nature of man as it is born in corruption polluted with originall sin And thus our Sauiour saith that that which is born of the flesh is flesh that is if Iohn 3. 6. the parents be defiled with sin then needs must the childrē be polluted with their corruption for a stinking fountaine cannot bring forth sweet waters and who as Iob saith can bring a cleane thing out of filthinesse And thus the Apostle Iob 14. 4. saith that they who are in the flesh that is remaine in that Rom. 8. 8. corrupt and sinfull condition in which they were borne cannot please God But in none of these senses are we to conceiue the flesh to be our enemie for neither may wee Timon-like be at enmitie with mankinde nor like mad men make warre and offer violence against our owne persons nor ought we with the Baalites and Papists to fight against our owne bodies neither is there any warre in the naturall man borne in corruption seeing he is wholly flesh and vnder Sathans gouernment who like the strong man whilest he keepeth the house possesseth all in peace sauing that now and then there is some ciuill dissension and small iarres betweene the will and conscience and one passion with another which are quickly taken vp as wee shall shew hereafter §. Sect. 3. Diuers significations of the word flesh taken for accidents and qualities But we are further to consider that the flesh is not onely thus substantially taken for things really and materially by themselues subsisting but also for accidents and qualities In which sense it is taken two wayes in the Scriptures First for that qualitie of corruption frailetie and infirmitie of the humane nature which is not sinne but rather the effect and punishment which attendeth and waiteth vpon it and in this sense it is said of the Israelites that he turned away his wrath from them because hee remembred that they were but 1. Cor. 15. 50. flesh and a winde that passeth away and commeth not againe Thus also it is said that flesh and bloud cannot inherite the Kingdome of God and what this flesh and bloud is hee expoundeth in the next words neither doth corruption in herit 2. Cor. 10. 2 3 4 corruption And thus the Apostle saith that though hee walked in the flesh yet he did not warre after the flesh not with weake and carnall but with strong and mighty weapons which were able to cast downe all that opposed against them and in this sense as I take it are wee to vnderstand the speech of our Sauiour to his Apostles The Spirit indeed is willing but the Flesh is weake And in this signification Mat. 26. 41. the flesh is not to be taken for a malicious enemie but rather a weake and feeble friend which is not to be opposed in hostile manner as it were with a sword and speare but rather to be strengthned with the cordials of comfort after that the corruption of sinne which is the cause thereof by the physicke of the Word is purged away §. Sect. 4. The flesh taken for the corruption of nature Secondly the flesh is taken for the whole corruption of nature or for that originall sinne whereby the whole nature of man with all the powers and faculties of his soule and body ate wholly defiled the image of God vtterly defaced and he quite disabled vnto all good and made prone vnto all manner of euill the which as it is the child and off-spring of our first parents sinne so is it the mother and nurse of all actuall transgressions and of all our rebellion against God and his will And this carnall corruption possesseth and ouer-spreadeth the whole man before regeneration defiling and disabling his body and soule with all the members parts and faculties of them raigning and ruling in him in his full strength as a King and soueraigne and making him obedient to the sinfull lusts thereof and after regeneration it still remaineth and dwelleth in him although wounded and weakned like a wicked enemie and false traitor rebelling against the Spirit and resisting the good motions thereof and though it be deposed from the regencie and expelled as it were out of the heart of the Kingdome yet like the cursed Cananites it still keepeth residence in the borders of the land and after it is beaten out of the Citie doth still dwell in the Suburbs whence it much molesteth the spirituall part and is to the regenerate man a snare to intangle him and a trap to catch him a scourge to his Ios 23. 13. sides and a thorne in his eyes sometime assaulting him by open violence and sometime indangering him by secret ambushments and hidden vnderminings In which sence the flesh is taken either for the whole nature of man as it commeth into the world corrupted and defiled with sinne seeing he is nothing but a masse of corruption and a sinke of all filthinesse till he be regenerate by the Spirit of God or else for that part of a Christian which remaineth still vnregenerate after his effectuall calling and sound conuersion vnto God In the former signification we are to vnderstand all those places where vnregenerate and wicked men are called flesh as where our Sauiour saith that that which is Ioh. 3. 6. Rom. 7. 5. borne of the flesh is flesh and the Apostle Paul that when we were in the flesh the motions of sinne which were by the Law did worke in our members to bring forth fruit vnto death and that they who are in the flesh cannot please God In the later Rom. 8. 8. we are to vnderstand it when it is applied vnto the faithfull who are but in part regenerate to signifie the reliques of naturall corruption and the vicious qualitie of sinne which still dwell and remaine in them vnmortified and vnsubdued So the Apostle complaineth that there was giuen him a pricke in the flesh that in his flesh dwelled 2. Cor. 12. 7. Rom. 7. 18. 25. no good thing and that in the flesh hee serued the Law of sinne And thus he would haue the incestuous person deliuered to Sathan for the destruction of the flesh that the spirit 1. Cor. 5. 5. that is the regenerate man might bee saued in the day of the Lord Iesus But most plainely and distinctly doth hee speake of it where he saith that the flesh lusteth against the spirit and the spirit against the flesh and that these are contrarie Gal. 5. 17. the one to the other bringing forth in the same man diuers and contrarie fruits as hee there at large describeth them §. Sect. 5. That the flesh in this discourse signifieth the part vnregenerate in a christian or the reliques of corruption remaining after sanctification Now in this last sense we are to take the word flesh in the following discourse vnderstanding thereby those reliques of corruption which after regeneration doe still remaine in vs the corrupt qualitie of sinne
to bee consumed with the fire of his displeasure Now what a fearefull condition is this to be at emnitie mortall opposition and in hostile tearmes against God himselfe For as the Apostle saith doe we prouoke God vnto anger Are 1 Cor. 10. 22. we stronger then he Can it be well with the earthen pitcher when it dasheth it selfe against the strong rorke Or can the seely Mouse escape destruction when he prouoketh and encountreth the fierce Lyon And how much more may they bee assured of vtter ruine and destruction who are at emnity with God himselfe who is not onely able to arme all the creatures against them but with a word of his mouth to cast them into hell § Sect 11. That the flesh is the cause of all our punishments Finally as the flesh is the cause of all sinne so also of all punishment and therefore because it were infinite to stand vpon the particular euils and mischiefes which this malicious enemy causes vnto vs looke how many plagues and punishments are inflicted vpon mankinde either in state or name soule or body and impute them all to the flesh as the fountaine of these bitter waters from which they spring and flowe And yet all these beeing put together are not comparable to those fearefull punishments which it causeth to carnall men in the life to come For it excludeth them out of Gods kingdome and cutteth off all hope of hauing any part in the heauenly inheritance For they that are in the flesh are vnregenerate and vnsanctified and without holinesse they can neuer see God and out of this heauenly citie are excluded dogges and sorcerers and whore mongers and Heb. 12. 14. murtherers and idolaters and whosoeuer loueth and maketh a lye And more plainely the Apostle hauing reckoned vp Apoc. 22. 15. the fruits of the flesh directly affirmeth that they who doe Gal. 5. 21. such things shall not inherite the kingdome of God And lastly the maliciousnesse of this wicked enemy and the sinfull lusts thereof herein appeareth in that nothing will satisfie them but our death and destruction For they are those mortall weapons which kill and murther vs and the edge and point of them is not onely directed against the body but against our soules which are much more precious And this argument the Apostle vseth to perswade vs to shun and auoide them Dearely beloued saith hee I beseech you as strangers and pilgrims abstaine from fleshly lusts which warre against the soule The end of which warre is not onely to get 1 Pet. 2. 11. the victory and to keepe vs in subiection but to cast all that are conquered into the prison of hell and to plunge them into euerlasting condemnation of body and soule So the Apostle saith that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13. fruit vnto death that to bee carnally minded is death and yet more plainly that if we liue after the flesh we shall die that he who soweth to the flesh shall of the flesh reape corruption whereby is meant eternall death and destruction as appeareth by the antithesis following but he that soweth to the spirit shall of the spirit reape life euerlasting And the Apostle Gal. 6. 8. Peter likewise telleth vs that the Lord reserueth the vniust vnto the day of iudgemen to be punished but chiefely them that 2 Pet. 2. 10. walke after the flesh in the lust of vncleannesse §. Sect. 12. That the malice of the flesh is the more dangerous because it is masked vnder the coulor of friendshippe Now this malitiousnes of the flesh is so much the more dangerous because it is masked disguised vnder the colour coueâ—ture of the nearest friendship for whilest in outward shewe it seemeth a nearer friend then a kinsman or dearest brother and like another selfe appeareth most carefull of aduancing our present and future good it doeth most malitiously vndermine our safetie and betraieth vs into the hands of our professed enemies neither can Sathan and the world be more ready to besiege and assault vs with the forces and troupes of their temptations then the flesh to yeelde vs into their handes by giuing free entrance to these assaylants Yea it doth not onely open the gates of our soules to let in these mortal enemies but being entred it ioineth with them assisteth these hellish forces with a strong army of carnall lustes and sighteth against our soules robbing and ransacking them of all spirituall graces and wounding them euen to the death with the wounds of sinne if they were not recured with the precious balsum of Christs blood So that we haue iust cause to complaine with our Sauior that it is not a stranger or professed enemy but a wicked Disciple and false Iudas that continually followeth vs waiting all opportunities whereby he may betray vs and that he who eateth bread with vs hath lift vp his heele against vs. And as Dauid complaineth of Achitophel It is not a professed foe that doeth vs this mischiefe but it is thou a man mine equall my guide and Iohn 13. 18. Psal 55. 13. 14. mine acquaintance our councellour and companion that walketh with vs to the house of God It is one who was borne and bred liueth and dyeth eateth drinketh sleepeth walketh and talketh with vs which notwithstanding watcheth all occasions of bringing vs to destruction for like tinder receiuing the sparkes of Sathans temptations it nourisheth and encreaseth them till at length our soules be inflamed with a world of wickednesse Whereby it appeareth that the flesh with the lustes thereof are enemies aboue all others most daungerous and pernitious for being secret traytors they are much more malicious then professed enemies malice and hatred being of such a nature that the more they are smothered and concealed the more they are inwardly increased and inraged They haue also the fittest opportunities to worke our ouerthrowe in that lying and liuing with vs they can easily take the best aduantages and then set vpon vs when as wee are most weake or secure and least prouided to make resistance Moreouer being secret traytors they are so much the more able to doe vs mischiefe because suspecting no hurt from them wee doe not arme our selues against them nor fortifie our soules against their assaults whereof it commeth to passe that wee are often ouercome and led captiue vnto sinne before we discouered the enemy or did discerne that we were encountred Finally they fight with vs not by marching against vs in the open field but out of secret ambushments when we feare no danger and so oftentimes put vs to flight before wee haue any time to recollect and marshall in order the forces of our minde or to make any head against their fury Now what can bee more dangerous then to haue alwayes in our company such a treacherous
and at the same time was willing to die that he might yeelde obedience to his fathers will and perfect the worke of our redemption and yet as one saith Vtrobique Christus neutrobique peccatum Christ in both but sinne in neither § Sect. 2. That this conflict is not in the vnregenerate Secondly this conflict is not at all in those who are vnregenerate and vnsanctified for in these one of the combatants which is the spirit is wanting they are wholy ruled by the flesh vnder their chiefe cōmander Sathan whose kingdom is not deuided in the carnall man but he quietly raigneth without any resistance and possesseth all in peace Neither is there in him any power of opposition for he is not onely sicke but starke dead in trespasses and sinnes and Eph. 2. 1. there is not any sparke of spirituall life and grace which is wholly from the spirit according to that of the Apostle to be carnally minded is death but to bee spiritually minded is 2. Cor. 4. 4. Eph. 2. 2. life and peace Sathans throne is set vp in them and hee raigneth not onely like a King but also like a God in the children of vnbeliefe hauing not onely their bodies and outward man but euen their hearts soules their wils and affections at his commaund so as they are neither able nor willing to make any resistance but yeeld vnto him chearful obedience The flesh as Sathans Vice-roy also ruleth in them and they willingly obey it in the lustes thereof It raigneth in their mortall bodies as the Apostle speaketh yea in the most excellent parts of their soules the minde Rom. 6. 12. and vnderstanding for their wisedome is earthly carnall Iam. 3. 15. and diuellish standing in direct emnitie against God being in the flesh they doe only mind the things of the flesh Rom. 8. 7 and therefore the Apostle ioyneth both these together as Eph. 2. 3. being all one fulfilling the desires of the flesh and of the minde And as they are wholly flesh so all their actions are fleshly Ioh. 3. 6. and carnall for as our Sauiour saith that which i◠borne of Rom. 7. 5. the flesh is flesh and as the Apostle telleth vs when wee were in the flesh the motions of sinnes which were by the lawe did Rom. 6 17. 19. worke in our members to bring forth fruite vnto death and being the seruants of sinne they yeelded their members as seruants to vncleannesse and to iniquitie vnto iniquitie And therefore in those who are meerely naturall and vnregenerate there can be no such conflict because they are onely flesh and no spirit neither can it rightly be saide as Augustine affirmeth August Contra Iulian pelagian l. 6. cap. 11. Tit. 7. Col. 1136. that the spirit of any man can lust against his flesh vnlesse the spirit of Christ doe dwell in him § Sect. 3. That the conflict that is in the regenerate that which is in the vnregenerate differ much and first in their grounds causes from which they arise Howbeit we are to knowe that there is euen in the carnall man another fight and skirmish which hauing some seeming shewe and similitude of the spirituall conflict is by worldly and ciuill men mistaken for it in which respect it wil not be amisse to distinguish them one from another First then they differ in their ground and cause from which they arise for whereas as hath beene shewed the spirituall conflict ariseth from the grace of regeneration and sanctification whereby the gifts and graces of Gods spirit being infused into all our powers and faculties doe make warre against our carnall corruptions and fleshly lusts the conflict which is in the vnregenerate ariseth from those reliques of Gods image defaced in vs opposing the image of Sathan and our sinnefull corruption For the minde retaineth some small sparkes of the light of nature and certaine common notions which receiue some litle strength and luster from the view and study in the booke of the creatures and yet a larger increase of illumination from the word of God which illighteneth the minde euen of a meere naturall man with speculatiue and litterall knowledge whereby hee is in some sortenabled to discerne betweene good and euill trueth and falsehood right and wrong With which light of the vnderstanding the conscience being directed it retaineth also a power to excuse vs when we doe well and to accuse condemne terrifie and torment vs when we doe euill So the Apostle saith that the Gentiles who had not the lawe did shewe the worke of the lawe Rom. 2 15. written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another The will likewise retaineth a kinde of freedome not onely about things materially euill but also such as are natural ciuill meerely morall though herein also it be very weake corrupt and defectiue And these reliques are common to all men and in some are much encreased and rise to a farre higher pitch and degree by the common guifts of the spirit and meere ciuill graces which in a farre greater measure are conferred vpon some men then vpon others But there being mingled in all these faculties a sea of corruption with some small droppes of those created reliques ioyned with a world of wickednesse in the inferiour and sensuall faculties of the soule and many of these carnal corruptions being in their speciall kindes contrary one to another although they generally agree in being all sinfull and euill from hence ariseth this warre and discord betweene them like vnto theeues and robbers who all agree together in robbing and spoyling of a true man but fall out among themselues when they come to deuide the prey Thus the vnderstanding by the light of nature or common grace discerning in particular actions what is good to be embraced and what is euil to be shunned informeth the conscience accordingly and leaueth it to it◠censure and determination either to approue vs for the doing of good forsaking of euil or to condemne vs for the doing of euill and neglecting of good Vpon which censure sometimes the will is excited and moued to embrace that which the conscience alloweth to refuse that which it condemneth sometime being transported by it owne sinnefull corruption and sometime ouerswayed with the violence of the inferiour will carnall appetite and vnruly passions it harkeneth vnto them and stoppeth the eares to reason and conscience For example the vnderstanding discerning that it is grounded on reason and equirie that we should serue God who created vs doeth continually preserue vs according to that of the Apostle For we are his Eph. 2. 10. workmāship created in Christ Iesus vnto good works which God hath before ordained that we should walke in them propoundeth this to the conscience that by the law of creation we are all bound to serue him the which
from it according to that of the Apostle Abstaine from all appearance of euill For being the 1 Thes 5. 2. 2. spawne of the olde wilie serpent it resembleth the father in subtiltie pressing first to get in the head and then easily gliding in with the whole body So Hierom. The diuell saith he is a slippery serpent and if we doe not keepe out his head that Hieron in Eccles 9. is his first suggestions it is not to be doubted but that hee will stealingly slide into the most secrete corners of the heart Hence it is that the Apostle Iude requireth that wee should bee so farre off from giuing entertainment to this enemy our sinfull Iud. 21. 23 corruption that we should not suffer his weedes abide ni our sight and so farre from louing the body of sin that we should hate the garmēts which are spotted with it For if we giue sin an inch it will take angell it knoweth better how not to beginne then hauing begunne to make ende and with more ease may we keepe it from entring into the outmost suburbs of our soules then hauing come thus farre to stay it from going on into the very hart of the Citie At the first perhaps it will seeme maidenly and modest and not come in before it haue knocked at the doore of our conscience but if we giue way to it and doe not shut it out with boult and barre it will quickly growe familiar and rush suddenly vpon vs without giuing vs any warning To this purpose one saith that a man though otherwise wicked before he hath committed sinne commeth more slowly to the Chrisost in mat 4. Hom. 6. T. 2 c 797. worke of wickednesse but when he hath done it he is afterwards more ready for euery sinnefull worke Herein like vnto a beast which though he be naturally sauadge yet if he be not prouoked will not easily set vpon a man but hauing once killed a man or beast and thereby gotten a tast of his blood he is now so fleshed that no sooner doth he see a man but without any delay he presently fleeth vpon him Let vs therefore take neede least wee tast of sinne for though we haue now no great stomacke to it yet as it fareth with vs in our corporall dyet so heere wee shall finde that one bit will drawe on another vntill at last we euen surfet of sinne and take more paines and griefe in getting it vp then euer wee tooke pleasure in swallowing it downe It is of the nature of sweete meates to our carnall appetite which deluding and bewitching vs whilest they please the pallet doe make vs to eate too much before wee euer thinke that wee haue enough and so become loathsomely bitter in the disgestion which were but too pleasant in the eating From which daunger if wee could be secure our best way were not to tast them for much more easie is it to abstaine altogether then hauing eaten a little to restraine our carnall appetite from eating more and a much surer course were it for our spirituall estate to haue no dealing with sinne then to breake of the bargaine when as wee haue receiued the least earnest Exhort one another daily saith the Apostle while it is called to day least any of you bee hardned through the deceipt fulnesse of Heb. 3. 13. sinne Implying that the flesh is a wily enemy which if it be not denied in the very first motions will more more grate vpon vs vntill by often actes it bring vs to a custome of sinning and allure vs to proceede from one degree to another till at last wee growe to a habite of wickednesse and haue our hearts so hardned and our consciences scared that we are now fit instruments for all impietie § Sect. 3 The longer we deferre the fight the more difficult and doubtfull we make the victorie If then we would get the victory ouer sinfull lustes let vs preuent them with our speede take them vnprouided and set vpon them before they are aware for so much the more difficult and doubtfull wee make the conquest by how much wee are more slacke and slowe in setting vpon our enemies If wee take them as we lye scattered and single out our fleshly lust by one and one as they appeare vnto vs we shall easily ouercome but if wee giue them time to muster their forces and to march against vs in huge multitudes like a well ordred army we shall neuer be able to withstand their power It is our best course here to vse Pharaoh his pollicie not fearing in this kinde the censure of tyranny and cruelty designing our fleshly lusts to bee drowned in the waters of repentance as soone as they are borne if we cannot hinder them from being conceiued for otherwise they will increase vpon vs and grow too strong for the natiue subiects of the spirituall kingdome If we would imitate wise warriours we must labour to keepe these mightie enemies from setting foote in our countrey or from shooting an arrowe or bullet into our Citie But if at vnawares they haue approached planted their ordinance and made a breach in our walles wee must either countermure against them or blowethem vp when they make their assault or stand in the breach and fight valiantly against them for more easily shall wee repell them and keepe them from entrance then expell them and driue them out when as they are entred with lesse paines and daunger shall wee keepe them out of the gates or breach of the wall then being entred from comming to the market-place and making themselues maisters of the whole Citie we must destroy sinne in the first corruption and choake and smother corruption in the heart as it were in the wombe not suffring it to receiue birth and breath in our words and actions that so that which bred it may also entombe it for if we suffer it to liue it will receiue growth and strength to our perdition seeing as the Apostle telleth Pro. 4. 23. vs When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death So that our sinfull lustes are a viperous brood which if wee let them liue after they are conceiued will eate out the belly in which they are bred They are of the cockatrices kinde which must be crushed in the shell seeing if wee spare them till Iam. 1. 15. they be hatched their very sight will be fatall vnto vs. At least wise if through our negligence they haue had their birth and being yet let vs not suffer them to come to their growth and strength least prouing too hard for vs we bee forced to giue them lodging because wee want power to thrust them out of doores And therefore let vs dash this Babilonish brood against the stones whilest yet being in their swath-clouts they are vnable to make resistance Let Caput serpentis obserua quod est caput serpentis prima peceau suggestio
ambushments and our friendes through their malice mustred against vs as though they were our enemies that so whileft we bend all our forces against them who oppose vs in this seeming hostilitie these may suddenly set vpon vs and assault vs at vnawares giuing vs deadly wounds when wee feare no danger For the plotting and contriuing of which stratagem they vse the vassals of Antichrist the cleargie of Rome as their chieftaines and especiall instruments who hiding our true enemy the corruption of nature which hath ouerspread all the powers and parts of our soules and bodies vnder the close couert of their cunning sophistrie doe in stead thereof offer to our view seeming foes of their owne fancying For by the flesh they would haue vs to vnderstand not the reliques of corruption which keepe their chiefe residence in the soule minde and will but the body it selfe and the flesh thereof and at most the inferiour bruite and sensitiue faculties of the soule and by the spirit they vnderstand the intellectuall faculties the minde reason and vnderstanding and so affirme this to be the fight betweene the flesh and the spirit when as the body and sensitiue parts doe rebell and stand in opposition against the vnderstanding reason and contrariwise when these striue to maintaine their regency by keeping them vnder and subduing them to their lawes and orders And although being sometime conuinced with the euidence of trueth they giue together with vs the same verduite affirming that not the body it selfe is meant by the flesh but the corruption of it that it is onely the instrument of the soule in wicked actions and the soule it selfe the chiefe cause of sinne and that the minde vnderstanding and reason are poysoned and tainted with naturall corruption yet by and by they are ready againe to make voyde their euidence and to reuerse this sentence and relapsing into their olde absurdity they either vnderstand grossely by the flesh the body alone or when they please to deale more liberally with vs they also grant that the Inferiour parts of the soule the animall and sensitiue faculties are thereby included and comprehended and so imagining that therefore our regeneration is in the Scriptures saide to be imperfect because howsoeuer the minde and vnderstanding are truely and perfectly regenerate yet the body remaineth in the state of corruption they here hence conclude that in the soule remaineth no part of this originall corruption but onely in the body All which doth euidently appeare not only by their grosse practise for if they did not imagine that the body were the chiefe cause of all sinne why doe they so miserably and superstitiously afflict it placing their mortification onely in a bodily exercise and corporall punishments and if they did not thinke that the soule and intellectuall faculties were pure and free from this corruption why doe they so much magnifie and extoll it ascribing all our fals and faylings either to the body alone or to the reaand mind only through the corruption and default therof §. Sect. 2. That the cheife Doctors of the Papists by flesh vnderstand the body But this also may appeare by their doctrine For not to produce many testimonies out of a multitude of Authours but onely to name two or three of the chiefe and most refined Thomas Aquinas himselfe howsoeuer sometime he agreeth with vs holding that the flesh is the a Aquin. in RoÌ„ 7. lect 4. corruption of nature and orginall sinne as appeareth in his readings vpon the Romanes yet in other places hee confoundeth the flesh b Aquin. in Eph 5. lect 9. and the body and maketh the body sinne and death and the naturall body to bee all one although in these places by body and flesh he vnderstandeth the vices and corruptions of them as he expoundeth himselfe in other c in Rom. 7. lect 4. et cap. 8. lect 2. places So likewise hee holdeth that by the spirit part regenerate or inerman we are to vnderstand the d ibidem minde and reason which as he saith is called the inner man because that is said to be man which is principall and chiefe in him And thus he opposeth the flesh and the heart or the minde and reason where speaking of the Apostles e in Rom. 7. lect 3. words I knowe that in me that is in my flesh there dwelleth no good thing he saith that this is not to be vnderstood of his reason for in me that is in my heart good dwelleth according to that Ephesians the 3. where the Apostle saith Eph. 3. 17. De perfect Amoris Dei Cap. 5. that Christ himself dwelleth in our harts by faith So also Lewis Granada a chiefe Doctor of their superstitious deuotion and mortification ioyning with the famous heathen Philosopher Mercurius Trismegistus inuâ—igheth against the body as though it alone were this corrupt flesh which is the author and fountaine of all our sinne and euill Vnlesse saith he O sonne thou hate thy body thou canst not loue thy selfe for it is impossible seriously to intend both vnto things mortall and diuine But first of all of necessitie thou must put of this garment which thou cariest about thee being the couering of ignorance the foundation of wickednesse the bond of corruption the darke vaile the liuing death the carcase of the senses the moouing sepulcher the household thiefe which hateth whilest it flattereth and enuieth whilest it hateth c. which speech of the heathen man he iudgeth so full of light and trueth that for it alone he well deserued the name of Mercurius Trismegistus the thrice great or excellent And in the same Chapter hauing demaunded how it can possibly be that any man can hate himselfe that is his owne body vnto which naturally he is so obliged in the bond of friendship that the Apostle saith No man yet euer hated his owne flesh but nourisheth and cherisheth it answereth that this is an argument properly of Eph. 5. flesh and blood and that Gods spirit and grace aske rather and with better reason how it can possible be that they should not hate it For wheras the most pernitious enemies vnto man are hell the diuel the world the flesh and sinne this last is the greatest but the next vnto it is our flesh which is the mother and seede of all sinne Thus also Bellarmine although in many places he speaketh as much for vs De paeniten lib 4. ca. 6. Tom. 3. in this question as we would haue him yet hee commendeth whipping and tormenting of the body as a worke satisfactory tending to the mortifying of the flesh alleadging for it these absurde and ridiculous reasons first the Apostles example who saith that he did chastise his body for so the vulgar lattine readeth it that so hee might bring it into subiection Whereby body he grossely vnderstandeth the very body of the Apostle whereas it heere rather signifieth the body of sinne and corruption which else where he
spirit saith he seruing the flesh is not vnfitly called fleshly so the flesh seruing August de ciuit dei lib. 13. c. 20. the spirit is fitly called spirituall not because it is turned into spirit but because by an admirable facilitie and readinesse to obey it is subiected to the gouernment and rule of the spirit §. Sect. 4 The second Obiection grounded â—n 1. Cor. 9. 27. The second reason obiected is grounded vpon the Apostles words 1. Cor. 9. 27. But I keepe vnder or as the vulgar Latine hath it chastise my body least by any meanes when I my selfe haue preached to others I my selfe should bee a cast-away Where the Apostle maketh the body as they thinke 1 Cor. 9. 27. the enemy against which he fighteth and the chiefe obiect of mortification To which I answere first that we doe not deny but that the body is corrupted as well as the soule Rom. 7. 23. and that sin holdeth part of his residence euen in our earthly members in which regard this naturall corruption is to be subdued euen in the body by those exercises of mortification which the Scriptures haue prescribed as fastings watchings laborious exercises in the duties of Christianitie and of our spirituall callings And to this hee exhorteth vs. Col. 3. 5. Mortifie therefore your members which are vpon Col. 3. 5. the earth whereby he meaneth those sinnes which dwell in our earthly members to wit fornication vncleannesse inordinate affection euill concupiscence as hee expoundeth himselfe in the next words But all this doth not exempt the soule from being the seate also of naturall corruption yea euen the chiefe palace where sinne dwelleth Secondly I answere that by body in this place is not meant the substance Rom. 7. 14. of the flesh but the whole corrupt man or part vnregenerate both soule and body In which sense the Apostle elsewhere calleth himselfe carnall extending this fleshly corruption to his whole person euen as by members wee are to vnderstand those speciall sinnes which dwel in the members as the Apostle in that place of the Collosians explaineth it And this he calleth this a Rom. 7. 23. 24. body of sinne the law of sin which was in his members and the body of death and saith that the old man is b Rom. 6. 6. crucified with Christ that the body of sinne might be destroyed and that in Christ we are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh And finally that if Christ bee in vs c Col. 2. 11. 6. namely by his spirit the body is dead because of sinne but the spirit is life because of righteousnesse where by death of the body we are to vnderstand the mortification of the flesh in respect of sinne as appeareth by the Antithesis whereby d Rom. 8. 10. wee are to vnderstand the quickening of the inner man to newnesse and holinesse of life § Sect. 5. The third obiection grounded â—n the apâ—st wordes Rom. 12. 6. Thirdly they obiect the words of the Apostle Rom. 12. 6. Let not sinne raigne in your mortall body from whence they conclude that the seate of sinne is in the body and not in the soule and reason To which the answere is easie namely that by the name of body here we are not simply to vnderstand the body alone but by a Synechdoche of the part for the whole the person of man consisting of soule and body And this is vsuall in the Scriptures by one part to signifie the whole person and as by the body to include the soule so in other places by the soule to include the bodie As the soule that sinneth shall die and all the soules that came with Iacob into Egypt which came out of his loynes were Ezech. 18. 4. Gen. 46. 26. threescore and sixe And thus Ambrose expoundeth this place The Apostle saith he calling it mortall body vnderstandeth Mortale ergo corpus diceâ—s totum homiâ—eÌ„ significauit Ambro â—n huâ—c locum the whole man because they who obey sinne are called mortall For the soule saith he that sinneth shall die that is the whole man for none shall bee iudged without their bodies And that the Apostle by naming the body did not exclude the soule it appeareth in the next words that you should obey it in the lusts thereof whereby he sheweth that sinne is not onely in the body but first and principally in the powers and faculties of the soule 〈…〉 Fourthly it is obiected that the chiefe poyson of corruption is in the sensitiue and inferiour faculties seeing experience teacheth vs that the minde reason and vnderstanding is infected by them and so blinded and mis 〈…〉 sion and carnall concupiscence that men giue t 〈…〉 ouer to all sensualitie and become like vnto 〈…〉 which I answere that indeede the poyson of 〈…〉 ceedingly taynted the concupiscence appetite affections and all the sensitiue faculties and that they beeing infected doe infuse their poyson into the superiour faculties and like filthy sinkes of sinne doe send vp noysome sents into the vpper parts the minde and reason for the obiects moue the senses and the sense the will and vnderstanding and it is true that in this little common wealth of man the lusts and passions like rebels rise against reason their king and soueraigne Finally wee deny not but that the minde is drawne to thinke on that euill which the heart affecteth and is corrupted by giuing way to these sinfull lusts and by plotting deuising the meanes whereby they may be satisfied but yet all this proueth not that the fountaine of corruption is in the body and sensitiue parts for the poyson is first sent from the minde to the heart which being infected and corrupted returnes it backe againe to the minde euen as the liuer sendeth grosse blacke blood to the spleen which regurgitating and ouerflowing sends it backe againe to the liuer and so the fountaine of blood being corrupted it corrupteth the whole body Neither doeth this intestine rebellion arise first from the inferiour and subiect parts but from the sinfull corruption of their superiours whereby they are misgouerned either through loose negligence or desperate malitiousnesse for why doeth the heart affect that which is euill but because the minde esteemeth it the iudgement approueth it the will chooseth it if not simply yet as it is bayted with some worldly profit preferment or voluptuous pleasure But it may be further vrged that there are many who haue great knowledge and deepe iudgements that notwithstanding are much corrupted in their hearts passions and affections To which I answere that though they haue some knowledge yet not sauing knowledge and though they haue great illumination yet no spirituall wisedome and prudence to apply this light after an holy maner to particular actions For this christian prudence in doing any thing first propoundeth the end of the action which moueth vs to
and vntill he apply the vertue of this victory vnto vs and by his powerful spirit which is infinitely stronger then all men and Angels doe vanquish this mighty tyrant giue him a deadly wound of which he continually languisheth and deposing him from his regency doe set vp in our hearts the gracious and glorious kingdome of our blessed Sauiour So that we may conclude this In Iohan. lib. 3. cap. 34. point with the saying of Cyrill The voluptuous lustes of the flesh without doubt are of mightie power by which the mindes of men are wholly diuerted from all honestie and goodnesse § Sect. 2 Of the strength of the flesh being considered in it selfe But least those who are regenerate should contemne this enemy as being weake and impotent because it is in part mortified the strength thereof abated by vertue of Gods spirit dwelling in them let vs in the next place know that though it bee not in them so puissant and powerfull as in those who remaine in their naturall corruption yet it is exceeding strong and mighty whether wee consider it simply in it selfe as it worketh and rebelleth in those who are sanctified or compare it with the spirituall and regenerate part The former is notably set downe by the Apostle in his owne person in the seauenth chapter of the Epistle to the Romanes where he sheweth that this corrupt and sinfull flesh is so farre off from any conformity to the lawe that taking occasion by the commaundement it wrought in him all maner of concupiscence and so abused the lawe which was purposely giuen to restraine him from sinne and to subdue and mortifie his corruptions as a meanes to giue strength life and vigour vnto it Whereby the lawe which was ordained to life became to be vnto death Further shewing vers 8. the power of his fleshly corruption he saith that it tooke occasion by the commaundement to deceiue and slay him working vers 9. death vnto him by that which is good that it ouercame him vers 10. and like a slaue sold him vnder sinne that it made him to doe that which he allowed not to omit the good which he affected and vers 11. commit the euill which he hated that though he were delighted vers 12. in the lawe of God and desired to obey it yet euill was present with bim That though he constantly resolued to serue vers 13. God yet the flesh like a strong rebell making warre against vers 14. him did often foyle and ouercome him and carried him into captiuitie to the lawe of sinne Yea of such force and might did this holy Apostle find the flesh in him that it forced him to crye out wretched man that I am who shall deliuer mee from the body of this death So else where he telleth vs that Gal. 5. 17. the flesh is not so subdued but that it continually maketh warre against the part regenerate and standeth in such strong opposition against it that the godly cannot doe the good they would With whom the Apostle Peter agreeing telleth 1 Pet. 2. 11. vs that the fleshly lustes doe fight against our soules Finally as it hindreth vs often times from yeelding any obedience to the law and enforceth vs to transgresse it so when we doe performe any duties which it requireth it so defileth and staineth them that we haue iust cause to acknowledge with the Prophet that our best righteousnesse is but like a polluted Esa 64. 6. cloath Now this strength of the flesh vnlesse it be wounded subdued and kept vnder by Gods spirit is alwayes in it full vigour yea in daily growth notwithstanding all naturall meanes which can be vsed For the decay of nature it selfe doeth not make it decay but euen in sicknesse it retaineth health and vigour and when through olde age the body is weake and decrepite it continueth firme and strong § Sect 3. That the flesh it mightie being considered comparatiuely with the spirit So also if wee compare it with the spirituall part the flesh is much greater and stronger and therefore would easily ouercome it and quench al Gods graces in vs if God should leaue vs to our selues to be supported and defended by the strength which we haue receiued and not continually send vs new supplies and vphold vs with the power of his owne spirit For the Apostle telleth vs that in this life we haue receiued but first fruits of the spirit which is but an handfull Rom. 8. 23. in comparison of the haruest the whole croppe of grace being reserued till we shall receiue with it the fullnes of glory And in regard that the flesh in quantiiy did so much exceede the spirit he sticketh not to say that the Corinthyans though sanctified in Christ Iesus and called to be saints were carnall and but babes in Christ yea hauing himselfe 1 Cor. 1. 2. chap. 1. 2. receiued such a great measure of grace he notwithstanding in the sight and sence of his great corruption acknowlegeth Rom. 7. 14. that he was carnall and sould vnder sinne Hereof it is that Diuines compare the flesh to the great gyant Goliah and the spirit to little Dauid and not vnfitly for as Dauid was farre vnequall to the mightie Gyant and therefore preuayled not against him by his owne strength but by the power of God assisting him in whose name he came against him so by the same meanes only the spirit getteth victorie ouer the flesh God giuing it strength to ouercome because it fighteth his owne battayles §. Sect. 4. Of the multitude of â—â— fleshly lust Finally vnto the strength of our enemie we may adde their multitude for though they be one in name to note that they are all of the like sinfull nature and as one combined in malice to worke our destruction so are they many in number euen whole legions of vnlawfull lusts which continually multiply themselues by begetting a new offspring after the ould are killed and subdued Wherof it is that the apostle Peter willeth vs to abstaine from fleshly lusts which fight against the soule speaking plurally of them as being many euen a whole army which maketh warre against vs. § Sect. 5. That the power of our enemies 〈…〉 vs tâ— shake of all securitie The consideration wherof should moue vs to shake of all securitie arising from contempt of our enemies and seeing they are so mightie in strength and many in number let vs vse so much the more care dilligence and vigilance to defend our selues against their furie buckling vnto our selues the whole armour of God and vsing all meanes both for the vveakning of our enemies and the nourishing and strengthening of Gods graces in vs. Especially let vs call vpon God the Lord of boasts desiring him by our feruent prayers that he vvill by his spirit abate the power of the flesh the sinfull lusts thereof and re inforce and strengthen the armie of
his spirituall graces in vs by sending to them daily new â—iâ—es and â—â—esh supplyes that so in the end wee may obtaine the victorie § Sect 6. That the might of our enemies 〈…〉 discourage 〈…〉 couragious Neither should the power of these spirituall enemies daunt and discourage vs anâ— so make vs cowardly to she or yeeld our selues as slaues vnto them because being so much too strong for vs there is no hope of with standing their fury or obtaining victory But let vs still remember that we fight the Lords battailes and therefore he being on our side we are sure if we wil but fight to obtaine the victory in the end Let vs remember that our Graund Captaine IESVS CHRIST hath by his death ouercome sinne and led it captiue vpon his crosse triumphing gloriously ouer it together with the rest of our spirituall enemies so as none of them shall bee able to hurt vs. With which meditation the Apostle comforted and incouraged himselfe in his tedious conflict with the flesh for hauing pitifully complained and cryed out Wretched man that I am who shall deliuer me from the body of this death He presently 2 Sam. 2â— 9. addeth I thanke God through Iesus Christ our Lord By whom alone hee had obtained strength whereby hee was able to stand in the fight and was assured in the end to get the victory Yea let vs call to minde that hee by his spirit hath applyed vnto vs the vertue â—f his death whereby he hath giuen vnto our flesh such a deadly wound that it shall neuer recouer oâ— it but languish in a continuall consumption vntill by our death it be fully abolished And therefore when wee like weake and white-liuered souldiers are tyred in the fight let vs flye to the standerd and fight vnder the shield of Christ our Sauiour vvho is our true Eleazar the comfort of God and so mighty and omnipotent that hee is able to vanquish and ouercome all our enemies alone onely he would haue vs to fight with him in the battaile that so we might also accompany him in his glorious triumph Let vs remember that though our spirituall part be but the first fruits yet it is an earnest of the whole haruest though it be but small in quantitie yet it is full of vertue and vigour the God of life giuing life vnto it and like a little quintescence which is stronger in operation by that vertue which it receiueth from the fire of Gods Spirit then a great quantitie of common waters Whereas contrariwise the flesh though it be much greater and stronger yet being deputed to mortification and hauing receiued a fatall blowe of vvhich it daily languisheth and decayeth it is a gyant indeede in strength and bignesse but yet such an one as being in a deadly consumption pinâ—th away by little and little till it be vvholly abolished And on the other side the spirit as a child in age statute yet is in a continuall growth vntill it come to mans estate and a perfect age in Iesus Christ CHAP. X. Of the Policie of the Flesh and that it is more dangerous and pernicious then it power and strength § Sect 1. 〈…〉 IT now remaineth in the next place hauing seene the power of the Flesh that wee also consider of the policie of this enemy The vvhich as it is great in it selfe so also most dangerous and pernicious vnto vs. For howsoeuer the strength of the flesh be very great yet the policy thereof doth farre exceede it for being not a possessed enemy but a secret traytor it is more exercised in cunning vndermining of our safety with subtle sleights and pollitique stratagems then in assaulting vs after an open and hostile manner with strength and violence Hence it is that the Lord telleth vs by the Prophet that the heart whereby he vnderstandeth the soule of man or that part of the soule which remaineth vnregenerate is deceitfull aboue all things and so desperately wicked in this depth of fraude that none can Ier. 17. 10. know it but the Lord who is omniscient and knoweth all things For howsoeuer Sathan the old Serpent in respect of his naturall abilities and long experience may be more cunning and politique in himselfe yet his deceit is not so great in abusing and wronging vs as is the deceipt of our owne flesh For this being a part of our selues yea of euery power facultie and member of our soules and bodies it is of the priuy counsell of all our thoughts and knowing our most hidden imaginations and secret intentions it can take aduantage of them to worke our owne ouerthrow where as Sathan being ignorant of them cannot by all his craft and subtiltie so much endamage vs. And in this respect Sathan cannot deceiue vs vnlesse our owne flesh assisting him doe first deceiue vs whereof it is that our Sauiour being pure from all fleshly corruption and most free from this carnall guile could not possibly be deceiued vvith Sathans pollicies and most subtle stratagems Whereas on the other side our owne flesh can easily abuse and cozen vs though it haue no helpe at all from the arch-enemy of our saluation And hereof it is that the flesh in the Scriptures is called the old man to note vnto vs that as men in this age grow by their long experience very pollitique and vnlesse they be sanctified with Gods grace and holy Spirit very subtill craftie and full of fraude so the flesh exceedeth and aboundeth in fraude and treacherie § Sect. 2. Of the strength of the flesh being considered in it selfe Rom. 8. 7. Now this fraude and policy of the flesh as it is most malicious in it selfe so it is most pernicious vnto vs. The former appeareth in that it taketh part with sathan the wicked one against God himselfe the chiefe goodnes for so the Apostle telleth vs that the wisedome of the flesh is emnitie against God And that this policy is most pernicious vnto vs it is manifest first because it often preuaileth and much deceiueth vs as the Apostle out of his owne experience complaineth Rom. 7. 11. Sinne taking occasion by the commandement deceiued me In which regard that may iustly be Rom. 7. 11. said vnto vs vvhich the Prophet speaketh in another case Trust ye not in a friend put ye not confidence in a guide keepe the doores of thy mouth from her that lyeth in thy bosome For so often and commonly are we hereby deceiued and abused that wee haue iust cause to subscribe to the wise mans saying He that trusteth in his owne heart is a foole Secondly the perniciousnesse of this policy vnto vs hereby appeareth Pro. 28. 26. in that it tendeth vnto no lesse hurt then our death and vtter destruction for so the Apostle telleth vs that the wisedome Rom. 8. 6. of the flesh is death and therefore he ioyneth these two together that sinne or his sinfull corruption deceiued slew Rom. 7. 11. him because
by the sanctifying grace of Gods holy spirit that our hearts so farre forth as they are vnregenerate are a sincke of sinne and a sea and gulfe of wickednesse wherein the diuell câ—sting the spawne of his temptations begetteth vgly monsters of all sorts both small and great And that as our bodies when they are at the purest haue in them sufficient matter for all maner of diseases so our soules being much more corrupted are aptly disposed to any sinne Secondly knowing and remembring that through this corruption we are prone to all sinne let this humble vs in the sight of our frailtie and weakenesse and cause vs with more earnestnesse to craue Gods assistance and denying our selues to rest on his strength which alone is able to preserue vs from falling Thirdly let this moue vs to shake off all carnall securitie and presumption of our owne graces and to keepe continually a narrow watch ouer our hearts that we be not at vnawares ouertaken through the deceitfulnesse of sinne Let it make vs to worke out our saluation with feare and trembling as the Apostle exhorteth and whilest we thinke we stand take heede of falling Phil. 2. 12. 1 Cor. 10. 12. Let vs be perswaded hereby to labour and endeauour daily to purge our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God Finally let 2 Cor. 7. 1. vs remember that the man is blessed that feareth alwayes But as for those who harden their hearts through securitie and Pro. 28. 12. presumption they are of all others most ready to fall into all euill and mischiefe § Sect. 5. The fift policie iâ— to perswade vs that we may safely vse the meanes and occasions of sinne A fifth pollicy which the flesh vseth to draw vs vnto sinne is to perswade vs that we may safely vse the meanes and occasions of sinne and yet be preserued from the sinne it selfe And thus Lot was allured to drinke excessiuely neuer suspecting his falling into that brutish drunkennesse and much lesse that abhominable incest with his owne daughters Thus Dauid securely liued in idlenesse and wantonnesse neuer thinking that these would bee the meanes to bring him to whoredome Thus Salomon gaue his strength vnto woemen and defiled himselfe with vnlawfull lustes neuer imagining that this corporall whoredome would bee the occasion and meanes to make him commit also spirituall whoredome with Idols and strange Gods Thus Iehosaphat lincked himselfe with wicked Ahab by marrying his daughter and yet supposed that he should no way bee tainted with his impieties and Peter presumed that hee should be constant in his loue to his maister and the profession of the trueth and yet consorteth himselfe with the high Priests seruants And thus in our times many thinke that they may be safely present at the Masse and idolatrous seruice yea themselues haue about them many meanes and occasions of idolatry and yet not fall into the sinne it selfe many think they may ordinarily sweare and yet neuer commit the sinne of periury that they may nourish couetousnesse and yet neuer commit theft fraude oppression or any vniustice that they may drinke pamper the belly and vse all maner of wanton dalliance and yet be farre enough off from fornication and adultery Now that wee may not be abused with this deceipt let vs consider that where the Lord forbiddeth any sinne there he also forbiddeth the occasions and meanes therof because those who doe not carefully auoide these they cannot possibly escape the other That they who goe in the way wil though the neuer thinke of it come thereby to the towne or place to which it leadeth That if wee alwayes walke vpon the yce or slipperie places we shall euer be in daunger of falling and often fall though we be neuer so weary and therefore the Psalmist pronounceth him blessed who hath not walked in the way of sinners That as they who vse surfetting and drunkennesse yea drinke daungerous poysons cannot looke to enioy Psal 1. 1. their health because they vse the meanes which bring men ordinarily to sicknesse and death so they who vse the meanes of falling into sinne which is the sicknesse of their soules cannot looke to enioy the life of grace but will quickly fall into spirituall diseases which in the ende will bring them to vtter destruction Finally that they who vse the meanes and occasions of euill doe desperately runne into temptations presume of their owne strength and so are Eccle. 3. 26. giuen ouer of God and being abandoned of his assistance must needes fall and come to ruine for he that loueth danger shall perish therein § Sect 6. The sixt policie iâ— to draw vs by degres to commit hainous sins Sixtly the flesh oftentimes deceiueth vs by drawing and intycing vs by degrees to the committing of those sins which are most great and haynous as first to looke and cast wanton glaunces then to lust then to consent to the committing of the fact then to plot and deuise of the meanes how it may be effected then to the acte it selfe and lastly to the often reiterating of the same sinne Thus first it defileth the heart with couetousnesse then causeth it to bee discontented with our state and portion then to couet other mens goods and finally to deuise and put in practise the meanes whereby they may bee gotten from them as fraude deceipt extorsion oppression and such like vnlawfull courses And thus it draweth vs into all kindes of wickednesse by alluring vs to keepe company with those that loue and liue in it then for carnal and by-respects to wincke at and tollerate their sinnes whose persons we affect then to thinke them light and veniall then for company sake to commit them least wee should be thought more precise and scrupulous then the rest of our consorts and finally to defend our wickednesse yea to boast and bragge of it as though it were some vertuous action and much for our credit to liue in it And thus it bringeth vs to the highest step of the ladder of wickednesse vnto which it could neuer haue mounted vs vnlesse it had caried vs by these degrees and maketh vs embrace the most haynous sinnes as it were our choysest friends which before wee tooke for our greatest enemies and therefore hated and auoided them by bringing vs first acquainted with all the allies friends and attendants which waite vpon them For the preuenting of which deceit our best course is to keepe a narrow watch ouer our selues that we be not thus ouertaken specially ouer our owne hearts that we may withstand the first motions vnto sinne and euen crush it in the shell that it may neuer come to hatched Secondly to take notice of our least sinnes that wee may not securely liue in them but hauing fallen may recouer our selues by vnfained repentance And lastly that seeing our selues are too too retchlesse and secure we doe often and vnfainedly desire the Lord
of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
dangerous as those in bred enemies which we nourish in our owne bosomes who like secret traitors disarme vs of our chiefe weapons and munition when as we are assaulted with those professed enemies and lay vs open and naked to be spoiled by their inuasions and wounded by their blowes For so were we in our creation through Gods infinite goodnes furnished with such impenetrable Armour of innocencie and righteousnesse that Sathan with all his hellish armie could not hurt vs and therefore not being able to preuaile by force and violence hee entertained with our first parentâ— a treacherous parley wherein he perswaded them to put of their armes and to entertaine into their soules a troupe of his tentations which were no sooner entred but presently they vanquished all their forces ransackt their soules of all spirituall graces and brought them into â— miserable subiection through his hellish tyrannie And that he might the better keepe them in perpetuall obedience hee did not onely kill and spoile the naturall inhabitants Gods sauing graces but placed euen in the chiefe Castle of their soules a strong garrison of carnall corruptions and fleshly lusts which should reserue this like a conquered citie for his owne vse and as it were open the gates vnto him and his tentations when as he pleased to make an entrance §. Sect. 4. That Sathan and the world could not hurt vs were they not ayded by our owne flesh And this was the fountaine of all our miserie and the chiefe cause and meanes of Sathans tyrannous soueraigntie and of our base thraldome and slauerie yea this is the cause why he still preuaileth and holdeth vs captiue to doe his will For those forraigne forces led vnder the conduct of Sathan and the world could neuer vanquish vs vnlesse the flesh and the lusts thereof did betray vs into their hands their wisedome could not circumuent vs vnlesse these secret traytors gaue them continuall intelligence of all aduantages their malice and power could not hurt vs if they had not a strong partie to assist them in our owne bosomes who by their mâ—â—â—nous sedition and ciuill warres weaken vs and strengthen them neither could they euer conquer vs if these intestine rebels did not open the gates and let in the troupes of their tentations And therefore as I haue indeauoured to arme and strengthen the weake Christian against the forces of those forraigne enemies so it now remaineth that I should adde to the former this last part of the Christian warfare describing this conflict betweene the flesh and the spirit and teaching the Christian with what aydes and supplies he must support his weakenesse in these dangerous encounters how hee must keepe vnder these wicked traitors and so carry himselfe and menadge his weapons as that he may be assured to obtaine the victorie CHAP. II. Of the flesh and the diuers significations of it and what we are to vnderstand by it in the following discourse §. Sect. 1. That there is in a christian this fight betweene the flesh and spirit WHere first we will speake of the enemies which fight one against another in this Warfare and then of their conflict In the former wee will consider first what these enemies are and then how dangerous and pernicious vnto vs if they be not subdued kept in subiection to them which fight on our side against them The enemies which thus fight with one another are the Flesh and the Spirit with an innumerable armie of their motions and lusts Both which with all their forces dwell in euery true Christian making mutuall opposition the one nilling what the other willeth and hindring and destroying that which the other furthereth and aduanceth This plainely appeareth by the Scriptures which both discouer this hostile dissension and contrarie faction in the same man and the opposition and conflict which ariseth from their emnitie and cohabitation their natural diuision and locall vnion So the Apostle speaketh plainely of this conflict in all Christians Gal. 5. 17. Ioh. 3. 6. Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie one to another and particularly in himselfe where he thus complaineth But I see another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 25. law in my members rebelling or warring against the law of my minde and bringing me into captiuitie to the law of sinne which is in my members And againe I my selfe in my minde serue the law of God but with my flesh the law of sinne And hence it is that the Apostle Peter exhorteth vs to fight valiantly against these lusts because they doe continually make warre against vs. Dearely beloued saith he I beseech you as strangers and pilgrims abstaine from fleshly lusts which 1. Pet. 2. 11. fight against the soule 1. Pet. 2. 11. §. Sect. 2. The divers significations of the word flesh taken for things materially subsisting Now that we may like Christs faithfull souldiers after a lawfull and laudable manner thus fight against them wee must in the first place labour to know what they are least we mistake our enemies for our friends to which end we are to vnderstand that the flesh is diuersly taken in the scriptures As to omit many acceptations of it which are farre off and nothing pertinent to our present purpose sometime it is taken for all mankinde In which sense it is said that all a Gen. 6. 12. flesh had corrupted his way vpon the earth that is all mankinde that all flesh is b Esa 40. 6. grasse that is all mankinde is fraile and momentany and that God would c Ioel 2. 28. poure out his spirit vpon all flesh that is vpon men of all sorts and conditions Sometimes it is taken for the whole man d 1. Pet. 3. 18. consisting of soule and body And thus our Sauiour Christ is said to haue beene put to death concerning the flesh that is his humane nature his body being seuered from his soule and his soule in his present sense and feeling from his God when as vpon the crosse hee bore his wrath for our sinnes and the Psalmist hauing said that he would not feare Psal 56. 4. what flesh could doe vnto him Psal 56. 4. expoundeth himselfe in the eleuenth verse In God saith he haue I put my trust I will not be affraide what man can doe vnto me Sometimes it is taken for the body of man alone consisting of many members And so the Apostle exhorteth vs to cleanse 2. Cor. 7. 1. our selues from all filthinesse of the flesh and of the spirit that is body and soule and the Psalmist saith that the enemies Psal 79. 2. of the Church had cruelly giuen the flesh of Gods Saints to the beasts of the earth that is the dead bodies of Gods seruants which also as he saith in the same place were giuen to be meate to the fowles of the heauen Sometime this word flesh signifieth the whole
adhering to all the parts and faculties of our soules and bodies vnmortified and vncrucified or that part of a Christian which is vnregenerate and continually fighteth and striueth against the spirit And this is the malicions enemie that assisteth Sathan and the world to worke our vtter ouerthrow vnto which the Scriptures haue giuen many names whereby the nature and qualities there of are implyed that we may the better know it and arme our selues to fight against it For it is called the a Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man not onely because in age and antiquitie it almost matcheth humane nature but rather to imply vnto vs that like those who by reason of their old age haue had much experience it is very subtle and politique and so full of sleights and stratagems that if wee be not exceeding wary and watchfull it will easily circumuent vs. It is called also the b 1. Cor. 2. 14. naturall man because this corruption ouerspreadeth the whole nature of all men who are vnregenerate for howsoeuer in the first creation we were good free from sinne yet after the fall of our first parents wee were so degenerate and infected in our natures with the poison of their corruption that it is as naturall familiar and easie to sin and offend God as for a man to eate drink and sleepe for a fish to swim a bird to flie or for a stone to descend downwards It is called the old Adam to leade vs vnto the fountaine from which it sprung that is not God who made all things good but our first parents who as they lost the image of God by their fall and were wholly corrupted in their owne natures so they deriued their corruption vnto all their posteritie and hauing first defiled themselues with this spirituall Leprosie did also infect therewith all that numerous of-spring which descended of them It is called the c 2. Cor. 9. 17. Rom. 8. 10. body because this corruption dwelleth in the bodie and exerciseth it selfe in it by it as by it instrument in the committing and perpetrating of all the workes of darknes and that we may the more clearely discerne what body the Apostle meaneth he calleth it the d Rom. 6. 6. body of sinne and the e Col. 2. 11. body of the sinnes of the flesh because the flesh by the bodie committeth all manner of sinne and wickednesse It is called the body of death because it is the cause of death and f Rom. 7. 24. condemnation in which sense Elizaus his Disciples said that death was in the pot that is deadly poysonous hearbs which would cause them to dye who had tasted of them It is called also g Rom. 7. 8. 11 sinne not onely because it selfe is sinne but also the roote and fountaine of all other wickednesse and the h Rom. 7. 17. sinne that dwelleth in vs because like the strong man it keepeth sure possession till a stronger commeth and dispossesseth it euen the Spirit of God dwelling in vs. It is called i Iam. 1. 13. 14. euill concupiscence because it filleth vs with sinfull lusts and maketh vs to to stand in opposition against the will of God desiring and willing that which he nilleth and condemneth It is called k Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which encloseth or besetteth vs about because this hellish Captaine with a whole armie of sinfull lusts enuiron vs on euery side so as wee cannot possibly of our selues escape out of their ambushments Finally it is called the law of sinne the l Rom. 7. 23. law of the members and the m Rom 8. 2. law of death because it is the rule of all the naturall mans actions guiding him into all wickednesse the commander of all his parts and members vnto whose iniunctions they doe like subiects yeeld free and willing obedience the which their seruice and subiection is in the end rewarded with euerlasting death of bodie and soule CHAP. III. What wee are to vnderstand by the Spirit in this discourse §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures AND thus wee haue shewed what the flesh is which is one of the champions in this spirituall combate now wee are to consider of the other which is the Spirit and that wee may the more distinctly know what it is wee must vnderstand that the word Spirit is diuersly taken in the Scriptures and to omit many acceptations which are altogether impertinent to our present purpose we may obserue that it is sometimes taken generally for all spirituall and incorporeall substances and sometimes more specially for some one of them And thus it sometime signifieth the whole a Ioh. 4. 24. deitie and sometime euery one of the persons the Father the b Ioh. 6. 63. Sonne in respect of his diuine nature and the c 1. Ioh. 5. 6. 7. holy Ghost who hath this name of spirit after a vsuall and peculiar manner giuen vnto him But howsoeuer God and euery of these holy and diuine persons doe fight in vs and for vs against the flesh seeing it is their grace that supporteth vs and their strength whereby wee ouercome yet we are not to vnderstand by spirit in the following discourse this diuine nature who being omnipotent none is able to resist Sometime it signifieth the d Eccles 12. 7. Act. 7. 59. 2. Cor. 7. 1. soule of man euen as the flesh is taken for the bodie but these are not opposites and enemies but deare friends who so entirely loue that they feare nothing more then to be separated and to part company Sometime it signifieth that chiefe and excellent facultie of the soule called e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. reason and vnderstanding but neither can it here be taken in this sense because this spirit it selfe is corrupt and sinfull and this naturall reason and wisedome is enmitie against God and against this spirit whereof we speake which opposeth and fighteth against it as against his chiefest enemie Sometime it is taken for the vigour and efficacie of the vnderstanding and reason it selfe as where the Apostle exhorteth the Ephesians to be renued in the spirit of their minde Sometime by spirit we vnderstand the f Luke 1. 15. Gal. 3. 2. Act. 2. 18. gifts and graces of the spirit as Faith Loue Hope Ioy and the rest which being fruits of the Spirit do stand in opposition to the lusts of the flesh and in some sort doe fight against them they being contrarie the one to the other Finally the Spirit sometime signifieth a new qualitie of holinesse created and wrought in all the Elect by the Spirit of God whereby all the powers and faculties of his soule and body are renewed according to the image of God in wisedome holinesse and righteousnesse In which sense wee are to vnderstand it in this place §. Sect. 2. What wee are
current if the fountaine it selfe be euer springing § Sect. 5. That the flesh is a more malitious enemy vnto vs then the deuill or the world And thus it appeareth how euill and malicious this wicked enemie the flesh is in it owne nature now let vs consider how it standeth affected towards vs in which respect wee are to know that it matcheth if not exceedeth the world yea the Diuell himselfe in mischiefe and maliciousnesse for howsoeuer it disguiseth it selfe vnder the vizard of friendship and courtier like maketh semblance of all loue yet is it in deadly hatred with the spirituall man continually disturbeth his peace vndermineth his safety and is still plotting his ruine and destruction Neither is it possible to conceiue a more bitter opposition in all things then betweene the flesh and the spirit for what the spirit vndertaketh the flesh crosseth what that furthereth this hindereth and at all times and vpon all occasions the one nilleth what the other willeth In which respect it may truely bee said that these two cannot reigne and flourish in the same man at once for the prosperitie of the one is the ruine of the other the kindling of fleshly lusts is the quenching of the spirituall the nourishing of carnall concupiscence after earthly things is the choaking of spirituall concupiscence after that which is diuine and heauenly and the feeding and fatning of the one is the pinching and straruing of the other according to that of the Psalmist he satisfied their canall Psal 106. 15. desires but with all he sent leannesse into their soules for the pampering of these lusts bring the soule into a desperate consumption and the satisfying of them taketh away all appetite after spirituall nourishment From which mortall and malicious opposition we may plainely gather that there is no peace to be expected no not any intermission or surceasing of this warre vnlesse one of the combitants bee killed and destroyed for as fire and water beeing put together neuer cease striuing and fighting till eyther the fire be extinguished or the water consumed so is it in this spirituall conflict betweene these vnreconciliable enemies The which should adde much to our Christian resolution and make vs couragiously to assault this enemy with carefull diligence renewed spirits and redoubled strength seeing there cannot be so much as as a truce much lesse a secure peace betweene vs nor any meanes to preserue the life of the spirituall man vnlesse wee kill and crucifie this malicious enemie § Sect 6. That the flesh is most malitious vnto vs because it is the author of all sinne But this maliciousnesse of the flesh will better appeare if we consider the effects and fruits that it bringeth forth against vs which may either bee referred to our sinne or to our punishment The former appeareth by that which hath beene said for it is this sinfull flesh which worketh in vs all manner of euill concupiscence and from the inward corruption of the heart proceede euill thoughts murders adulteries fornications thefts false witnesse blasphemies as our Sauiour teacheth vs. And so farre off is the Law of God from stopping this floud of wickednesse that it swelleth so much the higher and by the opposition of Gods will taketh occasion of greater rebellion breaking downe all the bounds and bankes that should stay and keepe it in And as a wilde beast or curst ban-dogge groweth more fierce and inraged when as they are resisted or when they are curbed in and tyed vp So this sauadge flesh and sinfull corruption take occasion by the knowledge of the law the more to transgresse it and the more that they are checked and restrained the more violent they grow in their wicked outrage And this the Apostle testifieth out of his owne experience But sinne saith he that is the sinfull flesh taking occasion by the commandement wrought in me all manner of concupiscence for without the law sinne was dead Now sinne is the greatest euill that can be imagined as being opposite to God the supreame goodnesse neither is death punishment hell condemnation nor the Diuell himselfe so absolutely euill nor so extreamely contrarie to Gods glorious Maiestie In which regard the flesh which is that sinning sinne as the Apostle calleth it and deepe festered and euer running fore which sendeth forth this filth of corruption is chiefely to be hated of those who loue God as being the principall prouoker of rebellion against our supreame soueraigne the bellowes which inflame vs with the fire of concupiscence the cause which maketh vs so often to offend our gracious God the thiefe which robbeth vs of all sauing graces the wall of separation betweene vs and heauenly happinesse and that arch-enemy which would often euery day thrust vs into hel and the gulph of destruction if we were not supported by Gods grace and holy spirit § Sect 7. That the flesh is the cause of the deprauing of our nature and the defacing of Gods image in vs. And as it is the cause of all euill of sinne so consequently of the euill of punishment for this is the running and fretting Leprosie which hath monstrously defiled the whole man and defaced that glorious image of God in which we were created turning our spirituall wisedome into folly and ignorance and our created holinesse and righteousnes into all iniustice and hellish impietie Yea this flesh and fleshly lusts doe not onely deface the image of God but euen the image of a man whilest they take away from him his reason and vnderstanding and so all difference between him and a beast for through the sinfull concupiscence of the corrupt flesh man turning away from his Creator to the creatures looseth not onely the image of God but euen the image of himselfe and hath the image of the creatures imprinted vpon him And hereof it is that man Gods most excellent workmanship is so monstrously deformed and so horribly abased that hee is become in his naturall condition vile and vgly in the sight of God and his holy Angels yea euen a terrour and shame to himselfe if once the Lord open his eyes and giue him a sight of his naked deformities As we may see in the example of Adam who being made the most beautifull and glorious of the creatures was so mishapen and deformed with these sinfull lusts that he could not indure the sight of himselfe but as hee did run into the bushes to hide his deformities from the eyes of God so if it had beene possible hee would haue hid himselfe from himselfe and therefore for want of a better couering made him breeches of Fig-leaues to couer his nakednesse Thus also Iob when by the light of Gods presence he came to a sight of his owne corruptions he was vile and base in his owne eyes abhorred himselfe and repented of his Iob. 42. 6. sinnes in dust and ashes So that nothing maketh vs more vile and base then the flesh and carnall lusts euen as
it was such a deceipt as brought death and destruction vnlesse he had beene redeemed and freed from it by the precious death of Iesus Christ Finally the danger of this carnall policy and deceipt is so much the greater because it is so subtill and secret so deepe and disguised that it can hardly be discerned and found out according to that of the Prophet Ieremie The heart is deceitfull aboue Ier. 17. 10. all things and desperately wicked who can know it So that our longest line cannot sound the bottom of his gulph out quickest and most piercing sight cannot discouer the multitude and strength of these subtle enemies because they display not their coulours in the open field but lye hidden in secret ambushments yea they mingle themselues amongst our owne forces and disguise themselues in our owne coates and habits They make shew of simplicity and sinceritie when as there is nothing but craft and deceipt and these dangerous bogges seeme outwardly faire greene fields and firme ground but hauing with this outward shew inuited vs to them we are ready to sinke and to bee swallowed vp and perish when we rest vpon them In which regard it behooueth vs to follow the Wise mans aduice Pro. 4. 23. Keep thy heart with all diligence And the exhortation Pro. 4. 23 Heb. 3. 12. 13 of the Apostle Take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly whilest it is called to day lest any of you bee hardened through the deceitfulnesse of sinne For how hard is it to ouercome those enemies which are so hardly discouered and to frustrate and preuent those deceits vvhich cannot without great difficultie be so much as discerned § Sect. 3. That the pollicy of the flesh should make vs more watchfull and vigilant But let this difficultie in sounding of the depth of this hellish policy and in searching out those deceipts vvhich lye lurking in these darke corners onely make vs more vigilant and diligent to discouer them but not daunt and discourage vs or make vs lesse confident and couragious in fighting this spirituall conflict for be the flesh neuer so politique and euen inspired with all the subtiltie of the Diuell yet haue we a wisedome to direct vs in comparison whereof all this depth of craft and cunning is but childish folly And though there be in our corrupt nature such a maze of deceipt that we cannot enter into it or being entred can not tell how to get out and though it be such a darke dungeon of deceipt that by the light of our owne wisedome and vnderstanding we cannot see into it yet the Lord hath giuen vnto vs his word to be our line which if we follow we shall finde euery creeke and corner turning and winding of this Labyrinth of wickednes and to be a light shining in the darkest places which is able to dispell this Ciâ—erian darknes and to discouer cleerely all these subtilties and 2 Pet. 1. 19. crafty policies teaching vs also the way to preuent and defeate them so as we shall not be in danger of these secret ambushments So the Apostle telleth vs that the Word of Heb. 4. 13. God is quicke and powerfull and sharper then any two edged sword piercing euen to the deuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart And therefore as the darkest dungeon vvhereall things are hidden and vnseene becommeth as light as any other place if there bee made an open passage for the sunne-beames to shine into it so as all the filth and sluttish corners are manifest to euery beholder which before by reason of the darknes none could discerne so this dungeon and depth of carnall policie hideth all things and is it selfe hidden from our sight so long as wee bring vnto it no other light then our darke vnderstanding but if once the beames of Gods shining truth and the bright rayes of his holy Word doe inlighten vs we shall easily discerne these deepe and darke deceipts and discouer all the secret filthinesse and abominable wickednes which lyeth lurking in these secret corners So that if we will make choise of Gods Word to be a lampe to our feete and a light vnto our Psal 119. 105. pathes wee shall easily auoide those secret snares which lye in our way and escape those subde stratagems and dangerous ambushments which the flesh hath purposely laid to insnare and circumuent vs. If we will often and seriously studie in this holy booke we shall finde all the sleights and subtilties of those spirituall enemies layed open together with the meanes how wee may defeate them But vvithal because the flesh doth continually cast fogges and mists before our eyes that we may not discerne this light and like some kindes of fish doth purposely muddy these cleere waters that so it may the better glide away and not be discouered wee must continually desire the Lord to open our eyes that wee may see the wonderfull things of his Law and that hee will by the light of his holy Spirit so illuminate our mindes and dispell these fogges and mists which Psal 119. 18. the flesh dayly raiseth that we may see all the deepe policies and dangerous subtilties of the flesh and haue such a measure of spirituall wisedome and vnderstanding that we may be able to preuent and escape them CHAP. XI Of certaine particular deceipts of the flesh respecting our persons §. Sect. 1. The first deceipt that wee are nothing so euill as in truth we are BVt come we from the generall to some particulars which as they are most common and ordinarie so also most dangerous and pernicious for more easily might I number the hayres of a mans head or the starres of heauen Yea the grasse in a large field or stones vpoÌ„ the sea shore then al the deceipts of our corrupt flesh Besides my late worthy assistant in the worke of my ministerie that excellent light of Gods Church which ah M. Daniell Dike too soone did set vnto vs that he might for euer gloriously shine in heauen hath in his booke of the deceitfulnesse of the heart so sweetly and diuinely discoursed on this subiect that hee hath eased me of this labour Yet this discourse so necessarily requiring that I should say something of this argument as that it will seeme maymed if it goe without it I wil a little insist vpon it and for our more orderly proceeding I will referre these deceipts of the flesh to two principall heads The first such as respect our persons and states the other such as concerne certaine duties which God requireth of vs. For the former it is a common and most pernicious policy of the flesh to perswade vs that wee are nothing so euill corrupt and wicked as in truth we are To the entertaining of which
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
perswadeth vs to continue in our sinnes without repentance by alleadging that the times wherein we liue and the persons among we dwell are so euill and wholly corrupted with sinne that there is a necessitie laide vpon vs of conforming our courses to the example of others seeing if we purge our selues from the sinnes which commonly raigne and make conscience of those vices which others commit we shall not onely expose our selues to the scorne and obliquie of all that obserue vs as being more strickt and precise in our courses then we neede but also as the Prophet speaketh make our selues a common prey For the defeating of which Esa 59. 15. deceipt let vs know that we must be of the little flocke of Christ if euer we meane to be in their number vnto whom his fathers pleasure is to giue a Kingdome that we must not Luke 12. 32. follow a multitude in doing euill vnlesse we thinke also to be partakers in their punishments that we must not fashion Exod. 23. 2 our selues to the example of the world if we would not perish Rom. 12. 2. Ioh. 15. 19. with it but must be transformed by the renewing of our mindes and be seuered from the world and culled out of it if we would be in the number of Christs Disciples or become true members and subiects of his kingdome That it is better to goe into heauen alone then to goe into hell and haue all the world to beare vs company Let vs remember that we must through good report and euill report goe on in 2 Cor. 6. 8. our Christian course with the blessed Apostle if we euer meane to accompany him in heauen That it is no great matter to suffer ascoffe for Christ who hath for our sakes suffered the bitter death of the crosse that we must not refuse to be the sheepe of Christ nor alter our nature to a woluish condition because wee would not be iniured by wolues and goates vnlesse we would with them be set at Christs left hand and heare that dreadfull sentence of condemnation denounced against vs. That wee shall in the Mat. 25. end ouercome by suffering and receiue a crowne of our patience which without all comparison will exceede our paines Let vs further consider that no man is carelesse of the health of his body because the ayre is infected and the country full of contagious sicknes but doth so much the more carefully vse all good preseruatiues to keepe him from these Epedemical diseases and the like care we would haue of our soules if we loued them as well as we doe our bodies In regard whereof the Apostle vseth this as an argument to make vs more watchfull and diligent in redeeming the time because the dayes are euill Finally let vs know Eph. 5. 16. that neither time nor place in which we liue will excuse vs before God if we liue in our sinnes seeing as the best time or place will not priuiledge vs from falling into sinne no not Paradise it selfe and the society of the Angels as we see in Adam so neither will those times and places which most abound with euill poison vs with the contagion of sinne if wee haue about vs the preseruatiue of a good conscience and haue sincere and vpright hearts which make vs with Enoch in the middest of worldly destructions to walke with our God Yea rather when wee are Gen. 5. on all sides compassed about with wicked men the heate and zeale of our godlinesse as it were by an antiperistasis will be intended and increased As we see in the example of Noah who continued iust when all the world were wicked Of Abraham who was vpright in his wayes among the wicked Cananites of Lot whose soule was righteous though he liued among the filthy Sodomites Of Ioseph and Moses in the Court of Pharaoh Dauid in the Court of Saul and of Nehemiah Daniel the three children and many others who feared and serued the Lord though they liued yea bore office in the Court of the Kings of Babylon §. Sect. 7. The sixt policie of the flesh in perswading vs to continue in our sins because god is mercifull A sixt pollicy which the flesh vse h to perswade vs to continue in our sinnes without repentance is to tell vs of Gods mercy which is so endlesse and infinite that notwithstanding we goe on in our owne courses yet we shall be saued With which that we may not be ouertaken let vs consider that it is an horrible abuse of Gods mercy when we take occasion thereby to continue in our sinnes which in the Scriptures is offered vnto vs as the maine argument whereby wee are inuited vnto repentance So the Psalmist saith that there is mercy with the Lord that hee may Psal 130. 4. Rom. 2. 4. be feared and the Apostle telleth vs that the riches of Gods goodnes his patience and long-suffering doe inuite vs to repentance It is a notable motiue to perswade a rebell to yeelde and submit himselfe to his Prince because hee is gratious and mercifull but if any will goe out or continue in his rebellion vpon this ground his presumption alone would make him worthy to bee hanged because the grace and goodnesse of his Prince should worke in him loue and obedience and make him loath and euen ashamed to offend and displease so gracious a soueraigne Secondly let vs knowe that howsoeuer Gods mercy in it selfe is infinit and incomprehensible yet in respect of the obiect and exercise of it it is limitted by his truth which appropriateth it only to repentant sinners because such onely doe lay hold of it and apply it vnto themselues by a liuely faith without which application the mercy of God can doe vs no more good then a soueraigne salue can cure a wound which is cast behind the doore and neuer applied vnto it Lastly let vs know that as God is infinite in mercy so also in iustice yea in trueth these are all one in God his mercy being a iust mercy and his iustice a mercifull iustice onely they seeme to differ in respect of the obiect and diuers maner of exercising them towards his creatures In which regard notwithstanding it may truely be saide that hee is iust in iustifying a sinner because beleeuing in Christ his sinnes Rom. 3. 26. are satisfied for by his merits and obedience and that he is mercifull towards the wicked in bearing with them so long and affording vnto them so many meanes to bring them to repentance But if these meanes be contemned then the acceptable time and day of saluation being past there is no more place for mercy but onely for iustice in the manifestation whereof towards the wicked and reprobate God is no lesse glorified then in the declaring of his mercy and trueth towards the faithfull and Elect. Neither must we thinke it any disparagement to Gods mercy that it is not effectuall for the saluation of all
seeing the fault is in themselues who despise it neither is the infinitenesse thereof at all limited or shadowed because it is not extended to those who reiect it no more then the mercy of the Prince is ecclypsed who sendeth his pardon to a malefactour with this condition that he shall haue the benefite of it if he will receiue and pleade it and for the time present be sorry for his fault and for the time to come endeauour to amend and yet afterwards hangeth the offender when he refuseth to receiue it and withall professeth his resolution to continue in his wicked courses Besides the infinitnesse of Gods mercy is not onely manifested by the number which he forgiueth but also by the quality and greatnesse of the debt which he pardoneth and remitteth In which regard the infinite grace and goodnesse of God would clearely shine in the saluation of one sinner though there were no more then he because he forgiueth the infinite guilt and punishment of his sinne whereby he hath offended his infinite maiestie §. Sect. 8. The seuenth pollicie of the flesh in perswading vs to deferre our repentance Lastly if the flesh cannot drawe vs to a resolution of liuing in our sinnes without repentance then it allureth vs to deferre it from time to time because it will neuer be too late to performe this duty though it were delayed to the last houre of our liues which deceipt that we may defeate let vs know that this is a like abuse of Gods infinite mercy and goodnesse when as by our presumption we make it serue as a reason to continue vs in our sins which should be the chiefest motiue to hasten our repentance Secondly let vs consider that we haue no assurance of our liues for the space of one houre nor that we shall haue power to repent if we despise Gods present grace though our liues should be prolonged for many yeeres Thirdly that without repentance there can be no saluation which being the chiefe thing deserueth our first and best endeauours and what folly is it to seeke first for vaine and momentary trifles and to defer this greatest and most important businesse to our last and vncertaine times seeing if we be preuented by death there is no hope but that we shall goe vnto hell Fourthly let vs knowe that the longer we deferre our repentance the more hard and difficult shall we finde it to be done for if we cannot shake off our sins when like strangers they are first entertained much lesse shall wee bee able to doe it when they are of familiar acquaintance yea by long custome become habituall and as it were turned into a second nature Finally let vs remember that this late repentance is commonly false and counterfaite not springing out of faith and the loue of God but out of selfe-loue and feare of approaching iudgements The which lamentable experience maketh too manifest seeing few among many hundreds performe that which they promised when the hand of God correcting them is pulled backe but after their recouery out of those sickenesses which they thought mortall returne to their former courses yea become more worldly and wicked then euer they were before But of this argument I haue largely intreated in the first part of this Christian warfare and therefore will content my selfe heere to haue so briefely touched it CHAP. XVI Of the pollicies of the flesh which it vseth to hinder vs from performing holy duties and vertuous actions § Sect 1. Of the first policie of the flesh in blinding our mindes and corrupting our iudgments that we may not discerne betweene good and euill WE haue heard of some notable deceipts which the flesh vseth to drawe vs vnto sinne and being fallen to make vs lye in it without repentance now let vs consider of some chiefe pollicies which it vseth about holy duties and vertuous actions And these are of three sorts the first it vseth to hinder vs from embracing and practising them The second to disturbe and inturrupt vs in them the third to alinate our hearts and withdrawe vs from them For the first it vseth many deceipts to keepe vs from embracing vertue and bringing forth the fruits of new obedience As first of all when wee haue some inclination to embrace vertue and to practise Christian duties in the generall it cunningly indeauoureth to dazle the eyes of our minde and to corrupt our iudgements that wee may mistake vertue for vice and good for euill To which ende it either moueth vs to iudge of them according to common error and the false opinion of worldly men who by selfe-loue are easily brought to condemne that as naught which is most contrary to their carnall appetite or else it disguiseth vertues beautie with the foule and vgly vizard of vice and sinne or so besprinkleth and besmeareth them with the blacke colours of false imputations that wee are ready to abhorre and reiect them at the first view without any further triall or examination Thus it brandeth a Christian conuersatiō with the name of a malancholick or monkish life deuotion with the name of superstition and a conscionable care to approue our hearts and all our wayes vnto God it tearmeth nice scrupulositie and needlesse yea peeuish precisenesse Thus a religious care to sanctifie the Sabbath it calleth Iudaisme zeale fury and madnesse or at best rashnesse and indiscretion humilitie it tearmeth basenesse magnanimitie pride bounty lauishnesse frugalitie niggardlinesse meekenesse cowardize and Christian courage and fortitude it intitleth with the name of desperate and audatious boldnesse Now the meanes to preserue vs from being ouertaken with this deceipt is to pull of these deformed vizards and to behold vertue and all Christian duties in their owne natiue beauty by the neuer deceiuing light of Gods word And not to listen to the false opinion of the world and the flesh which make light darknesse and sweet sower but to examine by the Scriptures what God approueth and what he disliketh and condemneth To which purpose wee must daily exercise our selues in the study and meditation of Gods word which will so enlighten rectifie and informe our iudgements that we shall neuer be deceiued by those foggy and false mistes which the diuell the world or our owne corrupt flesh doe cast before them § Sect 2. The second policy in alledginge difficulties that are in christian duties A second deceipt which the flesh vseth to discourage vs from seeking after vertue and endeauouring to practise Christian duties is to perswade vs that the house of vertue is scituated on so high an hill that wee shall be out of breath and quite tyred before we can clime vnto it and that there is so much difficultie and so many discouragements in a Christian life that it would be but in vaine to enter into it it being impossible that we should goe forward and that better it were not to giue the onset then in the first skirmish to bee foyled and forced to make
suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
those excellent qualities and rich ornaments of heauenly wisedome holinesse and righteousnesse wherewith they were beautified after Gods owne image were quite taken away The which being as it were the strong garrison which kept the Citie were no sooner expelled but the sinnefull lusts triumphing in their victory held all vnder their subiection to the diuels vse as their chiefe Soueraigne § Sect. 3. No conflict betweene the Flesh and the Spirit in the state of corruption Now there was not in eitheir of these estates this combate and conflict in vs betweene the flesh and the spirit whereof we intreate not in the state of innocency for then was there in vs a sweete harmony and consent betweene all our powers and parts of soule and body and there being no sinfull lust or vnruly passion in vs but a great multitude of well-agreeing graces wee enioyed a blessed peace Nor in the state of corruption was there any such conflict because the strong man Sathan possessing all all that hee possessed was in peace onely as it happeneth often among soldiars of the same band who striue one with another about the booty and prey there was some contention betweene the will and the conscience and betweene one vnruly passion and another but it was onely like those hot contentions betweene the Iesuits and the Priests who much disagreeing about profit and soueraigntie one with another yet all agreed and ioyned together as one man like true vassals to doe all seruice to their Lord God the Pope yea as it may probably be suspected euen their quarrels and contentions were part of his seruice and in their disagreeing they yeelded obedience to their holy father for so in like manner in the hottest contention betweene our sinnefull lusts they yeelded their obedience to the diuell as their chiefe soueraigne who if he sawe by this strife any disaduantage arising to his hellish kingdome through this hot contention was both able and ready to accord their differences as the Pope did those betweene the Priests and Iesuites and so to ioyne them together like friends in doing him seruice §. Sect. 4. The peace of the vnregenerate more pernicious then the most daungerous warre But this hellish peace was ten thousand times more dangerous pernitious to our poore soules and bodies then the most cruell and perillous war to the weakest enemy and so much the rather because we had no apprehensioÌ„ of the danger nor feeling of our own misery Because we were borne the bondslaues of the diuell and so still brought vp in doing him seruice in the vnfruitfull workes of darkenesse for which wee had onely the present pay of worldly vanities though when wee had laboured most in his toylesome workes we were oftentimes cozened of our wages Herein like vnto the Israelits vnder the Egyptian Pharaoh who when they were best vsed had but their onions garlicke and flesh pottes wherby onely they were but better enabled to doe their drudgery and worke in their bricke-kils and somtime in stead of these poore comforts they had for all their labour sore beatings and cruell blowes and yet being bred in this seruitude and knowing no better they rather chuse to returne vnto it againe then to take any paines in going to the land of promise So and much worse was our miserable bondage to the Pharaoh of hell for at the best we had for all our drudgery but the stincking garlicke and onyons of worldly vanitie which he gaue not for loue to vs but in loue to himselfe giuing vs this food as the rider giueth prouender to his horse that wee might bee the more hartened to doe him seruice And out of his hellish hatred and cruelty towards vs he often withheld from those who did him most faithfull seruice this pay of earthly prosperitie and in stead thereof afflicted and misused them with the blowes and stripes of misery and afflictioon Neuerthelesse being borne and inured to this hellish thraldome such was the height of our misery wee desired still to liue and dye in it taking our whole delight and placing our chiefe happinesse in pleasing our tyrannicall maister by seruing him in the workes of darkenesse and doing all abhominable wickednesse although wee were sure after that wee had beene toyled in his seruice and scorched in his bricke-killes we should for the accomplishment of our reward be cast into the fire of hell § Sect 5. Gods infinite loue in sending his only soone to redeeme vs made waâ— for this spirituall conflict But when we were in this desperate condition and now come to this height of misery that we desired still to liue in it and like the Israelits with Moses would haue beene angry with any who should haue offered vnto vs meanes of deliuerance because not onely our other parts and faculties but also our willes and hearts our loue and liking with all other our affections were enthralled in this seruice and voluntarily leauing their Lord and creatour wholly adhaered to Sathan and delighted to doe his will euen then our gracious God infinite in all mercy and goodnesse of his meere grace and free good will sent his onely sonne into world to redeeme vs with his precious death to vanquish and subdue all the enemies of our saluation and to set vs at liberty who were embondaged and were so in loue with our thraldome that wee did not so much as desire to bee freed from it Who hauing thus paide the price of our redemption and prouided a soueraigne salue for all our sores of sinne doeth not so leaue vs for then wee should haue ben neuer the better but applyeth the power and efficacy of his merits vnto vs and as it were with his owne hand â—ayeth the plaister vpon our mortall wounds whilest by his word made effectuall by his spirit he maketh knowne vnto vs this excellent worke of our redemption and the promises of grace and saluation made to all beleeuing and repentant sinners by which he begetteth this faith in vs wherewith as with an hand we lay hold on and apply vnto vs his righteousnesse death and obedience for our iustification and redemption and so in respect of right we are freed from our sinnes so as they cannot condemne vs because God in Christ hath forgiuen them and also from the tyranny and thraldome of Sathan death hell and condemnation Rom. 8. 1. 3â— so as they shal be neuer able to hurt vs or lay any thing to our charge And not resting here our powerfull Sauiour sendeth his spirit with many legions of his graces into our hearts who pul vs out of the dominion of sinne and Sathan so as they cannot rule and raigne in vs as in times past regenerate and purifie vs from the filth and corruption of sin by power of the same death which deliuered vs from the guilt and punishment due vnto it and enable vs to serue God in newnesse of life by applying likewise vnto vs the vertue of his
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
euery particular member of it who notwithstanding may and doe erre in some particulars and therefore the promise is to be limitted first vnto al truth necessary to our saluation and secondly that they shall by the spirit receiue this priuiledge that whereas the wicked continue and perish in fundamentall errours the faithfull though they may fall into them and continue in them for a time yet they shall not liue and dye in them but shall in Gods good time after their going astray heare the voyce of Gods word and spirit reuoking and recalling them into the right path and saying this is the way walke yee in it Esa 30. 21. § Sect. 7 That this should make vs to conforme our iudgment to the analogie of faith Againe seeing through the flesh dwelling in vs wee are subiect to ignorance and errour this should make vs to conforme our iudgement and opinion to the analogie of faith and as to hold fast those doctrines which are manifestly grounded vpon the Scriptures so to be modest and sober in maintaining such points as are doubtfull and controuersall when as other of our brethren differ from vs because we may erre by reason of those reliques of ignorance remaining in vs and they may erre also out of humaine frailtie and therefore are rather to bee pitied then hated and to be drawne not with rigour but with the spirit Phil. 3. 15. Gal 6. 1. of meekenesse Finally seeing the reliques of ignorance and errour will neuer leaue vs till death deuide vs this must make vs labour continually in the vse of all good meanes whereby our mindes may bee more and more illightened and our iudgements informed in the knowledge of Gods trueth that so we may be strengthened against those sharpe encounters where with ignorance and errour will daily assault vs. And especially wee are to heare the word study and meditate in the Scriptures and call often and earnestly by feruent prayers for the assistance and illumination of Gods holy spirit whereby we may be preserued from all errours and led into all trueth For if Dauid who was wiser then his ancients and had attained vnto more knowledge then his teachers had neede to make that prayer Open mine eyes O Lord that I may see the wonderfull things of thy law Psal 119. 18. and if the Apostle Paul who was immediately taught by Christ and had receiued such abundance of reuelations desired aboue all things still more and more to knowe Christ and to finde and feele the vertue and power of Christs Phil. 3. 10 death and resurrection then how much more should wee who come farre short of their perfection § Sect. 8. The conflict in our thoughts and imaginatiōs The next conflict which is to be considered in the mind is betweene the actions and opperations of it which like vnto the minde it solfe being partly spirituall and partly carnall doe continually striue and fight against one another And these are our thoughts and cogitations our meditations and imaginations which labour mutually to expell one another and to keepe the minde in their sole possession For when the spirit lifteth vp the minde in diuine contemplations and causeth it to thinke and meditate on heauenly things as the ende of our hopes or on the seruice of God the duties of Christianity or of our lawfull callings as the meanes whereby wee may attaine vnto them then the flesh depresseth and pulleth it downe and as it were clippeth the wings or casteth vpon them the lime or slime of sinne when as it is soaring this loftie pitch and by suggesting such thoughts as are simply worldly and wicked or else impertinent and vnseasonable in respect of the present employment doe cause it to stoope vnto earthly vanities and so leauing the substance to catch a shadowe But the spirituall part finding it selfe thus defeated of those spirituall excellencies which so earnestly it persueth doeth not rest thus deiected and depressed but shaking of the thoughts of sinnefull vanities and sensuall delights and bathing it selfe in the precious blood of Christ by a liuely faith it is washed from the filth of earthly corruption and as it were picking and pruning it ruffled feathers when the Sunne-beames of Gods louing countenance shine vpon it it leaueth the earth and vp againe it mouneeth in spirituall and heauenly thoughts and remembring that we are but Phil. 3. 20. Col. 3. 1. 2. Pilgrimes on earth and that heauen is our countrey it causeth vs by diuine meditations to haue our conuersation there whilest our bodies are on earth and knowing that we are risen with Christ it maketh vs to seeke those things which are aboue where Christ sitteth at the right hand of God and to set our affections on things aboue and not on things which are one the earth § Sect. 9. The conflict betweene spirituall and carnall memory And this is the conflict betweene the flesh and the spirit in our minds and vnderstanding To this we may adde the combats that are betweene them in our memories for these being but in part regenerate and the reliques of corruption remaining in them there is a great conflict whilest the memory so farre forth as it is spirituall laboureth to blot out and deface all worldly wicked and sinnefull impressions and to haue imprinted in it those heauenly and spirituall documents and instructions which haue beene entrusted vnto it by the sanctified vnderstanding and whilest it endeauoureth to cast out the rubbish and noisome filth of prophannesse ribaldry scurtilous jestes maliciousnesse and all maner of impietie and wickednesse that so it may be a fit sure and faithfull treasury of wise sayings and Religious discourses And contrariwise whilest on the other side the flesh and vnregenerate part standeth in direct opposition to the spirit by reprinting and repeating those lessons of impietie and prophannesse which before our conuersion especially and since also wee had learned in the schoole of the diuell and the world and by working in vs obliuion and forgetfulnesse of all good things whereby these heauenly treasures and spirituall iewels are as it were presently cast out of dores as soone as they are receiued these holy lessons are no sooner written but they are presently blotted out and cancelled and these waters of life doe no longer stay with vs then common water continueth in a leaking vessell or in a siue § Sect. 10. Of the conflict betweene the flesh and spirit in the conscience Finally there is also the like conflict betweene the flesh and the spirit in the conscience whereby I vnderstand not the fight betweene it and the will affections and carnall appetite which may be in those who are vnsanctified and meerly naturall of which I shall speake more in the following discourse but that conflict which is in the same facultie as it is partly regenerate and renewed by the sanctifying grace of the spirit and partly vnregenerate the reliques of sinnefull corruption remaining in
against the flesh And I surely was in both but yet more I in that which I approued in my selfe then in that which I disallowed For in this rather I was not I because for the most part I did suffer that vnwillingly which I did Confess Lib. 8. Cap. 10. willing And a litle after Doe not diuers wils distract the heart of man when hee deliberateth what to preferre in his choyse And all appeare good and striue with themselues till at length one thing be choosen vnto which all the will is caried together which before was deuided in sunder And so when eternitie delighteth aboue and the pleasure of temporall good detaineth below the same soule doeth not with the whole will will this or that and therefore it is distracted with much griefe whilest it preferreth that in true iudgement and yet cannot part with this through long acquaintance § Sect. 2. Of the conflict betweene faith and infidelitie prâ—sumption And thus we haue seene the combate betweene the flesh and the spirit in the vnderstanding and will seuerally now let vs come to that conflict which â—s in them being ioyntly considered betweene faith and the contrary extreames infidelitie and vaine presumption The which I referre to both these faculties because as I take it the first beginnings and least degrees of faith are chiefely in the will and heart euen as the perfection and highest degrees of it are in the minde and vnderstanding For after a man by humiliation and contrition is fitted and prepared to receiue faith and after that the lawe hath brought him to a true sight sense â—f his sins of the punishmeÌ„ts which by them he hath deserued and that by himselfe his estate is despeperate and remedilesse being vtterly vnable to come out of this miserable and forlorne condition and that the Gospell hath generally shewed that Iesus Christ sent into the world by his father to this ende is an al-sufficient Sauiour who by his blood purgeth vs from the guilt and punishment of all our sinnes and by his righteousnesse and obedience iustifieth sinners then the spirit of God assisting the ministery of the word worketh thereby in his heart some earnest desires to be made partaker of Christ these benefits which we call hungring thirsting after his righteousnesse and this I affirme to be the first degree of iustifying faith and not onely a preparation vnto it because they are pronounced blessed who thus hunger and thirst after Christ and his righteousnesse and there is no blessednesse to those who liue in the state of infidelitie Then there Mat. 5. 6. is wrought in his will a firme resolution to chuse Christ alone for his Sauiour and to rest and relye vpon him onely for his saluation which is the second degree of true faith vnto which when the Christian hath attained by the liuely sense experimentiall feeling of Gods loue in his holy ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sinnes and the renewing and quickening of him in all sauing graces and finally by his daily walking with God in the workes of holinesse and righteousnesse and that sweete communion which he hath with him in spirituall exercises he groweth from one degree of faith to another till at last there bee wrought in the minde not onely a certaine but also a full perswasion of Gods loue the remission of his sinnes and his owne saluation But yet the flesh and reliques of corruption remaining in vs when wee haue attained vnto the greatest perfection which this life yeeldeth as in the part regenerate there is full and certaine perswasion so in the vnregenerate part dwelleth doubting infidelitie vaine presumption which continually assault one another and sometimes the one sometimes the other preuaileth and getteth the better in the particular skirmish although in the conclusion ende of the fight faith alwayes ouercommeth and a obtaineth a full and finall victory In the meane time euen after that by faith wee haue laide hold on the promises and haue growne to a great measure of strength and to an high degree of perswasion doubting and infidelitie taking the opportunitie of some grieuous temptation doe giue vnto our faith many wounds and foyles of which notwithstanding it recouereth vpon the renewing of our couenant with God receiuing the Sacrament which is the seale of it the applying afresh of Gods gracious promises the remembrance of his former mercies and the renewing of our repentance especially for our latter slippes and fall And this Heb. 11. 11. Rom. 4. 19. we see in the example of Sara and Abraham who after that by faith they had receiued Gods promise were so farre foyled with doubting that they could thinke of no meanes of bringing it to passe but by sustituting Hagar in her place Of Peter who beleeuing in his Lord and Maister so rested vpon his word and power that hee walked towards him on the waters but sunke into the water after hee had first sunke through doubting and vnbelife when hee sawe Mat. 14 30. a boysterous blast of winde threatning a storme and therefore was reproued for his doubting So the father of the possessed childe cryeth out I beleeue Lord helpe thou mine vnbeliefe But most notably doeth this appeare in the example Iob 3. 1. 3. 7 20. 6. 4. of those great worthies Iob and Dauid for for the former wee shall see him sometime complaining as a man Iod. 13. 15. 19 25. vtterly desperate cursing the day of his natiuitie and challenging God as his enemy and at another time professing Psal 42. 6. 73 13. 77. 10. 23 4. 31. 23. 46. 2. his faith and assurance of saluation and resoluing that though God should kill him yet he would still trust in him And for the other wee shall see him in the booke of the Psalmes one while as it were a man vtterly reiected of God and forsaken and soone after as it were riding in triumph after victory and euen glorying in the strength of his faith and confidence in God Whereby it appeareth that there is in euery man regenerate a notable conflict between faith and vnbeliefe whereof it commeth to passe that Gods dearest children may oftentimes not onely be foyled with diffidence and doubting but also in some grieuous temptations may fall into some despaire of Gods mercie and loue towards them the which notwithstanding differeth from that despaire which is in the wicked and reprobate in that theirs is totall and finall whereas the faithfull lye in it onely for a time whilest the violence of the temptation pressed vpon them by the diuel and the flesh last and is not totall seeing their faith euen in the greatest brunt fighteth and striueth against it and in the ende getteth the vpper hand Contrariwise our faith is sometime assaulted with presumption whereby the flesh moueth vs falsely to apply the promises and to presume of Gods
loue our owne saluation for though these doe potentially belong to all the faithful yet they cannot actually be applied vnto them so long as they liue and lye securely in some knowne sins without repentance especially those promises which concerne temporary benefites which are present pledges and pawnes of Gods loue and fauour But against these also faith preuaileth when as it purifieth our hearts bringing vs to a sight and sence of our sinnes to a loathing and detestation of them and to a constant resolution and earnest endeauour to labour and forsake them for the time to come and so againe afresh applyeth the promises vnto vs as hauing now iust interrest and right vnto them § Sect 3. That the conflict betweene the Flesh and the Spirit is most turbulent and sensible in the afeections and sensuall appetite And thus haue we seene the conflict betweene the flesh and the spirit in the superiour faculties the like may be obserued in the inferiour seated in the heart as the affections passions and sensuall appetite the which though they bee no more corrupted then the other yet the corruption in them is much more sensible and though the conflict be no more daungerous yet is it much more turbulent and violent For as the poyson in the braine is as mortall and pernitious as any other and not resting there alone but diffusing it selfe into all the parts of the body doeth benum and dead them but that which is receiued into the stomach is much more raging and painefull sending vp poysonous vapours into the head wherewith it is annoied and mortally affected so the poyson of corruption hauing tainted the vnderstanding faculties doeth from thence descend to the heart and affections infecting them with their malignitie but that which is infused into them doeth cause a more raging and violent disease which is more sensible and grieuous and becommeth more dangerous to the soule sicke in sinne because these inferiour faculties being corrupted doe worke also vpon the will and vnderstanding striking vp their poyson backe againe vnto them with redoubled violence For as the outward obiects moue and affect the senses and they the heart and affections so they being thus moued doe moue the will and the will draweth also the iudgement and vnderstanding But though these sensuall faculties are more grossely poysoned and therefore seeme more desperately incurable yet the spirit of God working also vpon these parts doeth purge them from their contagious humours and comforteth the heart with such spirituall cordials and strengtheneth it with such heauenly antidotes that spirituall health is in some measure recouered but for as much as in this life the poyson of corruption is not wholly expelled so they are not fully perfected there is a continuall conflict betweene health and sicknesse the antidotes and the poyson the heart and affections as they are renewed and sanctified and as they remaine corrupted and vnregenerate For the hard stone in the heart striueth with the soft flesh rebellion with obedience corrupâ—on with grace and whilest the spirit draweth the heart vnto God and spirituall and heauenly things that it may inseparably cleaue and adhaere vnto them the flesh pulleth it backe and withdraweth it from them and laboureth to keepe it still fixed and fasted vpon earthly and worldly vanities §. Sect. 4. of the conflict betweene the affections and passions And from the same cause springeth that continuall conflict which is betweene the affections and passions wherein sometimes the same affections deuided as it were betweene grace and corruption doe fight and striue against themselues and sometimes being crosse matched doe mutually oppose and encounter other affections and passions which are contrary and opposite vnto them the former combate being exercised in contrary the latter about the same subiects Thus the loue of God and of spirituall and heauenly things is assaulted with selfe loue loue of the world and hatred of those Diuines excellencies Affiance in God his prouidence and promises with confidence in the creatures and diffidence in the all-sufficient creatour zeale of Gods glory with carnall blinde zeale coldnesse and lukewarmenesse the feare of God which is ingenuous and filiall with feare of men and that feare of God which is slauish and seruile Hope in God with earthly hopes and also with presumption and despaire sorrow for sinne with worldly sorrowe which causeth death also with wretchlesnesse and carnall securitie ioy in the holy Ghost and spirituall reioycing in God with carnal ioy in the pleasures of sinne and desperate griefe for worldly losses Alacritie and chearefulnesse in Gods seruice with carnall chearefulnesse in pursuing our sensuall and sinnefull lustes and also with lumpish heauinesse dulnesse deadnesse of heart and carnall wearinesse In which conflict though the spirit receiue many foyles through the raging violence of these wilde and rebellious passions and is oftentimes so wounded that in outward appearance there seemeth to be no life remaining yet it proueth to be but a daungerous sownde out of which recouering with redoubled valure it reneweth the conflict and getteth the victory Though it seeme but a small sparke remaining of a great fire almost extinguished with a flood of passions and so couered vnder the ashes of corruptions that it scarce appeareth yet when the spirit of God doeth blowe vpon it it encreaseth in strength to a great flame and finally though whilest the storme lasteth like a shippe in a mighty tempest it is so hidde vnder the waues of sinfull passions that scarce any shew or semblance of grace remaineth yet the good spirit of God asswaging the tempest and becalming these rough and raging Seas like the shippe which seemed lately suncke they re appeare shew themselues in their former beautie and being helped on with that diuine breath they carry vs forward in all Christian courses as it were vnderfull sayles with a prosperous winde and tide CHAP. VII Of the effects which this Conflict betweene the flesh and the spirit produceth in vs. § Sect. 1. That the man regenerate cannot with full consent of will chuse or refuse either good or euill WEe haue seene the manner of the conflict betweene the flesh and the spirit in our seuerall parts and faculties now let vs briefly consider of the effects which it produceth in vs. And these are either in the will and desires or in the workes and actions Concerning the former from this conflict betweene the flesh and the spirit arising from the imperfection of our regeneration this effect is wrought and caused in the man regenerate that hee cannot with his whole will and full consent either choose and embrace or refuse and reiect either good or euill because being partly regenerate and partly vnregenerate his will is deuided and accordingly doeth at the same time refuse and choose both the euill and the good For when the will as it is regenerate would doe that which is good or auoide and shun that which is euill that part
blocks in his way and often trippeth at his heeles to make him stumble fal though it cannot quench and extinguish his desire to serue and please God yet it much abateth the heate and feruour of his zeale and though it cannot quite crush and sincke him yet it will so shrewdly bowe and buckle him together that hee is ready to complaine with Dauid that he is crooked Psal 38. 6. and bowed downe greatly and therefore goeth mourning all the day long The consideration whereof should moue euery Christian to bee humbled in the sight of his owne frailtie wants and imperfections to deny himselfe and his owne righteousnesse that hee may wholly rest vpon the perfect and al-sufficient righteousnesse and obedience of Iesus Christ for his iustâ—fication and to ascribe vnto God the whole glory and praise of his saluation For the minde will heart and affections which are the causes and fountaines from which all our workes doe spring being in part regenerate and in part vnregenerate partly spirituall and Esa 64. 6. partly carnall all our workes and actions which proceede and spring from them must needes bee of the like nature 1. Cor 10. 12. Phil. 2. 12. So also it should moue vs to worke out our saluation with feare and trembling and whilest wee stand to take heede of falling seeing we are so full of frailty and are so much weakened vnto all good actions through the malignitie and continuall opposition of our sinnefull flesh This should make vs to keepe a narrowe watch ouer our hearts that they be not hardened through the deceitfulnesse of sinne and to Prou. 4. 24. Heb 3. 13. 32. 13. lift vp the hands which hang downe and the feeble knees and to make straight pathes for our feete least that which is lame be turned out of the way as the Apostle exhorteth It should cause vs to mourne and grone in the sight and sense of our carnall corruption hindering vs in all good actions and leading vs captiue vnto sinne and to cry out with the Apostle wretched man that I am who shall deliuer me from the body of this death Finally it should moue vs to poure forth Rom. 7. 23. daily vnto God most feruent and effectual prayers desiring Pro. 4. 23. Heb. 3. 13. him to annoynt our stiffe limbes with the oyle of his spirit and to enlarge our hearts that we may runne more chearefully and swiftly in the way of his Commaundements to Heb. 12. 13. strengthen vs daily with his might and to send continually into vs fresh aydes of his sanctifying graces whereby wee may be inabled to withstaÌ„d the coÌ„tinual assaults of the flesh to subdue and mortifie it with the lustes thereof that it may not be able to resist the good motions of his spirit and hinder our Christian course in the way of godlinesse and in his good time wholly to abolish this our enemy and to giue vnto vs a full a finall victory ouer it in Iesus Christ CHAP. VIII Of the subiect of this Conflict betweene the flesh and the spirit § Sect. 1. There can be no conflict in them that are perfectly sanctified THe next point to be considered in this conflict betweene the flesh and the spirit is the subiect of it where and in whom it is fought The which is such persons as are regenerate and the faithfull onely whilest they liue in the world for in them onely is the cause of this conflict which is the cohabitation of these enemies which assault and resist one another Neither can there be any such combate in the glorified Saints because they are perfectly sanctified and haue no reliques of the flesh or sinnefull corruption remaining in them and consequently no enemy to oppose and resist the spirit For whereas it may bee obiected that there was a conflict in our Sauiour who was perfectly holy when being in his agony hee prayed to haue the cup passe from him and then submitted his will to his fathers Not my will but thine be done To this I answere that this Mat. 26. 42. was not the conflict berweene the flesh and the spirit but as the Schoolemen speake betweene two willes in Christ the superiour and the inferiour or the will of reason and the will of sensuality the one being the will of the flesh or naturall appetite and concupiscence the other the will Ioh. 1. 13. of the man or the reasonable creature as the Apostle Iohn seemeth to distinguish them Thus the Disciples hauing long watched by their inferiour will and sensuall appetite desired sleepe But the will of reason should haue ouerruled this and therefore because it did not our Sauiour reproueth them Could you not watch with me one hower So Mat. 26. 42. a man may by his inferiour will desire to eate and drinke and in his superiour will may desire rather to abstaine that it may be conformable to Gods reuealed will requiring that wee should humble our selues by fasting and prayer So when death approacheth a man may in his inferiour will and naturall appetite desire to liue and yet in his reasonable will submit himselfe to Gods good pleasure Yea desire in many respects to be dissolued and to be with Christ And thus our Sauiour being man and in all things like vnto vs sinne onely excepted desired that the cuppe of his passion might passe from him in his inferiour will and naturall appetite which shunneth death and seeketh the preseruation of it selfe but in his reasonable will considering the ende why he came into the world which was by his death to glorifie God in perfecting the worke of our redemption he ouerruled the naturall appetite did wholly submit himselfe to the wil of his father Neither is the sensuall will sinnefull vnlawfull when it is subiected to the reasonable but wheÌ„ it goeth about of a subiect to become a Soueraigne and to resist and ouerrule that vnto which it should yeeld obedience Euen as it is no fault in a subiect to desire that his owne will in things lawfull or indifferent may be done so that when hearing the contrary pleasure of his Prince he doe not rebell against it but is content willingly to submit himselfe vnto it Or if wee would haue this strife and conflict to be in the same will of Christ wee may say that it was a combate not betweene grace and corruption but betweene diuers desires in the same will which may lawfully be in a man if they be grounded on diuers respects as a man may at the same time lawfully desire to liue that hee may glorifie God or to dye that hee may cease to sinne be glorified by him he may desire to eate for the refreshing of nature and the repelling of the paine of hunger and to fast that he may be fitted the better for some religious exercise And so our Sauiour desired to haue the cuppe passe from him hauing respect to the preseruation of his nature
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
That this spirituall conflict is in all the regenerate that are of yeares WEe haue shewed that the conflict betweene the flesh and the spirit is onely in the regenerate and how it differeth from that conflict of conscience which is oftentimes in many of the wicked now let vs consider whether that combate be in all the regenerate Secondly whether it be in all in the same maner and measure Thirdly how wee may knowe whether this conflict be in vs or no. And lastly if it bee when it beginneth and how long this conflict i◠to continue Concerning the first we are to knowe that this conflict betweene the flesh and spirit is in all the regenerate who haue receiued spirituall illumination and haue the vse of their reason and vnderstanding being possessed of Gods sanctifying graces not onely in their habites but also in their actes and opperations not in the faculties alone but also in their functions and exercises For as long as these cursed corruptions like the Cananite in the land doe coinhabite with vs they will continually be a◠scourges Iosu 23. 13. to our fides and thornes in our eyes and still there will bee warre betweene vs whilest they labour to hold their possession and wee endeauour to roote them out And howsoeuer our chiefe Commaunder may sometime sound a retraite and giue vs some intermissions for the renewing of our forces and recouery of our breath yet vtter dismissions we shall not haue from this warlicke seruice till hauing like our head and Sauiour by death ouercome all our enemies we shall receiue the crowne of victory and for euer triumphantly reioyce in the security of our peace § Sect 2. What wee are to thinke of Infants and Ideotts But whereas I say that this conflict is in all the regenerate who haue the vse of reason and vnderstanding I doe from among them exempt such infants and ideots as want the vse of reason and yet belong to Gods election in whom God worketh for their iustification sanctification and saluation after an extraordinary secrete and wonderfull maner applying Christ vnto them his righteousnesse obedience and the vertue of his death and resurrection by his holy spirit who al-sufficiently supplieth vnto them the defect of all inferiour istruments and meanes and here by purgeth and cleanseth them from the guilt punishment and corruption of all their sinnes Now in these there cannot actually bee this conflict betweene the spirit 〈…〉 flesh because they haue not the actes and operations o◠spirituall graces but onely the seedes of them which though they may haue their potentiall inclinations to this conflict yet no present actuall exercise and voluntary imployment of them in this spirituall warrefare Although it may bee thus much may be granted that seeing by their regeneration there is a change in their nature by which they are spiritually renewed in all their powers and faculties there may be in them all an auersenesse in their renewed nature to their olde corruptions as it were by an holy instinct and disposition wrought in them by Gods spirit although there be no discourse of reason or vse of vnderstanding euen as wee see by naturall antipathy fire and water light and darkenesse contending and striuing against one another though they haue no will or reason to stirre them vnto the fight For though as we haue shewed the conflict of conscience ariseth out of logicall disputes and the discourse of reason and vnderstanding and therefore can onely be in them who haue the vse of these yet this combate of the spirit springing from another fountaine euen the change of an nature through spirituall regeneration there may in that sense which I haue shewed euen in children and ideots bee some kinde of conflict betweene the spirit and the flesh the seede of grace and of corruption striuing against one another All which is to be vnderstood not of all infants belonging to Gods Election but onely of those which dye in their infancy who hauing much to bee done for the quicke perfecting of that great worke of their saluation whilest they are going that short passage betweene the wombe and their heauenly inheritance God to manifest his infinite wisedome power and goodnesse doeth thus worke in them after a wonderfull and extraordinary maner And as for these who liue to riper age and vntill they haue the vse of reason and vnderstanding they haue not this conflict in them before their regeneration and conuersion because then onely the spirit and in sanctifying graces doe begin to dwell in them and to make warre against their carnall corruptions § Sect. 3 That this conflict is not in al the regenerate in like manner and measure As touching the second point we are to know that the conflict betweene the spirit and the flesh is not in all the regenerate after the same maner nor in the same measure but diuersly as it pleaseth the Lord to glorifie himselfe in the manifestation of his wisedome goodnesse and omnipotencie either by giuing vnto his seruants a great measure of strength and spirituall grace by which they obtaine an easie victorie wherein the bounty of his goodnes clearely shineth or a lesse and scanter proportion by which notwithstanding they are inabled as certainely though not so speedily to ouercome hereby magnifying the all-sufficiencie of his power which more manifestly appeareth in our 2 Cor. 12. 9. greater weakenesse For according as the measure of our spirituall strength and riches of Gods grace as also of carnall corruption differ in respect of their diuers proportions such is the difference in this Christian combate betweene one faithfull man and another For some receiue but a small measure of spirituall illumination the least degrees of faith confidence loue and other spirituall graces and these through their weakenesse commonly make weake assaults against the flesh and fleshly lusts and as weakely withstand their encounters whereof it commeth to passe that they stand in the battaile with much faintnesse and frailetie and receiue many wounds foyles and fals before they obtaine the victory Though the Lord performing euen to these his gracious promises doth not suffer them to be tempted aboue their power but either assisteth them by his owne might or fitteth them with slight tentations according to their weakenesse Sometimes there is in the regenerate lesse reformation of their corrupt natures by the restraining grace of God and the common gifts of the spirit by reason whereof the flesh is of greater strength and the corruptions thereof are much more malignant raging and violent in all the faculties of their soules especially in their wils passions and affections So that though they haue a great measure of strength and spirituall grace yet they cannot with any ease or in short time get the vpper hand but there is much strugling and wrastling sharpe and fierce assaults on both sides as is betweene mighty enemies equally matched and sometimes the one sometimes the other preuaileth and woundeth
chearefull readinesse to suffer any thing which it pleaseth God to cal him vnto for his sake vntill at last it come to that plerophory and full perswasion of Gods vnchangeable loue and our Election Rom. 8. 38. 39. 1 Ioh. 4. 18. Adoption and Saluation which was in the Apostle Paule who was fully perswaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to seperate betweene Gods loue and him And this is accompanied with such peace of conscience as passeth all vnderstanding For when we are assured that wee haue the remission of our sinnes and are quite freed from them both in respect of their guilt and punishment then the terrours and feares which did accompany them are taken away and both Sathan and our owne consciences which did continually accuse vs are put to silence so as they can no longer affright vs nor disturbe our peace From whence springeth spirituall ioy vnspeakeable and glorious whereby we reioyce not onely in the fruition of Gods benefits but also in afflictions and tribulations as the Apostle witnesseth when as we see our selues freed out of the hands of all our spirituall enemies the wrath of God the curse of the lawe death hell and condemnation and now brought into an happy and blessed estate of grace and saluation in and by Iesus Christ and and his benefits apprehended and applied by faith Which effects who so finde thus wrought in them they may be assured that they haue the spirit which is the cause and authour by which they are wrought euen as the light bringeth vs the Sunne the streames to the fountaine and the branches and fruite vnto the roote from which they flow and spring § Sect. 7 The differences betweene a iustifying faith and the faith of presumptuous ciuill worldlings Yea but hypocrites and vnregenerate men doe boast most of their faith and assurance of saluation and therefore they also may haue the spirit or else this faith is no infallible signe of it To which I answere that they haue no true faith but as it were in a dreame and dotage they delude themselues by mistaking their carnall and secure presumption for a liuely and iustifying faith But how shall we discerne the one from the other seeing they seeme to haue oftentimes as strong confidence assurance of their saluation as the best Christians I answere that though there be betweene them some seeming similitude yet there is as great difference as betweene pure gold a rotten post guilded ouer For first true faith is grounded on the Scriptures the word of God but presumption hath no ground but an idle conceipt arising cut of pride and selfe-loue True faith alwayes followeth vnfained humiliation in the sight and sense of our sinne and misery whereas the presumptuous man was neuer humbled but hath a proude conceipt of his owne righteousnesse and worthinesse Faith followeth illumination and knowledge and first we must know God and his Christ before we can truely beleeue in them but presumption riseth commonly out of ignorance and the more destitute the woldly man is of the knowledge of God and his wayes the more bold and confident hee is in his perswasion True faith is ioyned with all other graces as loue zeale of Gods glory humilitie patience and obedience manifesting it selfe by the fruites that it bringeth foorth in good workes But presumption is seuered from them all and goeth alone without any such company and attendants True faith is not discerned before sound conuersion and then it beginneth in some small and weake degrees but presumption is borne and bred with vs and in an instant commeth to its full strength which maketh the secure worldling to bragge that he hath alwayes beleeued and is so strong in faith that he neuer doubted of his saluation True faith is not attained vnto without great difficulty it being no lesse a worke to beleeue the Gospell then to fulfill the Lawe but presumption voluntarily creepeth into our hearts and the lesse paines wee take in the vse of Gods holy ordinances the more easily it entreth and the stronger it waxeth Faith is alwayes assaulted with doubting and the one being a fruite of the spirit the other of the flesh there is a great and continuall conflict betweene them but presumption is bold and confident and he who is possessed of it professeth that hee neuer doubted of his saluation neither feeleth he any conflict in him because he is wholly carnall and corruption warreth not against corruption but onely runneth out of one extreame into another for when the secure worldling being by some meanes awakened out of his lethargy ceaseth to presume then he beginneth to despaire Faith purifieth the heart and worketh by loue and is neuer seuered from vnfained repentance but presumption nourisheth and increaseth all sinfull corruptions and they who most presume are most destitute of all true loue towards God and their neighbours And howsoeuer they leaue some grosse sinnes forworldly respects yet they repent of none there being no charge in their affections but onely in their actions yea in this respect also they nourish many sins in their bosomes which they thinke most sweete and aduantageable and will by no meanes be perswaded to part with them Faith vniteth and applieth Christ vnto the beleeuer for all vses for which God gaue him that is as well for sanctification as for iustification and saluation and applieth the vertue of his precious Rom. 12. 1. blood for the taking and purging away of the pollution and corruption of sinne as well as the guilt and punishment and as it taketh hold of Christ to make him ours so it giueth and offereth our soules and bodies vnto Christ that we may become his and be wholly deuoted and dedicated to his worship and seruice but presumption onely apprehendeth Christ for the remission of sinne and the obtaining of euerlasting life and not for the mortification of sinne by vertue of his death nor spirituall quickening and renewing by power of his resurrection and so also it is onely a receiuer but no giuer it taketh all in shewe which Christ offereth but it will in loue of thankefulnesse returne nothing vnto him againe Faith finding it owne weakenes and the sharpe encounters of doubting and incredulity laboureth earnestly in the vse of all good meanes whereby it may bee more and more encreased and confirmed as hearing the word receiuing the Sacrament reacing prayer meditation and such like but presumption finding no such assaults securely neglecteth all these helpes feeling it selfe then the strongest when it is most destitute of them Finally true faith endureth in the day of fiery tryall and temptation and euen when God seemeth to frowne to withdrawe outward testimonies of his loue and in stead of them sendeth afflictions and crosses then the beleeuer with Abraham hopeth aboue hope and beleeueth against beliefe it Rom. 4. 18. Iob. 13. 15. 19. 25. pearceth through all these cloudes of
breake then bowe and incline to any good the spirit of God maketh it to melt like the heart of Iosiah and so suppleth and softneth â—t that it becommeth flexible to Gods wil and fit to receiue any impression which he is pleased to stampe vpon it or any forme which hee will frame it vnto as if it were no more yron but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Psal 34. 38. and like yron which maketh other things colde with the very touch thereof Gods spirit so heateth and inflameth him with feruent loue and ardent zeale that hee hath not onely liuely heate in himselfe but euen like spirituall fire he communicateth his heate and warmth of holinesse and righteousnesse to all that are neare vnto him making them which were colde and dull hot and zealously feruent in all Christian and holy duties Finally whereas like yron hee is naturally so lumpish and heauy that hee is wholly fixed and fastened to the earth minding onely worldly things and can no more mount vp aloft in holy heauenly meditations then yron of it selfe can ascend into the ayre or if by some outward force his thoughts be raised vp to minde those things which are aboue no sooner is the strength of the outward agent spent but presently like an yron bullet it falleth downe againe and euen presseth into the earth with more then wonted waight violence Contrariwise when as his earthy massinesse is attenuated with the fire of Gods spirit hee not onely becommeth more light but being throughly heated in this holy forge he sendeth vp the sparkes of spirituall meditations and now forgetting his olde earthy nature hee doeth no longer lye groueling on the ground minding onely earthly things but being risen with Christ he seeketh not things beneath but those things that are aboue and euen whilest his body is on earth Col. 3. 2. Phil. 3. 20 his conuersation is in heauen and though hee cannot corporally ascend yet he continually sendeth vp the therward the sparkles of holy heauenly thoughts and euen taketh his chiefe comfort and delight to spend his spirits in diuine contemplation Lastly as fire by the warmth and heate thereof refresheth and cheareth those creatures which are frozen and benummed with colde and communicateth vnto them the operations of life strength and nimblenes So this holy fire of the spirit giueth spirituall life and quickening vnto vs who are dead in trespasses and sinnes and by the diuine heate of Gods loue it warmeth cheareth and refresheth our icy and benummed hearts inflameth them with a feruent zeale of his glory and an ardent loue towards him who hath so loued vs and also to our neighbours for his sake whereby it commeth to passe that we who were frozen in the dregges of our sinnes and so weake and stiffe that we were not able to stirre a limbe for the doing of any good action are now made by this vitall heate strong and actiue for all good duties So our Sauiour saith that it is the spirit that quickneth the flesh profiteth nothing and the Apostle telleth vs that the spirit giueth life And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him the lawe of the spirit of life and saith that this spirit is life because of righteousnesse § Sect. 11 That we may know that the spirit dwelleth in vs by the operations signified by the former metaphors If therefore we would knowe whether the spirit of God dwell in vs or no wee must examine our owne hearts and try our selues whether there be in vs these operations and effects of the spirit which are resembled by these metaphors and similitudes as first if it haue like a mighty winde cast downe the strong holds of sinne and as it were laide flat on the ground our proude carnall reason and rebellious will subiecting them to the will of God and the rule of his word if it hath caused vs not onely to burne in loue of Gods Maiesty but euen to blaze out in the zeale of his glory and if it hath cleansed vs like pure wheate from the chaffe of our corruptions and from the light corne of humaine inuentions and vngrounded superstitions Secondly let vs consider and try our selues if like an oyle it hath suppled and softned our hard and stony hearts so as they are pliable to Gods will if by this spirituall annoyting wee be made more strong actiue and nimble to performe holy and Christian duties then euer wee haue beene in time past and finally if it haue comforted and cheared our hearts in the assurance of our reconciliation with God and remission of our sinnes filling them with spirituall ioy and hath brought peace of conscience which maketh vs to looke with a chearefull countenance euen whilest the world frowneth vpon vs. Thirdly let vs examine if like water it hath cleared the eyes of our mindes and hath giuen vnto vs a sauing feeling and experimentall knowledge of God our selues and his holy trueth if it hath cooled and refreshed vs who were scorched with the apprehension of Gods anger for our sinnes or with the heate of troubles and afflictions and hath quenched our spirituall thirst by applying vnto vs Christs righteousnesse and blood-shead as it were a fountaine of liuing waters if it hath by applying vnto vs the vertue of Christs death cleansed and purged vs not onely from the guilt and punishment but also from the corruption of our sinnes so as though they dwell yet they doe not raigne in our mortall bodie and lastly if it haue watered our hearts as it were dry and barraigne grounds and hath made them like a fertile soyle to bring foorth plentifull fruites of holinesse and righteousnesse Finally let vs examine and try our selues if it haue beene vnto vs a spirituall fire to giue vnto vs light who sate in darkenesse and in the shadow of death if like a fire it haue consumed the drosse and rust of our corruptions and in some measure hath refined vs and made vs vessels of grace fit for Gods vse and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory and with the loue of him and our neighbours so as wee who were stiffe and benummed are become strong liuely and actiue in performing all holy and Christian duties which wee owe vnto them And if wee finde these effects and operations in vs then may wee be assured that the spirit of God which is the cause and authour of them dwelleth in vs though they be not in vs in perfection if they be in sincerity and truth but if vpon trial we finde that they are altogether wanting then haue we not the spirit of God which can no more be seuered from these effects and signes of it then light from the Sunne or those effects before spoken of from the wind and oyle the water and the fire § Sect 12.
first this sobernesse of minde maketh vs contented with that measure of earthly blessings which wee enioy as being that portion which God hath allotted vnto vs and not so much as to desire any more but when the Lord offereth it vnto vs by honest and lawfull meanes Contrarie wherevnto are the desires and indeauours of worldly men who when they haue little murmure and repine against Gods prouidence and are ready vpon all occasions to vse vnlawfull meanes for the bettering of their earthly estate and when they haue much and more then enough are not contented and satisfied with their aboundance but still abour after more carking and caring as though they were in want and biting at euery baite which promiseth gaine although the hooke of sinne be hid vnder it Secondly from contentation springeth thankefulnesse whereby we ascribe all wee haue receiued vnto God as being his gifts and hauing nothing else to returne doe render vnto him praise and thanksgiuing Whereas contrariwise those who are wicked and vnregenerate howsoeuer they reioyce in the fruit o◠of his temporall benefits yet not in him for they doe not giue vnto him the glory of his owne gifts but rather glory in themselues and sacrifice as the Prophet speaketh vnto their Hab. 1. 16. owne nets and kisse their hands as though by their owne wisedome and prouidence industry and painefull indeauours they had made themselues owners of al these things whereby they are moued to an high and proud conceipt of their excellencie and sufficiencie and in comparison of themselue◠to contemne all others So in the second place this sobrietie of minde appeareth in the right vse of spirituall graces For the spirituall man looking vpon them as the gifts of God and beholding them as the first fruits of the spirit which are not perfect but only begun and seeing the many faylings defects wants and weakenesses which are in them and the strong corruptions which are mixed with them he resteth not contented and satisfied with the portion which he hath receiued but like a new borne babe hungreth and thirsteth after the sincere milke of the word that 1 Pet. 2. 1. 2. he may grow vp thereby and still inlargeth his desires and striueth indeauoureth in the vse of al good meanes wherby hee may attaine vnto more and more perfection in the meane time waiting vpon the Lord with faith and hope meekenes and patience for his blessing vpon these meanes whereby they may become effectuall and profitable for the ends for which they vse them As we see in Dauid who expected and waited for the Lord more then they who watch for Psal 130. 6. the mourning and as the eyes of seruants looke to the hands of their maisters and of the maiden vnto the hand of her mistresse Psal 123. 2. so his eyes waited vpon the Lord his God vntill hee had mercie vpon him But yet the faithfull doe not so looke after more increase of spirituall graces as that they forget to bee thankefull vnto God for that measure which they haue alreadie receiued but considering that they are no naturall endowments but Gods free and gracious gifts which of meere loue he hath granted vnto them without any their deserts denying them to many others which are by nature as good as they this maketh them not onely for the present to inioy the graces they haue receiued with contentation and much comfort and spirituall reioycing but also to leade and magnifie Gods mercie and goodnes towards them and to render vnto him all thankes and praise for his gracious gifts CHAP. XIII Of the euent and successe of the fight betweene the Flesh and the Spirit § Sect. 1 Of the foyles which the spirit receyueth in this conflict THE last thing to be considered in this conflict betweene the spirit and the flesh is the euent and successe of the fight betweene them which is two-fold the first whereof is the repuses and foyles which the spirit receiueth and suffereth through the malice and furie of the flesh the second is the victory and triumph of the spirit ouer it the first being temporarie and lasting onely for a time the other permanent and euerlasting Concerning the former the spirit is often foyled in this combat when as by the subtiltie or violence of the flesh it is hindred in the course of godlinesse and allured or forcibly drawne to the committing of sinne Of which the Apostle complaineth I see saith he another law in my members warring against the law of my minde and bringing me into captiuitie to the law of Rom 7. 21. 22. sinne which is in my members And againe I finde then a law that when I would doe good euill is present with me The which happeneth either through the weakenesse of the spirit or want of watchfulnesse and spiritual care to keep the whole armour of God fast buckled vnto vs. Of which foyles there follow two notable effects the first is vnfained and bitter griefe and sorrow for our slips and fals the other an earnest and feruent desire to rise againe to be deliuered from the bondage of the flesh and hauing regained the victory to subdue and keepe it vnder for the time to come Of the former we haue an example in the Church which finding her failings and fals into sinne pittifully complaineth and cryeth out vnto God for helpe O Lord why hast thou made vs to erre from thy wayes And hardened our heart from thy feare Returne for thy seruants sake the tribes of thine inheritance Esa 63. 17 Wherein we may obserue an apparant difference betweene the fals of the faithfull and the vnregenerate For whereas these being fallen willingly doe liue and lye in their sinnes with pleasure and delight The godly beeing surprized at vnawares or being ouercome through their frailetie and weakenesse and the violence of tentation doe mourne and grieue for their sinne and labour to rise out of it by vnfained repentance and whereas they yeeld vnto it voluntary and cheerefull obedience as vnto their lawfull King and soueraigne the other being held vnder a forcible and tyrannicall subiection doe bewayle their thraldome and are neuer at rest till they haue found out some meanes to be deliuered out of it § Sect. 2. That from the foyles of the spirit arise earnest desires to be freed from the slauerie of sinne Rom. 7. 24. And from hence arise vehement and earnest desires to be freed from the slauery of sinne like that of the holy Apostles O wretched man that I am who shall deliuer me from the body of this death And to serue the Lord in the duties of holinesse and righteousnesse For as the needle in the dyall which is touched with a loadstone may by a forcible motion turne wind too and fro but wil neuer stand fixed and stedfast till it bend vnto it owne proper point so the heart of the regenerate touched with Gods holy spirit howsoeuer through the violence of
most woefull and miserable conditions if wee doe not fight against it it will fight against and ouercome vs if we delicately bring vp this slaue from his youth hee will not onely be as a son but as a tyrannous Lord and maister at the length if wee hold it not strictly vnder in base subiection it will leade vs captiue vnto sinne and inthrall both our soules and bodies in most wretched bondage so that much better it were for vs to be miserable Galley-slaues to the merciles Turkes then to be held in this cruell bondage although a generous and noble death were much to bee preferred to either of them Better it were with the Prodigall sonne to become swineheards and feede filthy hogges then to become seruants and slaues to these sensuall and more filthy lustes which make vs to take delight in nothing but in wallowing in the myre and sinke of sinne Now how vnworthy is it our beeing and breeding that wee who were by our creation the sonnes and children of the glorious creatour of heauen and earth should by yeelding our selues to our carnall and sinful lusts become slaues to such cruel tyrants who will make vs imploy our bodies minds which were created for the seruice of the great God in the miserable Maior sum et ad maiora genitus quam vt mancipium sim mei corporis Seneca bondage of sinne and Sathan The heathen man could say that hee was more noble and borne to more excellent ends then that he should become a slaue to his owne body and should not we who far exceede him in spirituall nobilitie as hauing God for our father and Iesus Cbrist for our elder brother fight rather in this warfare vnto blood and death then to become captiues thrals to a far worse master euen the body of sin and death which dwelleth in our members But as the flesh is hatefull for it base and carnall tyranny so is it in respect of the pollution and filthinesse thereof most odious and loathsome for there is no filthy sincke no stincking carrion to be compared vnto it Now which of vs as one saith especially ennobled by birth and liberally Bernard lib. de dilig Deum brought vp that being clothed with loathsome ragges spawled on with filthy spittle and in most beastly maner defiled with noysome excrements and filth that would not exceedingly loath and abhorre them hastily strippe them off and with indignation cast them away And therefore he who findeth not his garment but himselfe within vnder his garment to bee such an one it becommeth him to grieue so much the more and to be astonished in his mind because he beareth and is faine to carry about with him that which being much more neare is also much more loathsome abhominable § Sect. 3. The 3 reason taken from â—â—e manifold euills which aâ—câ—â—ent vnto vs by the flesh Thirdly let the manifold euils which are done vnto vs by the flesh make vs to vndertake this combate against this malitious and pestilent enemy with all courage and resolution For it is more mischieuous vnto vs then the diuell himselfe who as hath beene shewed could neuer hurt vs if we were not first betrayed by this inbred enemy Yea it is worse then hell and damnation as being the cause of them both and without it hell were no hell neither could condemnation fosten vpon vs vnlesse wee walked after these carnall lustes It is the roote of all sinne and the wel-head and fountaine of all other wickednesse from which idolatry blasphemy murther adultry and all impietie and vnrighteousnesse growe and spring Consequently it is such an enemy as maketh God himselfe our enemy exposing vs to the hot flames of his fiery wrath and would innumerable times cast vs headlong into the euerlasting torments of hell fire if the infinite mercies of God did not stay vs in the way It is the prouoker and inticer to all wickednesse and all the outrages and horrible crimes which are committed in the world may challenge the flesh as their chiefe cause and authour From it came Caines murther Lots incest Dauids adultry the malice of the Iewes and Priestes which moued them to slander apprehend accuse condemne whip crowne with thornes and crucifie the Lord of life It was it that pearced our Sauiours hands and feete that thrust the speare into his side that made him to bee in that agony and perplexity in the garden and vpon the crosse and which moueth men daily to crucifie him afresh and to trample his precious blood vnder their filthy feete as though it were an vnholy thing and can wee finde in our hearts to haue any peace or truce with such a malitious enemy to our blessed Sauiour And shall wee not rather with implacable anger and constant resolution assault persue wound and kill it which offred all these indignities to our dearest Lord Moreouer as it is the cause of all sinne so also of all punishment in this life of all our miseries of sicknesse and diseases of the body trouble of conscience and terrours of minde of pouertie and penury in estate losse of our good names shame and reproach and all other the deserued punishments of sinne and for conclusion of all of death in the ende of our liues and of euerlasting condemnation and destruction in the world to come For if we liue after the flesh wee shall dye the death of body and soule and not onely bee depriued of Gods fauour of the eternall fruition of his heauenly kingdome and those vnspeakeable ioyes which shal neuer haue ende but for euer bee plunged into the lake of perdition whereas is weeping and gnashing of teeth Now what can iustly more incense our anger to take sharpe reuenge vpon such an enemy then to consider that it is vnto vs the authour of all mischiefe and plungeth vs into all euill both of sinne and punishment § Sect 4. The 4 reason is taken from the assurance of victorie Lastly let this encourage vs to the fight in that if wee make warre against our flesh and the lustes thereof wee shall be sure to obtaine the victory and not onely ouercome them but with them the world the diuell and all other enemies of our saluation To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates vbi vincuÌ„tur invisibiles cupiditates etc. August de Agon Christ lib. cap. 2. Tom. 3. col 762. excellently speaketh There saith he the inuisible powers which are at enmitie with vs are ouercome where the inuisible lusts are conquered and subdued And therefore we who ouercome the desires of worldly things in our selues it is necessary that we should also ouercome him who by these desires raigneth in man c. For within vs we ouercome those who assault vs without whilest we ouercome our lustes by which they raigne and rule in vs as on the other side those whom they find like vnto themselues them they drawe with
August in psal 103. T. 8. cap. 1212. vs obserue well saith Austine the serpents head that we may giue it mortall wounds or keepe it from entring and gliding into our hearts and what is the head of the serpent but the first suggestion and temptation vnto sinne wee must deale with the flesh as Cyprian would haue vs to deale with the diuell seeing it is his child and much resembleth the wicked father Withstand saith he the diuels first alluring suggestions Diaboli primis titillationibus obâ—â—andum est nec colubeâ— soueri debet donec in serpentem formetur Cyprian de Ieiunio neither let vs cherish the snake least within a while it growe to a serpent The motion of sinne is but too too naturall and therefore it is our best course to stoppe it at the first when as it is but slow and weake whereas the longer it lasteth the more it increaseth in strength and violence It is an exorbitant and vnlimitted euill which admiteth of no bounds if we let it haue full libertie to inlarge it selfe and like Elias cloude though at first it seeme so small that it can scarely be discerned it wil extend it selfe to such a largenesse that it will hide from vs all our heauenly hopes and let vs haue no warmth nor comfort by the light of Gods countenance § Sect 4. That if we doe not withstaÌ„d the first assaults of the flesh we are not so wise as worldlings in their generation O then that wee were as wise for our soules as wee are wise in our generation about the things of the earth For who hauing fire cast into his bosome will not as soone as he discerneth it presently cast is out who is not ready with all speede to quench it when as it first taketh hold of his house and what fâ—lly and madnesse would wee thinke it if any should let it alone because the fire is but new begun supposing that it may more conueniently bee quenched when it is increased to a great flame wee cause our garments to be mended when the rent is but small because it will then be both best and most easily done whereas if we let them alone euery thing catcheth hold and will by increasing the rent spoyle the vesture If the waters haue made a breach in the bankes wee thinke it our wisedome presently to mende and make it vp and if we spye a leâ—ke in our shippe we presently stop it and doe not stay till it be ready to sinke with water And why should we then suffer our sinfull lustes to burne in our breasts and not rather cast out this hellish wilde-fire as soone as wee perceiue it hath enflamed vs why should wee not bee as carefull for our soules as we are for our houses and with all speede extinguish the flames of carnall concupiscence as soone as they are kindled when as we may doe it with more ease and farre greater safetie and securitie The least sparke saith one growth in time to a great flame and often times the seede of the Vel exigua scin tilla flaÌ„ nam ingentem acceudit et hominem saepe numero vipetae semen perdidit c Nazian in sent viper hath destroyed a man And therefore knowing this let vs flee and shunne the least fault seeing though it be small yet it will become greater if we suffer it to goe on A small errour and digression in the beginning of the way becommeth great in the ende of the iourney and whereas when wee begin to erre out of the right path into some by-way wee might recouer soone our errour by returning backe or crossing ouer to the way whence we so lately digressed if we hold on the longer we trauell like the lines in the circumference drawne from the center the further we shall be from the right ende of our iourney and so our errour will not be amended without great trauel labour O why doe we not then presently mende the rents which sinnes newly committed haue made in our consciences seeing being thus torne and tottred new sinnes will more easily catch hold and make them farre worse then they were at the first why should not wee make vp the breach when it first appeareth but suffer it still to bee more and more increased vntill wee bee ouerflowed and drowned with a stood of wickednesse and why should we not presently stoppe the leakes which sinne hath made in the shippe of our soules but put it off to the time of sicknesse and death when as being full of all impiety wee are ready to sincke into the gulfe of Hell Excellently speaketh Augustine to this purpose As soone saith hee as any sinnes haue stollen vpon and surprised vs let vs presently take care to cure the wounds of our August de tempore serm 8. 8. T. 10. c. 785. soules by applying the medicine of vnfained repentance The stitching needle and plaister are fruitfully applied to wounds whilest they are yet warme and the sore is soone healed which is not suffered to fester and rancle with negligent handling And therefore as oft as wee offend let our sinnes finde vs iudges and not patrons accusers and not defenders Doe thou acknowledge and God will forgiue and how shall God vouchsafe to forgiue if we will not vouchsafe to acknowledge that wee haue offended him For the good of our bodies wee are carefull to obserue the rules of Physicke meeting and preuenting approaching diseases before they seaze vpon vs because health is with more ease and safetie preserued whilest wee haue it then recouered when it is lost or if wee haue neglected this yet wee are ready to withstand the beginnings of our diseases by the vse of all good meanes because wee knowe that the medicine is prepared too late when as the sicknesse hath taken fast hold and is increased to it full strength Let vs then be as wise for our soules for what is sinne but a spirituall sicknesse which causeth and bringeth euerlasting death And therefore our best course is to preuent it and the next quickly to cure and remoue it It is the Gangrene of the soule which is cut off with litie daunger Malum nascenâ— facilius curatur Cicuri de offic when it first tainteth and but slightly toucheth a member but if it be let alone it will creepe and spread it selfe ouer one part after another vntill at last it growe desperate and incurable It is a spirituall plague which first insensibly infecteth the ayte and by it the spirits and so spreadeth ouer the whole body till it come to the heart and therefore heere if euer the Physitians rule is good to be obserued Cito longè tarde for wee cannot flee from it too speedily nor goe too farre from it and it wil be much too soone and exceeding daungerous if wee doe at any time returne vnto it Sinne is that euill seede which the wicked one soweth in our hearts which if it be watred and
God who is displeased with them So Austine There is no sinne so little which being neglected doth not increase and we must not consider what we haue done Nullum enim peccatum adeo paruum quod non creseat neglectum Non enim considerandum quid fecerit led quem offenderit August de peniten vera et falsa cap. 8. T. 4. Col. 1042. Aug. de contrit cordis Cap. 4. T. 9. col 837. but how great he is whom we haue offended Let vs consider further that the eternall Sonne of God suffered the bitter death of the crosse as well for the least as the greatest sinnes and can wee thinke any sinne small which could not otherwise bee purged away but by the precious bloud of our Sauiour Christ Perhaps saith Augustine thou esteemest some sinne to bee but small but alas doth not euery sinne by preuarication dishonour the person of our Lord how dare then a sinner call any sinne small when as the Sonne of God gaue his life for it aboue which nothing in the world can be esteemed § Sect. 2. The greate euills which come of the least sins Secondly let vs consider the great euils which come of the least sinnes For first euen our smallest sinnes defile our persons and leaue such blots and staines behinde them as make vs vgly and loathsome in the sight of God especially when as we giue vnto them voluntarie entertainment and willingly liue in them against knowledge and conscience Now how ill doth it become vs who are the temples of the Holy Ghost to haue in vs such sluttish corners and noysome filth as is odious and abominable to this blessed guest How ill beseemeth it vs who are espoused vnto Christ to come into his presence spotted and blemished with loathsome defilements We will not as neere as we can suffer our faces to bee sprinckled with the least speckes of stinking channell dirt nor to haue our apparell bespotted with noysome excrements and shall wee make more esteeme of our apparell then of our persons and take more care for our corruptible faces then for our immortall soules to present them to our bridegroome without spot or wrinckle holy and vnblameable that hee may present vs such to his heauenly Father Againe the least sinnes doe wound and beeing often committed doe seare the conscience euen as slight labours being continuall doe brawne and bring an hard thicke skin vpon the hands many little drops doe dint the hardest stone and many small blowes cut downe the strongest Oake and as they seare the conscience so they harden the forehead make the countenance to become impudent and take away all shame fastnesse Chrysost in Act 19. Homil. 41. T. 3. c. 716. and blushing According to that of Chrysostome by often sinning the soule is made impudent for euery sinne when it is committed and is come to his perfection doth leaue behinde it Cum per leuiâ— delicta deflectimus vsu cuncta leuigante non timemus postea grauiora committere Gregor in morall lib. 10. cap. 14. a poison in the soule And so being fleshed in wickednesse we are make more bold to venter vpon the committing of those which are more haynous For as one saith when we bend from the right course by lighter faults wee afterwards feare not to commit those which are greater vse and custome smoothing the way that leadeth vnto it And the Heathen Satyrist could say Who hath made an end of sinning when as they haue giuen ouer their blushing Of whom hast thou Nam quis peccandi finem posuit sibi quando recepit eiectum semel attrita de fronte ruborem quisnam hominum est quem tu contentum videtis vno flagitio Iuuenal Satyr 13. in fine obserued of these men to rest contented with one crime Furthermore if we would know how much euen those sins which in the world and according to the iudgement of the flesh are esteemed small doe prouoke the Lords wrath against vs wee may easily discerne it by those seuere and grieuous punishments which hee hath inflicted on offenders in this kinde Nadab and Abihu because they did offer strange fire in stead of that which was continually to haue beene preserued in the temple were presently deuoured with fire sent from God Because Vzzah put out his hand to stay the Arke in the cart which he with the rest of Leuit. 10. 1. 2. his Brethren should haue carried vpon his shoulders vvas smitten with present death Because Achan tooke of the 2 Sam. 6. 6. spoile of his enemies a Babylonish garment a wedge of gold and two hundred shekels of siluer which in it selfe had beene lawfull inough had not God forbidden it diuers of the people were slaine with the sword of their enemies Ios 7. and hee with all his were stoned to death and burnt with fire Because the sonne of the Israelitish woman in contempt of Gods commandement gathered sticks on the Sabbath day he likewise by expresse order from God was put to death Because Ananias and Sapphira in the hypocrisie Act. 5. of their hearts kept backe part of the price of their owne possessions after it was dedicated to the common vse of the Church they both dyed for it in a fearefull manner But aboue all most dreadfull and terrible is the example of our first parents who by eating of the forbidden fruite a sin very light and small in the estimate of worldly men although in truth it were not so all circumstances beeing rightly considered brought death the curse depriuation of Gods image and their owne happinesse all the miseries and punishments of this life and eternall condemnation in the world to come So that no small euils and mischiefes doe come of those which seeme to the world but small sins but although our sinnes when they are repented of become Haec peccata etsi parua sint per dei misericordiam fiunt magna peccatoribus negligentia August de paenit vera et falsa cap. 8. T. 4. Col. 1042. Mat. 5. 22. small veniall and nothing through Gods infinite mercie yet they are made great vnto sinners through their negligence and impenitencie What lighter offence and lighter esteemed then to bee vnaduisedly angry with our brother and in our heate to call him Racha and Foole and yet this alone as our Sauiour teacheth vs will in danger vs to iudgement and our bodies and soules to be cast into hell What seemeth to the iudgement of flesh and bloud more slight and veniall then to vtter now and then some idle words and yet euen of these we shall giue an account at the day of Mat. 12 36. iudgement and those that are accountants are sure to bee cast into the prison of vtter darknes if our Sauiour Christ Si paruum tibi videtur aut modicum fratri dicere faâ—ue vel geheona ignis videatuâ— tibi magna c. August in psal 129. T. 8. c. 1â—07 who hath forewarned vs of
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
calleth the body of death and by chastizing whipping whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth to suppresse or keepe vnder And although hee granteth that the Apostle heere vseth a borrowed speech from those who according to ancient custome fought for a maistery and saith that he did euill intreate and keepe vnder his body like those champions who either with their sistes or with bags of sand did beate and bruise their aduersarie till they were blacke and blewe yet he saith and onely saith it without any shewe of reason that it is very probable that Paul vsed to whip his owne body both because the Greeke word signifieth so much which is vtterly false and because this kind of punishment was vsuall among the ancients which also wee must take vpon his word seeing he neither alleadgeth nor in trueth is able to alleadge any authoritie for it His other arguments to commend whipping and afflicting of the body are the Publicans smiting of his breast whereby hee shewed the compunction of his heart in his humiliation and penitent confession of his sinnes some testimonies of Hierome which speake of fasting sackcloath and beating of the breast Gods approouing and commaunding the paying of voluntary vowes the which he childishly restraineth Numb 30. to fastings and other afflictions of the body and among the rest to whipping though there be no collour for it in the place which he alledgeth And finally he produceth the example of Iohn the Baptist whose garment was Cammels hayre his meate locusts his bed as he saith but proueth not the ground his house the desart All which reasons and examples being farre vnfitting the wit of such a subtill sophister and in trueth nothing to the purpose I will passe ouer supposing that the bare repeating of them is a sufficient confutation and that like abortiue birthes they will presently dye as soone as they come to light § Sect. 3. That the papistes in their purest doctrine vnderstand by the flesh our bodies the inferiour sensitiue faculties only And thus doe they as it were in their dreame or dotage by the flesh vnderstand the body alone but when they are most awake and in the best strength of their memory and vnderstanding they doe by the flesh vnderstand the inferiour parts of the soule the sensitiue faculties the appetite and imagination as they are corrupted which also according to the doctrine of the last councell of Trent they hold not to be sinne but onely the punishment of it though the Apostle maketh the flesh not onely to be the cause of all other sinne but also with a certaine emphasis calleth it sinne it Rom. 7. 17. selfe So on the other side by the spirit they vnderstand the superior part of the soule the reason vnderstanding and wil which they magnifie and extoll as though it were free in it selfe from al corruption the cause of all good a professed enemy to the flesh fighting against it continually with all the lusts thereof And thus Thomas Aquinas saith that the flesh is said to fight against the spirit in as much as the sensitiue appetite Aquin in Rom. 7. lect 3. tendeth to the contrary of that which reason desireth according to that of the Apostle Gal. 5. the flesh lusteth against the spirit So Lewis de Granada saith that there are in our soule two principall parts which of Diuines are called the superiour and inferiour parts And that in the superiour L. Grenâ—t de perfect amoâ—is Dei cap. 7. which is called the spirit and the minde is the will and vnderstanding which ruleth the will and is as it were it eye and guide In the inferiour is the sensitiue appetite with the imagination which also is the eye of the appetite of which it is moued and these parts he maketh to be as it were two common wealthes in man the one of beastes the other of Dulcis precator lib. 1. par 2. Cap. 19. Angels That he calleth else where the flesh concupiscence sensualitie or the sensitiue appetite whence all the perturbations of the minde doe arise as it is corrupt and made inordinate through sinne And in the same place hee compareth the superiour part to a wife of so great beautie nobilitie and wisedome as is possibly incident to that sex making the man happy who is married vnto her and the inferiour part he compareth to a seruant a witch and sorceresse vpon whose loue this man is so besotted that putting away his wife hee maketh himselfe a pray to his slaue c. §. Sect. 4. That the practise of popish mortification plainely sheweth that by the flesh they vnderstand the body onely their mortification being nothing else but a bodily exercise And this is their purest conceit concerning the flesh and the spirit which being wholly corrupt how great is the corruption For in their practise they manifestly shewe that by the flesh they vnderstand the body seeing for the mortification thereof they appoint onely bodily exercises which tend to the vexing tormenting and weakening thereof as penance pilgrimages watchings whippings rough cloathing hard lodging and such like supposing that they fight against the flesh when they make warre against their owne bodies by afflicting and punishing it Wherein that I may not seeme to slaunder them I will insert an history of Memor lib. 2 in tract de satisfact Cap. 1. monkish mortification as it is recorded by their famous S. Clematus in his Booke called the Ladder of Paradise and in the fifth staffe of his ladder Which story for the worthinesse of it is related by Lewis of Granada in his Booke intitled the memoriall of a Christian life as a perfect patterne of mortification and is most vnfaithfully translated into english by one Hopkins a Priest for the practise and exercise of the english Catholickes And not to alter his methode though most confused because it is well enough sorted and suited to the matter nor to tire the reader with viewing ouer euery particular in that heape of trash briefely he telleth vs that himselfe comming into a much admired monastery he saw among the Monkes in their practise of penitence such wonderfull things as the eye of the negligent hath not seene the eare of the slothfull hath not heard neither hath entred into the heart of the dull and sluggish To wit such things and wordes as might ouercome with violence even God himselfe and such fashions and endeauours as would speedily encline him to shewe mercy For saith he I sawe some of the penitents stand abroad in the open ayre watching there whole nights vntill the morning neuer mouing their feete out of the same place and when they were grieuously vexed with drowsinesse comming vpon them they offered force to nature and would not take any rest but reuiled themselues and with disgraces and contumelies offered against their owne persons they rowsed vp their spirits Others I sawe standing in prayer and hauing their handes bound
spirit but presently the Lord rich in mercy and goodnesse by the same meanes doeth satisfie them and sendeth his spirit accompanied with a strong army of sanctifying graces to take possession of vs for his vse to raigne and rule in vs and to thrust downe Sathan from his throne and to depose him from his regencie or rather tyranny ouer vs and to subdue kill and mortifie all those garrisons of sinnefull lustes so as they shall not be able vnder their great Generall to rule raigne in vs as they did in former times For example hee causeth knowledge spirituall wisedome iudgement discretion holy reason and spirituall cogitations to enter into the head and by stronge assault to encounter ignorance curiositie carnall wisedome errour rash giddinesse and carnall imagination Christian resolution and holy obedience to enter the will and to set vpon cowardly feare and vnconstancy vnflexible stubbornesse and stiffe rebellion faith and loue with innumerable numbers of holy affections to take possession of the heart and to subdue vanquish infidelitie selfe-loue and loue of the world with those many legions of vnlawfull lustes and vnruly passions which Sathan had placed in it spirituall concupiscence and holy desires temperance sobriety and chastity to seate themselues in the inferiour faculties and sensuall appetite and to thrust out and to hold possession against carnall concupiscence worldly lustes intemperance wantonnesse and vncleannesse with the rest of their opposites Finally puritie and honour to seaze vpon the body and all the members thereof and to driue out and cleanse it from all vncleannesse and noysomnesse wherewith it had beene defiled like a filthy stye of impure beastes through the inhabitation and abuse of sinfull lusts § Sect 3. The maner of the conflict it selfe Which royall and heauenly army of Gods sauing graces led vnder the conduct of his holy spirit doe no sooner enter the fielde and encounter their enemies but presently they put them to the worse and causing them to retire doe get the victory Sathan the strong tyrant that held all in quiet possession and ruled as hee list is put to flight spoyled of his power and regency and the spirit of God seateth himselfe vpon the throne and the flesh and the lusts thereof in the first conflict receiue such deadly wounds that they neuer recouer of them but languish in a continuall consumption till at last they bee wholly abolished And therefore being in the first battell thus weakened foyled and discomfited they haue neuer the courage afterwards in a martiall maner to proclaime warre against the spirit and the army of Gods graces which doe accompany i◠to bid thē battell and to fight against them in a pitched field but crafuly and cunningly reentrouping their scattered forces they like the sauadges or Irish kernes will onely fight vpon aduantages and therefore make secrete ambuscadoes and hide themselues as it were in the woods and thickers from which they sally out at vnawares when we are most secure and so skirmishing with vs they sometime wound and foyle vs and for a time cause vs to retire And so otherwhiles they set out some booty of worldly profit or pleasure with which they allure vs to come when wee thinke not of it within the danger of their shot somtimes as it were in the night when wee are brought into a deepe sleepe of retchlesse securitie they make some inuoades vpon vs wast and spoyle and doe much mischiefe firing our he 〈…〉 with vnlawful lusts corrupting or gagging the conscience which as the centinell should giue vs warning of their approach wounding and misleading the will vnto some peruersnesse and carrying the members of the body as captiues vnto sinne But when the spirit taking notice of these conflicts riseth vp to giue them battell gathereth his scattered forces and entring the field soundeth the alarem to the fight then the rebelles quit their standings and runne away or yeelde themselues as captiues to suffer the punishment which their rebellion hath deserued Howbeit they doe not long continue vnder subiection being onely kept vnder by slauish feare but vpon euery opportunitie they rebell againe and giue fresh assaults to Gods graces in vs though in the ende they are assured of an vtter ouerthrow like herein vnto theeues and cut purses who when they are apprehended and cast into prison are only restrained from their wicked courses but not reclaimed and amended or vnto gally-slaues who are forced to labour at the command of their enemies whilest they are tyed in chaines and feele the smart of the whip but no sooner doe they breake loose and make an escape but they are ready to encounter with all fury the same persons who not long since they so seruilely obeyed or finally like vnto their father diuell who though he be continually foyled and put to flight yet is so wholly transported with his inueterate mallice that hee continually opposeth God in all things especially in the saluation of his Elect and maketh continuall warre against Michaell the Arch-angell or the Prince of Angels Iesus Christ and the army of his Saints though he be not able to preuaile against them Now this fight betweene these enemies is maintained on both sides not by handy blowes swoord and shield pike and shot for of the fight of the spirit the Apostle saith that though we walke after the flesh yet we doe not warre after the flesh For the weapons of our warfare are not carnall but mightie through God to the pulling downe of strong holds casting 2 Cor. 10. 3. 4. 5 down imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ And hauing in a readines to reuenge all disobedience when your obedience is fulfilled But as the enemies are spirituall so is the maner of the fight spirituall by inward lusting and concupiscence whereby motions and inclinations either good or euill are stirred vp in the heart and soule And thus there is a contrary lusting betweene these enemies the flesh lusting against the spirit and the spirit against the flesh as the Apostle plainely teacheth vs. In which their contrary lusting they both of them mainely ayme at two generall ends Gal. 5. 17. § Sect. 5. The first end as which the flesh aymeth in lusting against the spirit The first ende at which the flesh in it lusting aymeth is to stirre vp and incline vs vnto such lustes desires and motions as are sinnefull and contrary to the lawe of God as to infidelitie impenitency pride selfe-loue hatred enuy vncleannesse couetousnesse and such like or to speake more distinctly it endeauoureth to beget and stirre vp preserue and nourish euill cogitations in the minde wicked inclinations in the will and sinnefull affections and desires in the heart in which respect it is fitly compared to a fiery furnace or boyling potte which continually send vp sparkes and smoke and by the Apostle Iames it
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at