tempted not onely to sinnes wherwith the inferiour faculties of the soule are delighted as lust wantonnes intemperance and the like Iam. 1. 14. but also vnto such sinnes as properly belong to the vnderderstanding and will as errours heresies infidelitie doubting of
eternall glory prepared for the faithfull And from this contrarietie in affection and disposition the Christian may discerne the like contrariety in all his actions vvhich arise and spring from them For one while the spirit lifteth him aloft in heauenly meditations and another white the flesh pulleth downe his thoughts and fiâ—â—â—h them vpon earthly vanities now with puâ—â—ing speed hee runneth in the wayes of God and sayâ—â—â—h with full sayles hauing the winde and tyde to helpe him forward and soone aften the flesh diuerteth him into the by pathes of sinne or maketh him sit still oâ— to returne into his old courses or tripping at his heeles causeth him to fall or so settereth his feete and presseth him downe like a heauy burthen that like them noubled with the â—pâ—ialtes or the night Marc though he hath a great desire to runne a pace yet can he scarce stirre but he runneth as it were vp a sleepe hill and sayles against the winde and tyde Finally now hee loueth God and is rauished with delight when hee inioyeth his presence in his courts and feeleth sweet communion and fellowship with him to his inestimable ioy and comfort and this maketh him to contemne the world to take all his pleasure in spiritual and heauenly things and by and by the world catcheth him in her birdlime of carriall delights and fettereth him in her golden chaines so as he is made negligent in Gods seruice and therefore either omitteth it altogether or else performeth it with drowsie dulnesse senselesse deadnesse and carnall wearinesse vvhereof it is that he can take no manner of comfort and contentment in it Yea rather he seeth Gods angry countenance frowning vpon him in the abuse of his holy ordinances and being terrified therewith he goeth away discontented and dismayed § Sect. 5. The poynt proued by Gal. 5. 19 And of these contrary effects and fruits of the Spirit in the same Christian the Apostle plainely speakeths Gal. 5. 19. Now saith he the workes of the flesh are manifest which are these Adulterie Fornication vncleannesse lasciuiousnesse idolatrie witcheraft hatred variance emulation wrath strife seditions heresies enuyings murthers drunkennesse reuilinge and such like For the seedes of all 〈◊〉 grieuous sinner lye lurking in our corrupt flesh and though they be so nippped and suppressed by the contrarie motions of the spirit that they can neuer come to full ripenesse yet doe they often appear to the best Christians in their first motions and suggestions So contrariwise he saith that the fruit of the spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meekenesse and temperance To which purpose verse 21. Hierome saith whatsoeuer we speake doe or thinke is sowed in Omne quod loquimur agimus cogitamus in duobus seminatur agtis carne et spiritu c. Hieronym in Gal. 6. two grounds the flesh and the Spirit if the things bee good which issue from the mouth hand and heart they are sowne in spirit and shall bring forth aboundant fruit to eternall life if they be euill they are taken from the field of the flesh and wil bring forth vnto vs the fruit of corruption CHAP. II. What the Conflict betweene the Flesh and the Spirit is and what are the causes of it The conflict betweene â—â—â— flesh and â—e spirit described BY this it appeareth that there is a combate in euery Christian betweene these enemies now in the next place let vs consider what iâ— is and the causes of it Where then needeth no curious definition seeing the very name doth sufficiently expresse the nature of it For it is nothing else but a continuall conflict betweene the vnregenerate part the flesh with the lusts thereof and the part regenerate the spirit with all the holy qualities graces and motions thereof by reason of their contrarietie in nature and coniunction in place whereby they mutually lust and striue one against the other the flesh willing and in bracing that euill which the spirit nilleth and hateth and nilling and shunning that good which it willeth and effecteth and contrariwise For in this conflict they mutually assault one another with vnreconcilible emnitie and immediate and vnplacable contrarietie so that as the one getteth the other looseth as the one gathereth strength the other is weakened and looke how much this preuaileth and triumpheth so much his enemy and opposite is foyled and deiected Like herein to a payre of scales in which the rising of the one is alwayes ioyned with the going downe of the other or like the spleene in the body the swelling whereof is ioyned with the others consumption Yea alike nay much more contrary then light and darknesse heate and cold the one vvhereof increaseth as the other decreaseth § Sect 2. Of the first and cheife cause of the conflict which is Gods will for the manifestation of his owne glory The causes of this conflict are either efficient and more remote or formall and essentiall the later is plainely expressed the former implyed in the description of this conflict namely Gods will appointing this fight and to this purpose not perfecting our sanctification in this life but in part regenerating and in part leauing vs vnregenerate Yea but why did not the Lord who through his infinite wisedome was as able to haue recreated and renewed vs at once by his sole word as he did first create make vs perfect this worke of regeneration replenish vs with abundance of his spirit and with sanctifying graces thereof and quite abolish the flesh with the lustes thereof I answere though there were no other reason but the good pleasure of his most wise will it were sufficient to satisfie vs for hee best knoweth what to giue and when to giue it what measure of his grace is fittest for him to bestowe and the most seasonable time for vs to receiue it But yet diuers reasons may bee yeelded why the Lord suffereth the flesh and the sinfull lustes thereof still in some measure and degree to remaine in vs and to fight with and assault the spirituall part all which may be reduced to two heads first because this course is most profitable and secondly most fitting and seasonable It is most profitable both for the setting forth of Gods glory and the aduancing and furthering of our owne good It doeth more manifest and magnifie the glory of God for the weaker vvee are in our regenerate part and the stronger the flesh is with all other the enemies of our saluation the more clearely his wisedome and power shineth and appeareth which so strengtheneth this weake part that it is able to stand in the day of battell yea that it obtaineth a full and finall victory and putteth all it mighty enemies to flight Whereas if we were perfectly regenerate and the flesh vtterly vanquished and abolished it were no great wonder that we were not ouercome if we had no enemy or but a vveake one to set vpon vs. And this moued the Lord to
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
the roote of Io. 1. cor 6. hom 18. all euill For why did not Abels body make him vniust And why doth not the want of bodies benefit the Diuell Will you know the cause because the mortall body bringeth to men not onely no detriment but much profit and benefit And therefore he concludeth that it is the worke of the Diuell to make foolish men rather to accuse their body God himselfe or their neighbour then their corrupt minde least finding the cause of their sinning they should plucke vp the roote of all their euils § Sect. 8. That the body is not the flesh proued by the testimonies of the aduersaries themselues and 1. out of Tho. Aquin. And thus haue wee proued by testimonies of Scripture Reasons Fathers that by flesh in the spirituall conflict we are not to vnderstand the body and inferiour faculties of the soule or the corruption of them both but the corruption of the whole man in euery part and facultie and especially in the minde vnderstanding and will which aboue all the rest are chiefly taynted and defiled Now let vs also produce the testimony of the aduersaries themselues who howsoeuer in their doctrine they commonly confound the bodie and the flesh as being all one and in their whole practise of mortification doe bend all their strength against the bodie to subdue and keepe it vnder yea euen to torment consume and destroy it as though it were their mortall enemy yet hauing sometime their eyes dazeled with the light of truth they acknowledge euen the same veritie of doctrine which we teach and defend against them Thus Thomas Aquinas their great schoole Doctor extendeth the flesh and corruption of nature to the whole man the soule as well as the body for writing on the wordes of the Apostle Aquin. in Rom. 7. lect 3. In me that is my flesh dwelleth no good thing he saith that in man as he is a sinner dwelleth no good thing neither in his body nor minde Now this is spoken by the Apostle of himselfe and that as he was in the state of grace and regeneration as Aquinas a little before acknowledgeth and therefore must necessarily be referred to the part vnregenerate both soule and body And commenting on these words of the Apostle The flesh lusteth against the spirit hee saith that Aquin. in gal 5. 17. here is a doubt to be cleared namely that seeing to lust or couet is an act proper to the soule therefore as it may seeme it cannot agree with the flesh vnto which we are to say with Austine that the flesh is saide to couet or lust in regard that the soule doth lust or desire according to the flesh as the eye is said to see when as rather the soule seeth by the eye And therefore the soule then lusteth by the flesh when as it desireth those things which are pleasant according to the flesh But the soule lusteth or desireth by it selfe when as it is delighted in those things which are according to the spirit as workes of vertue and diuine contemplation Yea but if the flesh lusteth by the spirit how is it saide that it lusteth against it namely in this respect as the concupiscence of the flesh hindereth the concupiscence of the spirit But this answere is not sufficient for if both kinds of concupiscence come from the soule the one immediately the other mediately according to the flesh this maketh no contrarietie betweene the spirit and the flesh as he vnderstands it but onely in the same acte of concupiscence which is in the soule alone in respect of the diuers maner of lusting the one kinde by the body the other by it selfe And therefore this answere would better fitte the obiection and agree with Austines speech that there is in the soule a double concupiscence the one in the part regenerate which is spirituall the other in the part vnregenerate which is carnall the which are directly contrary the one to the other And thus he might answere another obiection which himselfe maketh against his owne wordes for whereas the Apostle saith that the spirit lusteth against the flesh hee obiecteth that if we here take the spirit for the holy spirit and grant that spirituall concupiscence is onely against that which is euill it will follow that the flesh or body against which the spirit lusteth is euill which was the errour of the Manachees To which he answereth that the spirit lusteth not against the nature of the flesh but against it desires onely as they extend to superfluitie But this answere crosseth his former speech whereby he affirmed that the flesh or body had no concupiscence at all but that it was an acte proper to the soule alone And therefore the obiection were better satisfied if we say that there is not onely in the regenerate part of the soule the concupiscence of the spirit but also the reliques of carnall concupiscence in the part vnregenerate which fight as contraries and enemies the one against the other But as Aquinas affirmeth that concupiscence Aquin. in Ro. 7. lect 3. Lect. 4. is onely an acte of the soule and consequently euill and carnall concupiscence as well as holy and spirituall wherein he agreeth with vs so also bee granteth in some places that the flesh is the corruption of nature or originall sinne which is deriued vnto vs from our first parents So he saith that the carnalitie which importeth or signifieth the rebellion of the flesh against the spirit proceeded from the sinne of our first parents because it belongeth to that fuell of corruption deriued from that sinne So hee expoundeth the lawe of the members to be that fuell and of sinne and corruption which moueth vs to sinne and is the punishment of the sinne of our first parents in vs who are their posteritie And yet more plainly Aquin. in Rom. 8. lect 2. speaking of those words of the Apostle But you are not in the flesh he saith that it is euident that this is not to be vnderstood of the substance of the flesh seeing the Romanes were mortall men cloathed therewith but he taketh the flesh for the vices and corruptions of the fleshe according to that 1. Cor. 6. 9. Flesh and blood shall not inherite the kingdome of God So that when he saith ye are not in the flesh the meaning is ye are not in the vices and corruptions of the flesh liuing as i◠were according to the flesh §. Sect. 9. Testimonies out of Bellarmine to proue the former poynte But much more clearely doeth the arch-champion of the Papists Cardinall Bellarmine assent vnto this truth the flesh saith he in the Scriptures almost euery where is opposed to the Bellarm. de Sacramen eucharist lib. 1. c. 14. spirit or some thing else more high and heauenly For it doth not signifie the substance of the flesh but the infirmitie or corruption or humane and fleshly cogitation all which are to the same effect seeing
or but very lightly For the defeating of which deceipt let vs know that the least sinne that is in it owne nature offendeth the infinite Maiesty of God prouoketh his fierce wrath subiecteth vs to the curse of the Law and maketh Gal 3. 19 vs liable to eternall death and condemnation For the guilt of sinne is to be measured not onely by the act but also by the obiect and therefore seeing the obiect is the infinite Maiestie of God who is offended by the least sinne â—t becommeth after a sort of infinite guile and so delerueth infinite punishment The which answerably should bee inflicted vpon him who least offendeth if Christ by bearing his small as well as his great sinnes in his body vpon the crosse had not freed him from it And therefore let vs thinke no sinne small which prouoketh God vnto anger and offendeth his infinite Maiestie let vs thinke no sinne in it owne nature sleight and veniall which plungeth a man into euerlasting death condemnation and which can no otherwise bee purged away and pardoned but by the precious bloud of Iesus Christ Secondly let vs know that there are no sinnes small vnto them who thinke them so for sinne is not to be measured so much by the matter and act of it as by the forme and maliciousnesse of it in which respect willing entertainment giuen to any finne maketh it to become wilfull and presuming that we may liue in it because it is but a little one maketh it to be a sinne of presumption and so exceeding great and worthy of the greatest punishment as wee see in the example of him who would needs gather stickes on the Sabbath because he presumed that this was a small and tolerable breach of Leuit. 24. 10. Gods commaundement To this purpose tendeth the speech of our Sauiour that hee who neglecteth and breaketh the least of Gods commandements and teacheth men so he shall be the least that is none at all in the kingdome of heauen Maâ— 5. 19. Thirdly euen our least sinnes if God should let vs feele the weight of them would be an intolerable burthen and so sting our conscience that we should neuer rest as the experience of many afflicted in minde doth plainely manifest and therefore let vs thinke no sinne light which with the weight thereof if it should lye vpon vs would crush and presse vs into hell Fourthly let vs know that there is no lesse danger in small sins then in those which are great and hainous first because as these exceed them in their qualitie or quantitie so they exceede these in number as being common and ordinarie Now as the ship will bee sunke as well by many small holes if they be not stopped as at a great leake and may be ouerburthened and perish as well by a multitude oâ— small pibbles as by a few milstones so may our soules sinke and perish if they bee surcharged with a multitude of lesser sinnes as well as with haynous sinnes being rarely committed Secondly because small sinnes are commonly accompanied with impenitency securitie and hardnes of hart and men not regarding them doe like and liue in them without desire of amendment whereas those which are haynous making deepe wounds and gashes in the heart and conscience doe cause men to be more sensible of them and more earnest in looking after the core as we may see in the example of the Pharises and publicans now our other sinnes though neuer so damnable yet will not condemne vs if they be not ioyned with impenitencie and contrariwise the most veniall sinne wil proue vnpardonable if we liue and dye in it without repentance Whereof it is that our Sauiour telleth the Pharises that Publicanes and sinners should goe to heauen before them For as small sparkes of fire lighting in combustible matter wil if they be not quenched burne a whole Citie and contrariwise a great flame doth little hurt if it be speedily put out so if the least sparkes of sinne bee nourished with the oyle oâ— securitie it will proue dangerous and damnable whereas though it be a great flame of wickednes it will not doe that hurt if wee soone extinguish and quench it with the teares of repentance Lastly let vs know that the allurements which the flesh vseth to make vs liue in small sinnes without repentance are vaine and friuolous For if wee doe not desire and indeauour to be Saints on earth we shall neuer become Saints in heauen if we doe not labour to shake off dayly our imperfections and to grow vnto more perfection in this life wee shall neuer attaine vnto it in the life to come if we doe not seeke to be pure in heart we shall neuer be blessed in the vision of God If we be not precise and conscionable in flying Mat. 5. 8. the least sinnes we shall surely become secure and presumptuons Moreouer let vs remember that the least sins are not fraileties and infirmities if we liue in them securely and wilfully as contrariwise the greatest may deserue this name if we commit them suddenly and rise out of them speedily Euen as a man may be said to fall through weakenesse and infirmitie into a deepe gulfe when as slipping at vnawares he vseth all his indeauour to recouer himselfe and on the other side it is not weakenesse but wilfulnesse if he fall but into a shallow ditch if hee will not labour to get out againe but lyeth grouelling in the water vntill he be drowned Let vs know that though in many things wee sinne all yet they who belong to God doe not make a trade of wilfull sinning and being sometime ouertaken they are not at rest till they haue risen again by vnfained repentance and though there be none so iust who sinneth not yet all who will be saued must be so iust as not to suffer it to raigne in them And finally that though the best of the Saints Patriarches and Apostles had their infirmities yet none of them could euer be found that nourished defended and continued in them wittingly and willingly after their iudgements haue beene rightly informed and their consciences conuinced And therefore the examples of their slips will not countenance our wilfull sinnes no not our least infirmities yea rather it will make vs the more vnexcusable if seeing them fall as it were before vs we doe not looke the better to our footing § Sect 3. The third pollicie to tell vs that if we commit lesser sins they will preserue vs from greater Thirdly the flesh dealeth most deceiptfully with vs whilest it perswadeth and inticeth vs to entertaine some smaller and lesser sinnes promising that it will rest contented with them and craue no more and so these lesser sinnes shall serue as preseruatiues to keepe vs from those which are great and hainous and these small allowances being giuen to these sauadge beasts our sensuall and vnruly lusts shall keepe them in quiet which if they be too much restrained
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
I haue finished my course I haue kept the faith henceforth is laide vp for mee a crowne of righteousnesse 2 Tim. 4. 8. § Sect. 9. Tâ—â—â— conflict is suitable for the time and place wherein wee liue Lastly as it is profitable that these reliques of sin should remaine in vs and also sutable and seasonable to the time and place wherein we liue For it is appointed by God that we should not in this life attaine vnto perfection but that we should onely labour after it and attaine vnto it in the life to come that we should whilest we be heere be in our nonage and come to our perfect age in Christ and our heauenly inheritance after wee are dissolued and bee with Christ This world is appointed for our painfull pilgrimage wherein we must toyle and trauell indure many miseries and be indaungered to the malice and furious assaults of our spirituall enemies and it is not seasonable to expect our rest and ioyes vntill we be ariued saufe in our owne countrey Finally it is appoynted of God to the place of our warrfare and therefore we must not looke to haue our enemies quite expelled or vanquished but here wee must fight dayly and approue our faith and Christian valure to our cheif soueraigne and then afterwardes when by death we haue gotten a full and finall conquest we shall be crowned with the crowne of victory Finally it is not Gods pleasure that wee should in this life attaine to our full stature and perfect measure of sanctification and holinesse but that wee should bee still growing from one measure of grace to another and by peecemeale consume the body of sinne which hindreth our growth vntill by death it be sully abolished CHAP. III. Of the formall and essentiall causes of this conflict § Sect. 1. That there was no conflict in man in the time of innocencie WEe haue shewed the chiefe efficient causes of this conflict let vs now consider of those causes which are formall and essentiall and because contraries are best illustrated by their contraries as heate by colde darknes by light and the miseries of a daungerous warre by the blessings and benefits of an happy peace let vs consider that wee may reduce this discourse ab ouo euen the first principles and grounds how that there was a time when this conflict and ciuil broyles were not to be found in the little world of man The which was two-fold the one was that truely golden age in which man created according to Gods own image liued in the state of innocency when as there was a blessed peace and heauenly harmony betweene the body and soule and all the faculties powers and parts of them both For the vnderstanding being inlightened from God with heauenly wisedome did both knowe and obserue the lawe of nature written in the heart the which serued as a iust rule whereby it was directed in the knowledge of good and euill trueth and falsehood right and wrong Wherein the iudgement being throughly informed the minde gaue vnto the will true euidence and information concerning all things presented vnto it the which it readily receiued cheerefully embracing what it approued and refusing and auoyding what it disalowed The affections also quietly and ioyfully obeyed reason as their Lord and Soueraigne like souldiars following their Captaine and as blinde men doe their guides and the body was both a fit and ready instrument vnto the soule for the executing of all good designes and in all things like a faithfull seruant was ready at commaund And thus whilest the vnderstanding and reason placed as Gods vice-ioy in vs obeyed him as the supreame Soueraigne the will was also ruled by reason and the affections with all the parts of the body were subiect vnto them both and all conspiring and agreeing together made a sweete harmony and like louing and wel-agreeing subiects in a well ruled common-wealth they all stood firme in their vnited forces § Sect 2. How the causes and occasions of this conflict were begun in vs. But when Sathan the arch-enemy of mankinde and chiefe authour of all discord and dissention saw and seeing enuied our happy estate and condition hee plotted all meanes whereby he might worke our ruine And perceiuing that though our estate were strong yet it was mutable wee being left of God to our owne free will either to stand or fall to retaine the good or to choose the euill he mustreth together all his forces and layeth siedge to this wel-walled and strong manred Citie against which hee could no more preuaile then the Grecians at the siedge of Troy by powerfull violence and fierce assault till with his Sinon-like or rather serpentine subtilties he had perswaded vs vnder shewe of loue and peace to put of our armour of created graces and to pull downe with our owne hands the walles of our defence And then seeing vs thus weakened and disarmed and yet lying in the drunken and drowsie sleepe of retchlesse securitie he entreth in vpon vs accompanied with a crewe of hellish souldiars the first and chiefe whereof were disobedience vnbeliefe in God and credulitie to the Diuell damnable pride enuie discontent aspiring ambition and vnthankefulnesse All which being let in by that breach which our free will abusing it libertie had made in our soules presently they all fell to burning sacking and spoyling vs of all Gods rich graces our created wisedome and holinesse and surprised all our strong holds making themselues conquerours of all our powers and parts and euery one of this hellish crewe and sinnefull vices chusing for their dwelling and possession those places and parts which they thought most fitting for them As for example ignorance errour curiositie and many thousands of sinfull vices choosing for their dwelling and possession those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinnefull imaginations like the Iebuzites surprize and keepe the chiefe tower of the minde worldlinesse and prophanesse subdue and hold reason in subiection peruersnesse and rebellion surprize the will but in the heart there are encamped as it were in the chiefe market place of the citie such a multitude of our hellish enemies as cannot either be named or numbred euen many legions of vnlawfull lustes infidelitie wicked hopes hellish dispaire hatred of God loue of the world pride disobedience deceipt cruelty ambition couetousnesse voluptuousnesse with the rest All which with innumerable others of this hellish army being entred did not vtterly race downe this goodly built Citie but onely killing and casting out Gods graces which were the naturall inhabitants they kept their holds and places for their owne vse and dwelling Neither were the substance of the soule or body or the essentials the powers parts and faculties of them lost annihilated or vtterly destroyed by the fall of our first parents although their energy and vertue was greatly impaired their edge blunted and vigour deaded but onely
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned Zâ—â—â—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 iâ— 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 froÌ„ 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
maintaine peace because they are not able to discerne those iust causes which are offered of discording from one another like enemies who lye quietly in their tents in the darke night when the aduerse party doeth goe a spoyling and forraiging because they haue no light to discouer their attempts Opposite vnto these are those carnall men who hauing a great measure of speculatiue knowledge art and learning are able by their paralogismes and subtill sophistry their nice distinctions and cunning shifts to make blacke seeme white darkenesse light falsehood trueth and good euill whereby they blinde the eye of reason stoppe the mouth of conscience and so corrupt and dazle the iudgement that they can doe what euill they list and satisfie in all things their carnall lusts and affections vncontrouled and condemned Of these it is truely saide that they haue much science and litle conscience like these Lamie who were sharpesighted when they went abreade but starke blinde when they entred into their houses oâ— the Pharisees who sitting in Moses chaire were able to teach others Mat. 7. 5. their duties and to rebuke and controule them for their smallest sinne but were not able to see their owne carnall worldlinesse hellish pride and damnable hypocrisie and as our Sauiour chargeth them could discerne a mote in their neighbours eye though there were a beame in their owne In these there is no conflict of conscience because like crafty and skilfull Lawyers they can with false colours and collusions blinde the eyes of the Iudge making their euill cause seeme iust and good or like cunning theeues they doe so subtilly and secretly atchieue their wicked designes that when they come to be arraigned they shift off and elude the most pertinent accusations § Sect 5. That the conflict of conscience is not in proud iusticiaries and ciuill worldlings Vnto these we may adioyne proude iusticiaries who taking away from the lawe of God the life and rigour of spirituall sense doe expound it after a grosse and litterall manner that so they may satisfie it with their grosse obedience because their obedieÌ„ce caÌ„not reach to the spirituall meaning therfore they frame a meaning sutable to their carnal obedience And so iustifying them selues as though they had done all which the law requireth their consciences sleepe securely in all their sinfull courses neuer accuse them for any sinne of which wee haue an example in the Luk. 16. 15. Mat. 19. 20. Pharisees who iustified themselues when our Sauiour most condemned them in the young iusticiary who boasted that he had done all which was required when as hee had done nothing and in the vaine-glorious Papists who farre outstrip them both affirming that they can fulfill the Lawe and doe more then it requireth for which indeede they haue speciall helpes seeing they giue what sense they list to euery Commaundement and if they can make no sense seeme sensible and probable to their too dimsighted followers then for more surety they will quite cancell and blot it out as they deale with the second Commandement condemning their imagery and idolatry and hauing made none of one they make of one two by deuiding of the tenth and so filling vp the number that their theft and falsehood may not be discouered Like vnto these are our ciuill worldlings and ignorant Protestants who placing all Religion in out ward abstaining from haynous faults as periury whoredome drunkennesse and such like and in performing formall seruice to God according to the Princes lawes and mortall duties of honesty and iustice to one another doe thinke that God is throughly satisfied when they haue attained to this periode of perfection which themselues haue pitched And therefore their consciences are quiet and suffer them to enioy a secure peace though they liue in ignorance and vnbeliefe in the neglect of spirituall seruice swearers Sabaoth breakers and in all things followe those courses which ambition couetousnesse voluptuousnesse and selfe-loue will prescribe vnto them § Sect. 6. That the conflict of conscience is seldome in those who are transported with violent passions Finally we may adde vnto these such others who are violent and furious in their affections who whilest the fit and feauer of their passion lasteth can commit any wicked outrage and neuer feele any conflict of conscience Not because reason is quite blinde and conscience dumbe but because seeing and speaking they are not hard and discerned no more then the speech of a wise Citizen and Senatour in a tumultuous vproare of common people Not because they vtterly refuse to doe their office and make resistance but because they are so caried away and hurried with the violence of the throng that they are not able to keepe their standing or hinder their proceedings Or if wee will wee may here compare reason and conscience in them to that they are in drunkards which are so hindred and disabled with intoxicating fumeâ— that they are not able to doe their functions till by naturall heate they be spent and scantered But in these commonly when the heate and violence of passion is somewhat spent and abated reason and conscience especially doeth recouer strength and like a Prince foyled and put to flight by his rebellions subiects recouering by force his state and dignitie of a King becomes a tyrant and so much the more seuerely keepeth them vnder by how much be hath tasted more sensibly of the mischiefes accompanying their rage disloyaltie For thus experience teacheth vs that when conscience hath beene foyled and wounded with rage and passion their power being spent by their owne fury it doeth affresh set vpon them and beating them out of their holds doeth put into their place affrighting terrours and astonishing feares and so terrifieth the heart with his vehement accusations that oftentimes it sinketh into the gulfe of despaire the which we see manifest in the example of Caine Saâ—â—â— Iudas and many others And these are the men in whom either a peace or truce is maintained betweene the conscience and affections there being whilest it lasteth no conflict betweene them Now if we would knowe in whom principally this combate is fought it is in such vnregenerate men as haue still remaining in them some common notions of the light of nature encreased by their study in the volume of the creatures and in the booke of holy Scripture and their obseruation of the due execution of Gods fearefull iudgement In such whose conscience remaineth liuely and sensibly soft and vigorous because it is not yet cautherized and seared with the often and wilfull committing of haynous sinnes Finally in such whose affections are somewhat gentile and moderate and whose hearts are not so hardened not wholly taken vp with wicked infidelitie but that they giue some credite to Gods fearefull threatnings CHAP. X. Whether the conflict betweene the flesh and spirit bee in all the regenerate and whether if it be it be in the same manner and measure § Sect. 1
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 fruiâ—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
rule is that we withstaÌ„d the flesh in all the occasions and meanes of sinfull lusts THE third rule in resisting and assaulting of the flesh is that we withstand it in all occasions which it taketh and meanes which it vseth to preuaile against vs and that wee doe with equall care auoide and shunne them as wee doe the sinfull lusts themselues or the wicked actions vnto which they doe â—ncline aâ—â— tempt vs. To which purpose one saith that this shal be vnto vs the occasion of the greatest securitie if we will not onely carefully slee sinnes but also the Chrysost â—d pop Antâ—â—t Hom. 15. T. 5. Col. 141. meanes whereby they doe supplant vs c. For aâ— he who goeth vpon the edge of a steepe and craggie Rocke though hee falleth not yet with feare trembleth and so falleth through his trembling so hee who leaueth not sinne aloofe and farre off but approcheth close to the brinke of it hath iust cause to liue in feare seeing he is apt often to slip into it He that feareth death if he be wise he wâ—ll not drinke poyson nor thrust himselfe into needlesse and dangerous quarrels nor expose his person to any other perils which threaten his destruction Hee that would preserue the riches which hee loueth will not entertaine occasions of needlesse expences much lesse will hee suffer his doores to stand wide open in the night or inuite knowne theeues to lodge with him and hee who would not haue his house burned will not bee so foolish to bring and leaue fire carelessely in the roome where is store of flaxe gunpowder or such like matter as is combustible How much greater care therefore becommeth it vs to vse to vvithstand all meanes and occasions of sinne vnto which our corrupt natures are so much inclined For if wee be so frayle and weake through our corruption that of our selues we are prone to fall vvhen as there is no outward meanes or occasion to moue vs thervnto how much more shall wee bee ouertaken and foiled with our fleshly lusts vvhen as their obiects doe present themselues and both time place and company inuite vs to imbrace them and offer all opportunitie of inioying our sinfull pleasures Especially considering that by exposing our selues to those needlesse daungers we doe tempt the Lord and moue him to giue vs ouer to our owne weakenesse and to the malice of our spirituall enemies that so by our falles and lamentable experience of our foole-hardinesse we may for the time to come be more wise and wary He therefore who would withstand the flesh tempting him to idolatry must auoide the meanes and occasions which bring vnto it as wil-worship superstition making of images for religious vses company and alliance with idolaters for though hee were as wise as Salomon himselfe yet if he auoide not these meanes and occasions he will be ouertaken with this sinne He that will resist the flesh tempting him to murther must also auoide vniust anger reuiling speeches needlesse quarrels and desire of reuenge wherewith the heart being enraged will excite also the hand to the shedding of blood He that will resist the flesh prouoking him to commit fornication adultery or other vncleannesse must turne away his eyes from beholding vanitie and keepe them vnder couenant that they looke not with wanton glaunses vpon a woman Iob. 31. 1. Geni 39. 10 and shut his eares against filthy communication and obscaene jests which wicked men as the bawdes of the diuell and the flesh doe vse to defile our hearts and allure vs vnto sinne And this is the reason why the Apostle hauing forbidden Eph. 5. 3. 4 fornication and vncleannesse doeth in the next place forbid the naming of them together with filthy and foolish talking and dishonest and scurrilous iesting which are the meanes and occasions of those sinnes For if Dauid giuing himselfe to ease and sloth and suffering his eyes to gaze on strange beauty was ouer taken and foyled by his sinfull flesh how shall wee stand and get the victory ouer our fleshly lustes if we giue them the aduantage of meanes and opportunitie Thus he who would not hearken vnto the flesh solliciting him to theft sacriledge must not with Achan cast a lusting eye vpon the wedge of gold and Babilonish garment nor looke vpon his neighbours vineyard with a greedy desire to haue it from the owner though it were vpon a iust price seeing if hee cannot thus preuaile hee is ready in the next place which Ahab to wrest and wring it from him with wrong and cruelty In a word if wee would resist the flesh tempting vs vnto any sinne let vs not entertaine the meanes and occasions of them when it offereth them vnto vs. But principally let vs auoide the societie and company of wicked men which are the diuels brokers and the fleshes bawdes to sollicite vs vnto all euill For though they doe not finde vs like vnto themselues yet if we consort with them they will make vs such like vnto those who being tainted with the plague or leprosie which are ready with their contagion to infect those who being sound doe keepe them company So the wise man telleth vs. Hee that walketh with wise men shall be wise but a companion of fooles shall be destroyed And the Pro. 13. 20. sonne of Syrach He that toucheth pitch shall be defiled therewith Eccl. 13. 1. and he that hath fellowship with a proude man shall bee like vnto him And therefore Dauid hauing resolued to keepe Gods lawe doeth first banish from him euill compapany Psal 119. 115. Away saith he from mee yee wicked I will keepe the Commaundements of my God And thus the Apostle forbidding the workes of darkenesse doeth vse this phrase that we should haue no fellowship with them implying that if wee keepe company with the workers of iniquitie wee should hardly restraine our selues from their workes and actions Now if any shall pretend that it is a thing of too great precisenesse and stricktnes yea of difficultie and impossibilitie to auoide these meanes and occasions or to bridle our appetite and carnall lustes from seeking after them let such knowe that if we cannot restraine them from these occasions and meanes which oftentimes in and for themselues are not much desireable much lesse shall they be able to restraine and curbe in their vnruly lustes when as they haue once gotten the aduantage of these opportunities and when being mad and headstrong in themselues they haue these goads and spurres in their sides to pricke them forward § Sect. 2 The 4 rule that we resist the flesh in the first beginnings of sinne The fourth rule for the resisting of the flesh is somewhat like the former namely that we withstaÌ„d the first beginnings of sin and labour to quench our fiery lusts when they are first kindled in vs. As soone as sinne appeareth to bee sinne and maketh vnto vs the least shewe of euill we must presently flee
hiding from our sight his fatherly countenance and the bright beames of his fauourable countenance in the apprehension whereof the life of our life consisteth and depriueth vs of the peace of conscience and ioy in the holy Ghost by which wee are in the spirituall man made strong and couragious in the day of tentation after that wee haue receiued wounds of the flesh in the spirituall fight it hindreth their cure and causeth them to fester and ranckle and to growe euery day more dangerous and incurable then other And after wee haue beene allured to drinke the sweet poisons of the fleshes bewitching cup this impanitencie doth cause vs to retayne them in the stomacke vntill working they doe make vs sicke vnto death where as they would not be hurtfull and pernicious if as soone as they were swallowed they vvere cast vp againe by vnfained repentance The fourth sin that weakeneth the spirit is carnall security and hardnes of heart whereby wee blesse our selues when our estate is dangerous and haue no sense and feeling neither of Gods mercie and loue nor of his anger and displeasure by the one whereof the spirit is strengthened vnto Gods seruice and by the other preserued from sinning against him So also the strength of the spirit is by this carnall securitie much impayred because it maketh vs to put the euill day far from vs and vtterly to neglect our spirituall enemies as though we had a secure peace and all cause of danger were farre remoued it causeth vs to neglect our Christian watch and so to lye open to the malicious and secret assaults of our spirituall enemies and to neglect the meanes of our safety and defence our spirituall foode and prouision our weapons and munition our fortifications and all other prepararations which should be any meanes of defence in the day of battell whereby the spiritual part is betrayed suddenly surprized before it expecteth any danger The last speciall sin wherby the spirit is weakened and all the good motions thereof quenched is the loue of the world which like birdlime so besmeareth the spirituall part and the wings of the soule that it cannot flee aloft but is intangled and catched fixed and fastened to the earth and worldly vanities More especially the loue of honours and the glory of the world doth make the spirituall man slacke and sluggish in the pursuite of eternall glory and heauenly happinesse The loue of riches hindreth him from seeking with all earnestnesse spirituall graces and those incomparable treasures which are laide vp for vs in Gods Kingdome it choaketh the seede of the Word so as it cannot take roote and beare fruit frustrateth all the good motions of the spirit so as they cannot take effect it exposeth vs to many tentations and snares and causeth vs to fall into many foolish hurtfull lusts which drowne men in destruction and perdition And so also the loue of earthly pleasures doth much enfeeble 1 Tim. 6. 9. 10 the spirituall part in the pursuit of those eternall pleasures and fulnesse of ioy which are at Gods right hand for euermore and as they weaken the body and effeminate the minde so as they are made vnfit euen for any warlike imployments in the world so much more doe they disable the soule and spirit for this warfare against the enemies of our saluation For when the flesh is pampered with these carnall delights the soule is starued and pined when it is distended and growne fat grosse with gluttony and belly-cheare the spirit is made leane and infeebled when it reuelleth in fleshly ioy the regenerate part droopeth and mourneth beeing spoyled and robbed of the ioyes of the holy Ghost When it is filled and euen glutted with excesse the spirit is straitened of roome and hath no place where it may reside and therefore the Apostle requireth first emptinesse of wine and then that wee should be filled Eph. 5. 18. with the spirit to note vnto vs that fulnesse of both will not stand together § Sect. 2. We must not prouide for the spirit poyson instead of holesome foode nor carnall weapons instead of spirituall A second meanes of weakening and disabling the spirit which is to be auoided respecteth our prouision which we are to make for the armie of Gods graces as first that we doe not prouide for their nourishment poyson in steade of holesome foode as for example in stead of the pure word of God the spirituall Manna the sincere milke of the Gospell and Sacraments instituted by our Sauiour Christ humane traditions and inuentions will-worship and our owne superstitious deuotions which haue no ground or warrant out of the scriptures nor scarce any resemblance of that holy and holesome foode which is by God appointed for our nourishment Of which meate the more liberally we feede the more leane and lanke we waxe in our spirituall strength and stature the more feeble and faint we growe in all sauing graces because howsoeuer it be sweet to our naturall and carnall appetite yet it is of a quite contrarie qualitie to the spirit and the graces and gifts thereof and it is no better then the Diuels most artificiall poysons which cause them that taste and feede of them to waste and weare away in a continuall consumption of all pietie and true godlinesse Secondly we must beware that we doe not prouide for this spiritual Warfare carnall weapons and munition For as the Apostle saith the weapons of our warfare 2 Cor. 10. 4. are not carnall but sutable vnto the Spirit it selfe and mighty through God to the pulling downe of strong holds As for example we must not fight against the flesh with fleshly anger and carnall reuenge for here especially the saying Iam. 1. 20. of the Apostle is verified The wrath of man worketh not the righteousnesse of God we must not fight against and indeauour to subdue it with spirituall watchings as resting in the deed done and not destinating it to a superiour end namely in the imploying of our time in prayer with it Watch and pray and the watching ouer our hearts that wee doe not sinne rather then ouer our eyes that we doe not sleep Wee must not seeke to subdue it by popish fasting which is nothing else but like all other their deuotions a bodily exercise consisting in their superstitious abstinence from certaine meates contrary to the Word of God which calleth it a doctrine of Diuels and teacheth vs that all the creatures 1 Tim. 4. 1. 3. 1 of God are cleane if they be sanctified by the Word and Prayer and allowing the vse of all the daintiest fish and delicatest wines and fruits which pamper the flesh more then the moderate vse of ordinarie dyet But as occasion serueth we must vse totall abstinence when we would tame the flesh and humble our selues before God yet not like them resting in the deede done much lesse esteeming it satisfactorie and meritorious but onely vsing it as
§ 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 iâ— 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 oâ—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