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
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
soule and not to the bodie It is called the euill which encloseth vs namely all the whole man body and soule and finally it is called the law of sinne and law of death and lawes are giuen by the chiefe commaunder and supreame soueraigne which as all confesse is not the body but the soule and herein the reason and vnderstanding Secondly the actions Reason 2 which are attributed to the flesh doe proue this for it is said to couet desire or lust Gal. 5. 17. which is an act of the soule and not of the body and therefore Chrysostome Gal. 5. 17 Non hic carneÌ„ apellat corpus alioquin quomodo concupiscit quandoquidem concupiscentia non caâ—nâ— est sed animae Chrysost in Gal. 5. concludeth that the Apostle meaneth not the body but the soule for otherwise saith he how can the flesh be said to lust seeing lusting belongeth not to the body but the soule for the bodie is to be reckoned among those things which are moued and not which moue as being not â—ragent but a patient Thirdly the sinnes which are attributed to the flesh shew plainely that wee are thereby to vnderstand the corruption of the soule as well as of the body So the Apostle reckoning vp Reason 3 diuers fruits of the flesh nameth not onely Adultery vncleannesse Cal. 5. 9. 20. murthers drunkennesse and such like But also Idolatrie Witchcraft Heresie which are the sinnes of soule and minde and not properly and immediately of the body And this Austine obserued Who knoweth not saith he that Idol-seruice emnitie contention aemulation stomaching August de ciuit Dei lib. 14 cap. 2. dissension heresie enuy are rather the vices of the mind then of the flesh seeing it may be that for idolatrie or some errour of heresie a man may abstaine from the pleasures of the flesh Where further it is to bee noted that these workes of the flesh are not onely in the wicked and vnregenerate but also in the godly and sanctified in respect of their flesh or part vnregenerate for of such the Apostle speaketh seeing they onely are exercised in the spirituall conflict and they and none but they haue the spirit in them lusting against the flesh §. Sect. 4. Reason 4. Original corruption hath ouerspread the whole man body and soule Fourthly the corruption of originall sinne which in the man regenerate is all one with the flesh hath ouerspread not the body alone but also the whole man body soule for the image of God was thereby defaced which principally consisted in wisdome originall righteousnes and holines and these were cheifely and immeadiately seated not in the body but in the soule and in this regard the whole man the soule as well as the body needed to be washed in the blood of Christ and in the lauer of regeneration because all his powers and parts were defiled and corrupted The which will better appeare if wee consider of some particulars For in the minde and vnderstanding are seated as in their proper place the sinnes of ignorance not onely in the vnregenerate according to that of the Apostle the naturall 1 Cor. 2. 14. man perceiueth not the things which are of the Spirit of God for they are foolishnesse vnto him neither can bee know them because they are spiritually discerued but also the reliques therof remaine in the regenerate for we know but in part and we see but as through a glasse darkely in which regard Christ telleth 1 Cor. 13 38. Peter that flesh and bloud had not reuealed vnto him that our Sauiour was the Sonne of God meaning by flesh and bloud humaine reason and vnderstanding And vnto this we may adde the sinnes of infidelity and doubting errours and heresies In the conscience also there is stupiditie and terrours whereby it is either asleepe and obserueth not our actions to approue that which is good and to accuse vs for euill or being awakened doth with horrible fury pursue and terrifie vs admitting of no pacification In the cogitation and imagination vanity and much wickednesse according to that Gen. 6. 5. Where it is said that God saw that Gen. 6. 5. 2 Cor. 3. 5. euery imagination of the thoughts of mans heart were onely euill continually Finally in the will remaineth much auersnesse to good and pronenesse to euill great rebellion and stubbornnesse against God whereby we resist his holy Ier. 17. 10. wil. in respect wherof the Prophet saith that the heart of man is wicked aboue all things and the Apostle telleth vs that in our wils there is no inclination vnto any thing which is good vnlesse God first worketh it in vs. By all which it appeareth that by the flesh we are to vnderstand the corruption Philip. 2. 12. Bernard de Aduentu domini Serm. 5. of soule body according to that of Bernard As saith he the old Adam was spread ouer the whole man and professed him wholly so now let Christ haue all who hath created all and redeemed all and will also glorifie all §. Sect. 5. Reason 5. Because the Body and spirit are not enemies but louing friends Fiftly the Flesh and the Spirit are as the Apostle telleth vs contrarie one to the other and like mortall enemies in hostile manner they fight together seeking one anothers ruine and destruction but such emnitie is not betweene the soule Gal. 5. 17. and body for then they would seeke one anothers ouerthrow whereas contrariwise they mutually loue and cherish the one the other and are much grieued when they must part asunder so the Apostle telleth vs that no man Eph. 5. 28. 29. euer yet hated his owne flesh but nourisheth it and cherisheth it euen as the Lord the Church and in this regard hee willeth the husband to loue his wife as his owne body And this argument Chrysostome vseth Whereas saith hee the Apostle telleth vs that the flesh lusteth against the spirit he speaketh of a Chrysost in Gal. 5. twofold knowledge whereof the one is contrary to the other to wit not the soule and body but vertue and maliciousnesse for if they should be so opposed they would destroy one another as water fire and light darknesse c. Now whereas the opposition and fight is not betweene the body and the soule but the flesh and the Spirit hereof it will clearely follow that wee are not by flesh to vnderstand the substance of the body but the quality of corruption in soule and body for these enemies are of like nature and therefore as by the spirit we vnderstand not the substance or essence of the holy spirit but a created qualitie of holinesse and righteousnesse in the whole man so contrariwise wee are by the flesh to vnderstand not our bodily substance but the sinfull quality of corruption which hath defiled soule and body § Sect. 6. The sixt reason taken from the wordes of the Apostle Rom. 7. 18. Sixtly the Apostle saith that in him
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
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 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
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
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
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
imperfections in it and worketh in him a conceipt that it is most perfect both in the parts and degrees when as there is nothing but defects and corruptions Thus it made the younge man in the Gospell to boast that he had done all commaunded in the law when Mat. 19. 20. he had transgressed all and to aske after a greater taske what lacke I yet when as his worke was not so much as begunne Luke 18. 11. 23. 23. and as yet he had done nothing Thus it made the proude Pharisie to bragge of his legall righteousnesse euen vnto God himselfe and to rest in his paying of smal tithes minte commine and Annise as though he had done the waightie things of the lawe Finally thus it perswadeth the sincere professor to ouerweene his guifts and to magnifie aboue measure the graces which he hath receiued It maketh him beleeue that his little mite is a rich treasury and his small graine of musterseede and first degrees of faith to be already a great tree that hee is good wheate able to indure the fanne or the blasts of any temptations whereas if Christ prayed not for him that his faith might not faile hee would when Sathan should sift him prooue but light corne if not very chaffe Finally that hee is so strong in Christ that he can willingly suffer martyrdome for his name sake and with Peter to presume that though all the world should forsake him yet he would not when as the voyce of a poore damosell will make him start backe and the smallest losse of goods or impeachment to his credit will easily moue him to abiure his profession The issue of which deceipt is most dangerous if by Gods grace it bee not preuented for the maine ende at which our deceitfull flesh herein aymeth is either to puffe vs vp so in pride that wee forget God the sole authour of our guifts and spoyle him of his praise by arrogating it vnto our selues and that we growe insolent in respect of men contemning those who in our false conceipt come short of vs. And secondly that we rest contented with that measure of grace which we haue as being abundantly sufficient and neuer vse any meanes whereby our imperfect and defectiue graces may be encreased and growe to greater perfection §. Sect. 4. The meanes to defeate the former pollicie Now if we would stand in the day of temptation and not be ouertaken with this deceipt of the flesh the best way is first that we decke our selues with humilitie as the Apostle exhorteth remembring that the way to obtaine 1 Pet. 5. 5. more grace at the hands of our heauenly father is to bemoane our small measure to bee emptie in our owne conceipt to hunger and thirst after more for he resisteth the proude but giueth his grace to the humble hee filleth the Lucke 1. 53. hungry with good things but sendeth the rich empty away neither doeth he euer raise and build the goodly pallace of his grace and vertue but where he hath first laid the foundation of humilitie And therefore let vs not as the Apostle Rom. 12. 3. exhorteth vs thinke of our selues more highly then wee ought to thinke but thinke soberly according as God hath dealt to euery man the measure of faith Secondly let vs cast away those false spectakles of pride and selfe-loue which make our small guifts to seeme so great and examine our graces by the neuer-deceiuing light of Gods word And there we shall plainely see how farre we come short of that perfection which God requireth what a little pittance it is we haue in comparison of that which we want and how our small measure is blotted and stained with the flesh of our corruptions Thirdly let vs not commend our graces to the eye of our deluded iudgements as shopkeepers doe their courser wares by setting courser by them wee haue in our sight the example of others who come short of vs but let vs compaire our little sparkes of grace with those bright flames which haue shonne in the Patriarches Prophets and Apostles yea in our Sauiour Christ himselfe and so we shall not be proude of our progresse but ashamed rather of our small profitiencie and with the Apostle forgetting those things which are behinde and reaching foorth Phil. 3. 13. to those things which are before wee shall presse towards the marke for the price of the high calling of God in Christ Iesus CHAP. XII Of the fleshes policies respecting our estates § Sect 1. The first pollicie respecting our estate is to perswade the faithful that they are hated of God because they are afflicted ANd these were the chiefe deceipts of our flesh respecting our persons Now concerning our estate it vseth a wicked policie whereby all men are exceedingly abused deluded which is to draw vs vnto a false iudgement concerning our estate as either to think our selues miserable when we are in the way to happinesse or happy when wee are in the way to perdition Concerning the former it is commonly vsed by the flesh towards the children of God when they are in the state of affliction either of body or minde For when pouerty pincheth them or reproaches are cast vpon them or sicknes seâ—zeth on their bodies or griefes vpon their mindes when they are cast downe in the sight of their sinnes and are terrified in their consciences with the apprehension of Gods displeasure then the flesh is ready to perswade them that these are signes of Gods wrath and of their reprobation and damnation But concerning this policy I shall not neede heere to say much seeing I haue sufficiently armed the Christian against it in the first and third part of this Christian warfare where I haue prooued that this is a false iudgment of the flesh quite contrary to the Scriptures which teach vs that afflictions either of body or minde are vnto vs markes of Gods loue and signes of our adoption when as we make a right vse of them and are by these fatherly chastisements reformed and amended § Sect. 2. The second pollicie to perswade vs that we are in an happie condition when our state is most miserable But the contrary vnto this as it is much more daungerous so also much more frequent and common namely for the flesh to perswade vs that wee are in an happy and blessed condition when as in trueth wee are in the very lawes of eternall death and condemnation And thus the flesh abuseth either those who being in the bosome of the Church are professed worldings or such as in their profession and conuersation doe make some shew of Christianitie Concerning the former how many are there that beare the name of Christians who are slaues to the world and their own lustes and the very bondslaues of the diuell making no conscience of their wayes but giuen ouer to all liscentiousnesse and to commit all maner of sinne with greedinesse and yet are deluded
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned 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
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
of his regeneration fighteth against the flesh the world and the diuel without any pressing by the conscience or inticement and enforcing by the terrours of the lawe denouncing punishment if hee goe not on this Warfare onely out of his loue and obedience towards God and his owns inclination carying him against these enemies as it were by a naturall antipathy and inward contrariety as the fire striueth against the water health against sickenesse or life against death § Sect. 7. The fourth difference is in their contrarie effectes The fourth difference betweene the combate of the spirit and the flesh in the regenerate and betweene the reason and will the conscience and affections in the vnregenerate is in their contrary effects for by the conflict betweene the flesh and the spirit our faith is confirmed in the assurance of our regeneration seeing the spirit of God which is one of the combattants dwelleth in vs of Gods loue and fauour seeing hee hath chosen vs for his souldiars to fight his battailes and of our owne saluation seeing Gods spirit fighting in and for vs we are assured of victory for who can withstand his power or resist his will and of the crowne of victory euerlasting glory promised by trueth it selfe to all those who ouercome But contrariwise from the conflict of coÌ„science in the vnregenerate where in oftentimes the worser part preuaileth ariseth doubting and incredulity terrours feares and vtter despaire in the apprehension of Gods wrath and those dreadfull punishments which sinne hath deserued Secondly from the combate of the flesh and spirit vnsained repentance is begunne or renewed and encreased in those who are regenerate for there is a change in them principally in their wils hearts and affection whereby in all things they oppose the flesh hating that which it loueth and louing that which it hateth willing what it nilleth and nilling that which it willeth vpon which followeth the purifying of the heart and the purging of it from all sinfull corruptions the hating and forsaking of all sinne and a hearty desire and earnest endeauour to serue the Lord in holinesse and newnes of life and not onely a reformation in part but totall obedience in all our affections and actions in the renouncing of all sin and the embracing of al good duties in the whole course of our liues But there is no such change following the conflict betweene the conscience and affections reason and will onely there may bee some pange of sorrowe and shedding of teares caused not by the loue of God or hatred of sinne but by the apprehension and expectation of deserued punishments There may be also some confession and acknowledgement of sinne whilest they are vpon the racke of conscience and are terrified with the feare and apprehension or pinched with the present sense and smart of punishment and some promise or it may be purposes of leauing and forsaking their wicked courses as wee see in the example of Pharaob who whilest the hand of God was vpon himselfe and his people confessed his sinne and promised amendment And finally they may out of this serude feare leaue the most of their sinnes and outwardly reforme themselues and conforme their practise in many things to Mark 6. 20. such obedience and to the performance of so many good duties that they may thinke themselues and perswade others that they are notable conuerts as we may see in the example of Herod and yet for all this there is in them no sound repentance no change of nature no purging and remouing but onely a temporary restraining of their corruptions wrought in them not by grace and the spirit but by other corruptions of a different nature namely seruile feare and terrour of conscience As hereby it plainely appeareth in that when as they are taken from the racke and secured â—n their conceipt from the feeling of further punishment they returne againe to their wicked courses and become more obdurate and rebellious then they were before or if there is any shewe of some amendment yet it is not a through reformation or a purging of the heart from all the filth of sinne such as followeth the conflict of the spirit and the flesh but a reducing of the vnregenerate man from extreamitie to some medioctitie from being a Publican and notorious sinner to be a Pharisee Hypocrite or at the best a meere ciuill man conformable to the politique lawes in the state and no opposer to outward discipline and order in the Church And this also is the worke of naturall reason which perswadeth them to this information for worldly respects whereas the other is the worke of the spirit which in loue and obedience to God beginneth and continueth this amendment in them the fruite and benefite whereof redoundeth chiefely to the preseruation of humaine societie the good of common wealthes in the maintayning of externall discipline which could not stand against the rage and fury of tumultuous passions and affections were it not that their strength is abated their violence restrained by the conflict of conscience whereas the fruits of the combate betweene the spirit the flesh are much better namely the aduancement of Gods glory by our worshipping seruing him in spirit truth the strengthening increasing of our faith the inward purging and purifying of the heart and conscience from the hidden and secrete corruption of all sinne humiliation in this life and glorification in the life to come for all that thus fight shall surely ouercome and receiue for thâ—â— reward the crown of victory euerlasting blessednes Thirdly the warre betweene the spirit and the flesh causeth vnto vs the most secure peace euen peace with God when as be comming his souldiaâ—s we fight vnder his standard against his and out enemies peace betweene the faculties of our soules when as the inferiour faculties are in quiet subiection to the superiour the affections harkening vnto and obeying the conscrence the will yeelding voluntary obedience to reason as Gods viceroy and all to God as their supreame soueraigne It bringeth also with it vnspeakeable comfort spirituall reioycing and ioy in the holy Ghost because it assureth vs of Gods loue and gracious assistance of a full and finall victory ouer all our enemies and the crowne of victory euerlasting glory but the conflict of conscience in the vnregenerate causeth continuall garboyles hot dissension tyranny in the superiour faculties ruling onely by seruile feare and rebellion in the inferiour when as they haue power to breake the yoke of gouernment horrour and anguish of minde disconsolate sorrow and hellish dispaire when the affrighted conscience beareth sway or the mad and tumultuous ioy of frantique men when the wilde affections and disordred passions by gagging and silencing the conscience doe get the vpper hand the which oftentimes lasting no longer then a blaze of thornes doth leaue behinde it redoubled griefe and desperate despaire Finally the conflict betweene the spirit and the flesh maketh the
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
will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the
Christ the faithfull are sure to obtaine the victory yet not all at once for there are two principall degrees of it the first in this life in which this conquest ouer the flesh is but inch cure and begunne the carnall lusts thereof not being wholly abolished but onely in part and in some degrees mortified to which purpose one saith that these vnlawfull motions of the flesh can not be taken from vs as long as wee carry this body of flesh about Grego in 1 Reg lib. 5. Cap. 11. vs the violence onely of mouing may be abated Neither can we wholly hinder it but that the law of the flesh will moue the members but yet we may take from the flesh the violence of it motion By reason whereof the conflict betweene these enemies continueth because these cursed Cananites are not quite rooted out but remaine still in the land not onely in our first conuersion when as wee are but babes in Christ but euen throughout the whole course of our liues But still for the most part the end and issue of it is the victorie of the spirit ouer the flesh although it bee obtained with many foyles in the fight And how soeuer the spirituall man may haue such mists of ignorance cast before the eyes that he sometime erreth though he may be sometimes allured with the baytes of worldly vanities to turne aside out of the right path sometimes may be thrust out of it through afflictions and the violence of tentations yet his generall course whereof he hath resolued and wherein he hath constantly set himselfe is the great Kings highway of holinesse and righteousnesse out of which if at any time hee hath erred he returneth into it againe and trauelleth in it with more then wonted diligence whereof it is that the Apostle maketh it a signe of these who are in Christ Iesus that they walke not after the flesh but after the spirit whereby Rom. 8 1. is meant that whatsoeuer their particular slips or errors may be yet it is an infallible marke of a sound Christian that hee generally and for the most part constantly holdeth on in his Christian course of holinesse and righteousnesse notwithstanding all the encounters of his spirituall enemies and the manifold blockes which they cast in the way § Sect. 15 Of the second degree of victorie at the hower of death But yet whilest wee continue in this life the victory is neither gotten nor held without a conflict wherein the spirit is often foyled and so thrust on with a kinde of violence into sinfull courses and interrupted and hindered in it holy indeauours that the spirituall man is forced to complaine often with the Apostle that he omitteth the good he would and doth the euill which hee would not and that there is a law in his members warring against the law of his minds and bringing him into captiuitie to the law of sinne But Rom. 7. 19. 23. in the end of this life we shall obtaine a full and perfect victory ouer the flesh and the lusts thereof which shall not onely be mortified and kept from raigning but also wholly abolished and rooted out so as it shall haue no residence or being in vs for then we shal triumph ouer all our enemies and so trample them vnder feete that they shall neuer bee able to rise againe and disturbe our peace and then there shall be no place or time for fighting but for receiuing the crowne of victory and the enioying of euerlasting peace and with it glory immortalitie and endlesse happinesse in Gods kingdome According to that of the Apostle I haue 1 Tim. 4 8. fought a good fight I haue finished my course I haue kept the faith henceforth is laid vp for mee a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day And the promise of our Sauiour To him that ouercommeth will I grant to sit with me in my throne euen as I also Apoc. 3. 21. ouercame and am set downe with my Father in his Throne CHAP. XIIII Of the reasons which may encourage vs to this conflict against the flesh The first reason because it is the will of God that we should fight against it AND thus haue we shewed both the nature of this enemy the flesh and of the conflict betweene it and the spirit now wee are to speake of the meanes whereby we may obtaine the victory in this combate vnto which there are two things required First a due preparation to the fight and secondly a wise and valourous cariage and behauiour in the conflict it selfe Vnto the former also two things are required First a serious consideration of those reasons and arguments which may put courage into vs make vs resolute valourous in assaulting this enemy Secondly a right vse of certaine meanes whereby we may be enabled to ouercome The reasons which may incourage vs to set vpon this enemy are many first because it is the will of our graund Captaine the Lord of Hosts that wee should encounter this enemy vnto which he doth no lesse often and earnestly presse vs to yeelde our obedience by his expresse commandements then that we should make daily warre against the world and the diuell As first that we should depose it from the thorne of regency let not sin raign in your mortal body that you should obey it in the lusts Rom. 6. 12. thereof That we should giue it no satisfaction or contente walke in the spirit and yee shall not fulfill the lust of the flesh Yea rather that we should vtterly renounce it for the grace Gal. 5. 16 of God which bringeth saluation teacheth vs that wee should deny these worldly lustes and that wee should liue soberly and Tit. 2. 11. 22 righteously and godly in this present world So the Apostle Eph. 4. 22. from God requireth that we should put of concerning the former conuersation the olde man which is corrupt according Col. 3. 5. to the deceitfull lusts yea that we should mortifie these earthly members and doe our best not onely to subdue them but to put them to death yea to a shamefull death crucifying the flesh with the affections and lusts as the Apostle speaketh Gal. 5. 2◠The which commaundement hath a grieuous comination and gratious promise annexed whereby we are prouoked and encouraged to yeelde our obedience vnto them namely that if we liue after the flesh we shall dye but if through the spirit we doe mortifie the deedes of this body of sinne wee shall liue That is either dye temporally and eternally or liue the life of grace heere and of glory in the life to come Rom. 8. 13. § Sect. 2. The second reason is the necessitie of this conflict Pro. 29. 21. Secondly let the necessity of this fight animate and encourage vs to enter into it seeing we can haue no peace or truce with our sinnefull flesh but vpon
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
as we say the burnt childe will euer after dread the fire Hee that hath beene bitten with suert ship and hath had his goods attached and his person arrested and laide vp in prison will if hee haue any wit afterwards take heede how hee striketh the hand and becommeth suretie for a stranger He that hath beene notably cousened to his great losse and hindrance wil keepe a vigilant eye vpon the cousener from the time to come that he be not againe deceiued especially by the same wiles and hee that hath gotten fore falles by going in slippery places will afterwards looke better to his footing when hee is to come backe in the same way And therefore let grace teach vs the same vigilancy and wise prouidence in spirituall things and cause vs to double our care in withstanding those sinnes wherewith we haue beene most often surprized and bend our whole strength and endeauour for the subduing and mortifying those carnall corruptions and fleshly lusts which are most strong and raging in vs. § Sect. 9 The 7 rule is that we set no stint to our mortification The last rule is that we set vnto our selues no stint in mortifying and subduing our fleshly lusts but that wee labour from one degree to attaine vnto another vntill we attaine vnto perfection Wee must not deale with these spirituall enemies as Ioash with the Aramites contenting our selues with two or three victories ouer them for then they will againe gather head and renewing their forces afresh assault vs but we must continually make warre against them vntill wee haue giuen them a finall ouerthrow Wee must not deale with them as the Israelites with the cursed nations suffring them quietly to dwell with vs on condition that they will contribute something to our pleasure or profit but wee must make warre against them according to Gods Commaundement and neuer make any peace or truce vntill we haue vtterly rooted them out or at the best let vs deale with them as Ioshuah with the Gibeonits if they must needes dwell with vs let vs hold them vnder as our slaues and make them to become droyles and drudges ready to yeelde obedience to euery spirituall motion Let vs not deale with our carnall lustes as Ahab and Saul with Benhadad and Agag get the victory ouer them and suffer them to liue least in Gods iust iudgment our life be exchanged for theirs and they kill vs because we killed not them Neither let vs with Saul destroy the lowest of the people and the vilest of these carnall cattell reseruing aliue the chiefe of our corruptions and the fattest of our fleshly lustes whereby wee haue most gaine and aduantage most pleasure and delight Let vs not be like vnto Herod who refrained from many sinnes but would not leaue his incestuous darling or like vnto Iudas and Demas who hauing outwardly reformed themselues of many sinnes did still nourish their couetousnesse and loue of the world For if when wee cast out Sathan and the flesh wee suffer any of their spawne or sinfull corruptions to remaine in vs they will be pledges and pawnes vnto vs of their returning and when they come backe and bring many other wicked spirits Mat 12. 44. 45. and sinfull corruptions with them these retained and nourished sinnefull lustes will like secret traitours open the doore of our hearts and let them in and then taking more strong possession of vs our latter end wil be worse then our beginning § Sect 10. Our mortification must extend it selfe to all sinfull corruptions and to all times But our mortification must be without stint or restraint extending it selfe in respect of the obiect vnto all our lustes and not vnto some onely in respect of the time also it must be continuall euen to the very ende of our liues because as with Sampson our enemies will liue with vs euen vnto our death and then with it we shall destroy more of them then we haue done in the whole course of our liues yea in trueth then and not before wee shall destroy them all so as for euer after they shall neuer bee able to assault vs or disturbe our peace and therefore in the meane time wee must neuer thinke that wee haue long enough fought against our fleshly lustes and that now wee may make a truce and take our ease but wee must continue fighting till we haue by death gotten a full and finall victory and then ouercomming and continuing faithfull vnto death wee shall receiue the crowne of life Finally in respect of the degree wee must not content our selues to haue ouercome and Apoc. 2. 10. mortified all our sinfull lustes in some small measure but we must labour and striue after perfection driuing our enemies not onely out of the hart of our Citie but out of our suburbs also and the vtmost borders and confines of our countrey Wee must not suffer it to haue any footing either in the secrete corners of our hearts by entertaining fleshly lustes or in our tongues by vttring vaine prophane and filthy speaches or in our handes by acting wicked vniust and dishonest workes but as the Apostle exhorteth vs we must cleanse our selues from all filthines of the 2 Cor. 7. 1 flesh spirit and perfectour holines in the feare of God if we would approue our selues to be Gods children we must Mat. 5. 48. striue after perfection as our heauenly father is perfect because we cannot effect this great worke of our selues wee must desire with the Apostle that the God of peace wil sanctifie vs throughout and that our whole spirit and soule and body 1 Thes 5. 23. may be preserued blameles vnto the comming of our Lord Iesus Christ Yea we are to desire our Sauiour himselfe who hath giuen himselfe for vs That he will sanctifie and cleanse vs with the washing of water by the word that hee may present vs vnto himselfe a glorious people not hauing spot or wrinkle or any Eph. 5. 25. such thing but that wee may bee holy and without blemish In the meane time we must with Gods worke ioyne our own earnest desires and hartie endeauours to abound more and more and to increase in the measure of our mortification getting daily new victories ouer all our sinfull lusts For he that thinketh in this kind that he hath done enough hath as yet one nothing at all as he ought to doe hee that is come to his stint and meaneth there to take vp his standing is ready to turne backe and to relapse into all his former wickednesse and hee that continueth not still fighting is neare vnto foyling and being ouercome to bee made a slaue to his sinfull lusts True grace is growing grace and that which groweth not is false and counterfait and they who euer made any progresse in the wayes of godlinesse with vpright hearts and good consciences they will neuer cease trauelling till they come to their iourneyes end neither is it