it For as it is regenerate it is so inlightned and rectified by the spirit of grace that like a true witnesse it giueth an infallible testimony betweene God vs excusing vs when we doe wel that we may proceede in well doing and accusing vs when wee haue done euill that wee may forsake it and recouer our selues by vnfained repentance yea before the doing of either of them both it giueth testimony and approbation vnto that which is good that we may embrace and practise it and also discouereth that which is wicked and sinnefull that wee may shunne and auoide it Neither doeth it onely play the part of a witnesse but also of a iudge and according to this true euidence it either iustifieth vs or pronounceth the sentence of condemnation against vs. From the former where of arise peace comfort and spirituall ioy in the holy Ghost whereby we are encouraged to proceede in all holy duties and from the other either feare whereby wee are restrained from falling into sinne or sorrowe and repentance not to bee repented of causing saluation after 1 Cor. ◠1◠that we are fallen But contrariwise as the conscience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiousnesse and therefore is continually ready to play the part of a false witnesse either dawbing and colouring ouer our sinne with deceiptfull colours that wee may ignorantly fall into it or excusing it being committed as though it were veniall or none at all that wee may continue in it without repentance or on the other side it is ready to accuse vs when wee doe well and in the seruice of God or the vse of our Christian libertie about things indifferent to raise in our minds superstitious feares and causelesse doubts that so we being affrighted may bee hindered from Christian duties or discouraged after wee haue done them And so answerably it playeth the false Iudge condemning where God and a good conscience iustifie iustifying where they condemne The which false sentence is the cause of carnall securitie when we continue in sinne and of causelesse terrours and needelesse feares when we are carefull to performe our duty The which if at any time it bee reuersed by a good conscience inlightened by Gods word and holy spirit and the vglinesse and haynousnesse of sinne be discouered and layed open then the carnall and corrupt part of conscience which before seemed feared and senselesse being pricked and awakened filleth the minde with loude cryes and grieuous accusations with terrible horrours and hideous feares and now as eagerly moueth to despaire as it did before to securitie and presumption telling vs that our sinnes are vnpardonable and that it is too late to turne from them by repentance But then againe the good conscience putteth it to silence and allayeth and quieteth the fury of it by witnessing vnto vs that our hearts are vpright with God notwithstanding that we haue been ouer taken and haue fallen through frailty and infirmity or at least by bathing it selfe from the filth of sinne in the precious blood of Iesus Christ which is sufficient to purge vs from the pollution euen of those sinnes which are wilfull and presumptuous with which washing of blood applyed by the hand of a liuely faith it causeth vs to ioyne that washing of water in the teares of vnfained repentance and amendment of life CHAP. VI. Of the maner of the conflict betweene the flesh and spirit in the will heart and affections § Sect. 1. Of the conflict betweene the carnall and renued will ANd thus haue wee shewed the conflict betweene the flesh and the spirit in the minde and vnderstanding with those faculties which belong vnto it Come wee now to that fight which is betweene them in the will the which is much more sharpe and sensible for it likewise being partly regenerate and partly vnregenerate there is a continuall combate betweene these contrary factions whilest the regenerate part willeth and enforceth that which is good and nilleth and reiecteth that which is euill and contrariwise the part vnregenerate willeth and chooseth that which is euill and nilleth and refuseth that which is good As for example the spirituall part being guided by the vnderstanding inlightened with sauing knowledge chooseth embraceth God as the chife goodnesse his kingdome and righteousnesse as the chiefe happinesse and refuseth and contemneth the world and earthly vanities the seruice of Sathan and the momentany pleasures of sinne which in the ende bring death and destruction though they for the present be bitter to the flesh and much more imbittered by afflictions and these be sweete and delightfull to the carnall appetite But contrariwise that part of the will which remaineth vnregenerate being directed by that wisedome of the which is worldly sensuall and diuellish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heauenly happinesse which it knoweth not as being out of sight and beyond the apprehension of sense vncertaine and not to bee compassed without great difficultie and contrariwise chooseth and embraceth this present world with the vaine honours vncertaine riches and sinnefull pleasures of it because they are subiect to the senses and may bee had in present possession In which conflict they mutually encounter one another and as they get their aduantages sometimes the one and sometimes the other preuaile and cause the aduerse part to giue ground And this conflict with the issue of it the Apostle felft in himselfe Rom. 7. 15. Rom. 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that doe I. And againe Cui rei ego suspicabam ligatus non ferro alieno sed meaferre a voluntate c. Aug. confes lib. 8. cap. 5. To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the euill which I would not that I doe So Austine confesseth that whilest he desired his sound conuersion be found himselfe bound not with other mens chaines but by his owne yron and obdurate will The enemy saith he did hold my will and thereof made a strong chaine to binde mee for out of peruerse will sprung vnlawfull lust and whilest I obeyed lust it became a custome and whilest custome was not infringed it became necessitie with which linkes infolded one in another a chaine as I saide was made and held mee bound in a miserable seruitude And my will renewed which begunne to moue mee to worshippe and enioy thee freely my God and onely sure ioy was not yet fit to ouercome the other confirmed by age And so my two willes one olde the other new that carnall and this spirituall did fight betweene themselues renting my soule in sunder by this their discords And so I vnderstood in mine owne experience that which I had reade how that the flesh lusteth against the spirit and the spirit
best wines when they taste them but leaue and let them goe when as they heare how deare they are prized §. Sect. 10 The third difference betweene them is in their properties Thirdly iustifying and temporarie faith doe differ one from another in their properties and qualities For true faith is heartie and vnfained and therefore is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith that is not fained and if there be any hypocrisie lurking in the heart it is an enemie vnto 2. Tim. 1. 1. 5. it and laboureth to purge and roote it out but the faith of temporaries is hypocriticall and purposely affecteth and delighteth in disguizing and dissimulation Againe true faith is constant and couragious to indure the fiery triall It will come vnto God and catch hold on him for mercie when hee frowneth and seemeth angry It applyeth the promises when they seeme voide and hopelesse and waiteth Esa 28. 26. Habac. 2. 3. Gods leysure when hee deferreth to performe them For hee that beleeueth as the Prophet speaketh shall not make hast It cleaueth vnto the Lord when he seemeth to reiect and shake vs off and will not leaue the profession and practise of his truth when it is beaten from it by afflictions and persecutions But temporarie faith though it make a glorious and golden shew in the time of prosperity yet it becommeth drosse in the fierie tryall and though it commeth ioyfully to God when he inuiteth with benefits yet it will cowardly runne away when hee threatneth or correcteth It springeth and sprouteth when it is watetered with the showers of prosperitie but withereth and sadeth when the hot sunne of persecution ariseth and though the temporarie bee ready to receiue all good from God yet he is not patient with Iob of receiuing euill also § Sect 11. The fourth difference in respect of their concomitants Fourthly iustifying faith differeth from the faith of temporaries in respect of the companions which doe accompapanie them For true faith is ioyned alwayes with a great conflict betweene it doubting which maketh the poore Christian to cry out with the father of the possessed child I beleeue Lord help mine vnbeliefe and with the Apostles Saue Mark 9. 24 Mat. 8. 25. vs Lord we perish Neither doth it obtaine the victorie ouer vnbeliefe and get quiet possession of our hearts without much struggling striuing and painefull labouring in the vse of all good meanes whereby it may strengthen it selfe and weaken its enemie But the faith of temporaries is easily attained without any great opposition or long labour for no sooner doth he heare the Word but presently he receiueth it with ioy and as soone as the seede is cast Mat. 13. 20. into the stonie ground it forthwith springeth and sheweth it selfe in the greene blade of a glorious profession It reioyceth before it grieueth and comfort commeth before mourning It is exalted before there was any humiliation and triumpheth in victorie without any conflict And the reason is because the temporary beleeuer is not much crossed in his presumptuous conceipt by Sathan or his owne flesh who are content to let him flatter himselfe with a shaddow and semblance of faith which is without vse or fruit that resting in this he may neuer labour after such a faith as is sound and substantiall knowing well enough that it will nothing profit him seeing within a while his inlightning will turne to greater darknes his beleeuing to desperate denying or deepe despairing his washing and cleansing to greater pollution and defiling and that hee may at pleasure make his re-entrance with seuen spirits worse then himselfe and so make the last end of this man worse Heb. 6. 4. 5. 6. Mat. 12. 44. 45. 2 Pet. 2. 20. then his beginning Againe true faith is ioyned with all other sanctifying and sauing graces for from this fire of faith riseth the flame of loue and zeale from this holy roote springeth the fruit of all new and true obedience From this fountaine floweth affiance in God feare hope humilitie and the rest all which as they are the effects of faith in respect of their birth and being so are they companions props and stayes of it after they are wrought in vs. But especially the most knowne and apparant companion of a liuely faith is a good conscience For he that assuredly apprehendeth Gods loue in Christ maketh conscience of all his workes and wayes carefully doing those things which may please him who hath so loued him and whom hee so loueth and flying those things which may offend him 1 Tim. 1. 5. 3 9. Whereof it is that the Apostle ioyneth them together The end saith he of the commandement is charitie out of a pure Heb. 10. 23. heart and good conscience and faith vnfained And againe Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinckled from an euill conscience and our bodies washed with pure water But the temporarie as he hath onely a seeming faith so hath hee also but counterfeit and seeming graces he hath no true loue of God and his brethren but such as springeth from selfe loue and loue of the world no affiance in God longer then he vnderproppeth it with secundarie meanes and sensible helpes no hope longer then the promises are ioyned with present performance no feare of God but seruile and slauish no zeale but like that of Iehu such as will further his worldly ends neither doth hee make conscience of imbracing and practising all duties commaunded but some onely which best fit or least crosse his carnall affections nor of mortifying and forsaking all manner of sinne but of such onely as bring least pleasure or profit and that little which he doth is not performed in loue and obedience towards God but out of pride and vaine-glorie selfe-loue seruile feare or worldly respects § Sect 12. The fift differēce in their effects 1 True faith purifieth the heart Lastly iustifying faith differeth from that which is temporarie in their fruits and effects For true faith purifyeth the heart from all manner of sinne especially those inward and secret corruptions which are knowne onely to God and a mans owne conscience and not onely bindeth the hands to the good behauiour but reneweth and changeth the affections of the heart causing it to hate mortally those vices which it formerly loued and to resist and subdue them in their birth and first beginnings But the faith of temporaries doth not purifie the heart but onely seemingly reformeth the outward actions or if it purgeth it from any sinnes it is from such as are contrarie to naturall appetite or from those which are lesse pleasing and profitable and not from those wherevnto nature chiefely inclineth and wherein the corrupt heart doth especially delight § Sect. 13 The 2 effect wher in they differ is in respect of their operation Secondly iustifying faith worketh by loue and is fruitfull in the duties
vnperfected is the cause of this conflict 1 because of the greate contrarietie betweene grace and corruption § 7. Secondly because these enemies so opposite dwell togeather § 8 New such contraries can dwell togeather and not abolish one another CHAP. IIII. Of the combate it selfe and the manner how it is fought in vs. § 1 When we be called of God to this conflict § 2 Of the second summons to this conflict § 3 The manner of the conflict it selfe § 4 That this fight is fought not with carnall but spirituall weapons § 5 The first end at which the flesh aymeth in lusting against the spirit § 6 The second end at which it aymeth in this lusting § 7 The ends at which the spirit aymeth in lusting against the flesh CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § 1 Of the conflict betweene the flesh and the spirit in the minde § 2 Of the conflict betweene them in the vnderstanding § 3 Of the conflict betweene spirituall and carnall wisdome § 4 The conflict betweene the iudgment of the flesh and the spirit § 5 How these faculties of the minde preuaile against one the other § 6 The cause why the godly learned differ in iudgment from one an other § 7 That this should make vs conforme our iudgment to the analogie of faith § 8 The conflict in our thoughts and imaginations § 9 The conflict betweene spirituall and carnall wisdome § 10 Of the conflict betweene the flesh and the spirit in the conscience CHAP. VI. Of the manner of the conflict betweene the flesh and the spirit in the will heart and affections § 1 Of the conflict betweene carnall and renewed will § 2 Of the conflict betweene faith and in fidelity and presumtiō § 3 That the conflict betweene the flesh and the spirit is most turbulent in the affections and sensuall appetite § 4 Of the conflict betweene the affections and passions CHAP. VII Of the diuers effects which this cōflict betweene the flesh and spirit produceth in vs. § 1 That the man regenerate cannot with full consent of will chuse or refuse eyther good or euill § 2 That the regenerate man cannot at all times doe the euill which the flesh chuseth § 3 That by reason of this conflict hee cannot doe the good hee would § 4 That though the flesh cannot wholy hinder the spirit from good actions yet it interrupteth it in them CHAP. VIII Of the subiect of this cōflict betweene the flesh the spirit § 1 That there can be no conflict in them that are perfectly sanctified § 2 That this conflict is not in the vnregenerate § 3 That the conflict that is in the regenerate and that which is in the vnregenerate differ much and 1 in their grounds and causes from which they arise § 4 Of the 2 difference which is in the mouing causes of these conflicts § 5. 6 Of the 3 difference which is that the conflict in the vnregenerate is betweene diuers faculties and the 1 the regenerate is in the same § 7 The 4 difference is in their contrary effects § 8 The 5 difference is in the subiect matter or occasion § 9 The last difference betweene them is in respect of time CHAP. IX That the conflict of conscience is not in all that are vnregenerate nor in them onely § 1 That there is no comfort ariseth out of the conflict of consciēce § 2 That the conflict of conscience may be in the regenerate § 3 That this conflict of conscience is not in those who are extraordinarily ignorant § 4 That the conflict of conscience is seldome in simple people § 5 That it is not in proude iusticiaries and ciuill worldlings § 6 That it is seldome in those who are transported with violent passions CHAP. X. Whether the conflict betweene the flesh and the spirit be in all the regenerate and if it be whether it be in the same manner and measure § 1 That this spirituall conflict is in all the regenerate that are of yeares § 2 What we are to thinke of Infants and Ideotts § 3 That this conflict is not in all the regenerate in like manner measure § 4 That this conflict is often weake in strong Christians CHAP. XI How wee may know whether this conflict be fought in vs that is whether the spirit of God dwell in vs or no. § 1 That euery faithfull man may and ought to be assured that the spirt of God dwelleth in him § 2 The 1 infallible signe is the ministery and meanes by which it hath beene wrought in vs. § 3 The 2 signe is the effects and fruites of the spirit and 1 wee may discerne the spirit by the nature of the gifts and graces in vs. § 4 That the graces of the spirit may be knowne by their constant and continuall operations § 5 Of the particular effects of the spirit the 1 whereof is spirituall illightening and of the differences between the illightening of the regenerate and vnregenerate § 6 The 2 effect of the spirit is to prepare our heartes for faith then to worke it in vs and how both of these are done § 7 The differences betweene iustifing faith and the faith of presumptuous worldlings § 8 The differences betweene iustifing faith that which is temporary and hypocriticall and 1 in the preparation vnto them § 9 The 2 difference in their nature and parts § 10 The 3 difference is in their properties § 11 The 4 difference is in their concomitants § 12 The 5 difference is in their effects 1 true faith purifieth the heart § 13 The 2 effect wherein they differ is in respect of their operatiō § 14 The 3 effect respecteth their diuers ioy § 15 The 4 effect respecteth confession and Christian apologie § 16 The 5 effect respecteth contentment § 17 The 6 effect is the ouercomming the world § 18 The last of true iustifiing faith is reioycing to thinke of Christs comming to iudgment § 19 The 3 effect of the spirit is the spirit of adoption § 20 The 4 effect is the spirit of supplication CHAP. XII How we may know that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holynesse infused in vs. § 1 The 5 effect of the spirit is the worke of sanctification § 2 Of the 6 effect of the spirit which is repentance and of the preparation thereunto § 3 That faith is the cause and foundation of our repentance § 4 That the spirit dwelling in vs purgeth vs from our naturall corruptions § 5 The differences betweene the mortification and repentance which is in the regenerate and that which seemeth to be in the vnregenerate § 6 That the spirit is knowne to be in vs by his quickening of vs in the inner man § 7 The differences betweene the quickning of the spirit in the regenerate and that which seemeth to be in the vnregenerate § 8
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
people of God subdued and led into miserable captiuitie And the experience of our own times teacheth vs that we cannot conclude that we are in Gods fauour and in the state of saluation because we thriue in the world and haue good successe in all our endeauours seeing by this reason we might inferre that the great Magor the Turke Persian and many other Infidels and Pagans were better beloued of God then Christian Princes and among Christians many prophane and carnall men then the sincere louers of Gods trueth because they more abound in these worldly blessings But of this point I shall neede to say little here seeing I haue written so much of this argument in my second part of this Christian War-fare § Sect. 5. That a ciuill life is not sure signe that we are in the state of grace and saluation And thus the flesh abuseth those who are professed worldlings Neither doth it deale lesse deceiptfully with those that make some shew of religion the which are of two sorts ciuill iusticiaries and temporarie hypocrites Concerning the former it perswadeth them that they are in good estate because they liue ciuilly and vnblameably among their neighbours in respect of notorious crimes which are punishable by the lawes of men and maketh them to blesse themselues because they are no murtherers adulterers drunkards theeues periured persons and couenant breakers but contrariwise deale honestly with all men keepe their word pay euery one their due and sometimes also giue an almes to those that are in want and misery And because in respect of their dutie towards God they are of that religion which the Prince is of and the Law requireth and are no recusants but come to the Church with the rest of their neighbours and there heare diuine seruice and the word preached and receiue the Sacrament as oft as the law inioyneth Though in the meane time they are vtterly ignorant of the true God his persons nature and attributes of Iesus Christ and his natures and offices and the great worke of redemption and in a word of all the principles of true religion And though they make no conscience of performing any duties of the first table as of Prayer hearing the Word receiuing the Sacrament sanctifying the Sabbath in spirit and in truth as God requireth but onely formally for custome and fashion sake yet their corrupt flesh maketh them beleeue that God will accept of their good meaning and superstitious deuotion and will be well satisfied with their bodily exercise and lip-labour though their hearts be farre from him yea though in the very time of his seruice they set vp idols in their hearts and haue all their cogitations wholly taken vp with their pleasures profits and other vanities of the world But that we may not be ouertaken with this deceit let vs know and remember that God will not accept of vs vnlesse with Dauid we haue respect vnto all his commandements and make Psal 119. 6. conscience of performing as well yea principally the duties of the first table as of the second that the feare of God and his true religion is the head and first beginning of sauing wisedome and that it is but a counterfet and carnall Psal 111. 10. righteousnesse such as was in the heathens which doth not spring from the roote of piety that wee cannot haue a liuely faith without sauing knowledge nor doe any good workes without faith that without faith wee cannot please Heb. 11. 4. Rom. 14. 23. God and whatsoeuer we doe without it is sinne That if our iustice arise not from godlinesse it is but meerely morall ciuilitie and if our loue of our brethren spring not from the cleere fountaine of Gods loue then it streameth from the filthy puddle of selfe-loue Let vs know that God will bee worshipped not after the commandements of men but after his owne reuealed will and that whosoeuer serue GOD principally because the princes law requireth it and not because God commandeth it hee worshippeth his King aboue his God That bodily exercise profiteth 1 Tim. 4. 8. nothing and that the Lord wil be worshipped in spirit and Ioh. 4. 24. truth that God regardeth not formall seruice which riseth rather from custome then conscience and that the religion of the soule is the soule of religion without which it is but a dead carkase That God can indure no riuals in his seruice nor no halting betweene Iehouah and Baal God and the world he cannot abide a double or diuided heart but he will either haue all or leaue all to the Diuell and the world and finally that our good meaning will be no currant payment in the day of accompt seeing it hath not Gods image and stampe vpon it but is coined in the forge of our owne braine and hath on it the print of our owne inuentions which the Lord esteemeth no better then high treason against his royall crowne and dignitie § Sect. 6. That a bare profession of the true religion is not sufficient for saluation And thus the flesh deceiueth ciuill iusticiaries the like deceit it vseth towards hypocrites with whom it dealeth diuersly according to their diuers kindes For either they are grosse hypocrites who though they make a great shew of religion yet their liues are so euill and scandalous that their hypocrisie is detected and manifest not onely vnto others but also to their owne hearts and consciences or more cunning and subtle who by their outward profession and seeming conformitie to the law deceiue not onely other men but themselues also Concerning the former the flesh deceiueth them with a vaine conceipt that the bare profession of the true religion is sufficient for their saluation without all practise and obedience that it is inough to say that they haue faith though they bee vtterly barren of all good Workes to cry Lord Lord though they neglect the will of our heauenly Father that they be hearers of the word though they be not doers of it and that they professe that they know God though in their workes they deny him being abominable disobedient and to euery good worke reprobate But this is so contrary to the whole course T◠1. 16. of the Scriptures that who so is but a little conuersant in them may plainely see yea palpably feele this deceipt neither is it possible that any should be deluded with it but those whom the god of this world hath blinded and for want of loue to the truth are giuen vp of God to bee seduced 2 Thes 2. 11. with strong delusions and to beleeue lies For there we shall Rom. 2. 13. plainely see that these conceits are crossed and contradicted in direct and expresse tearmes namely that not the hearers but the doers of the word are iustified that if we heare Iam. 1. 22. Ioh. 13. 17. Luke 11. 28. Mat 7. 21. Iam. 2. 14. 17. 26 and doe not we doe but deceiue our selues that they onely
by the sanctifying grace of Gods holy spirit that our hearts so farre forth as they are vnregenerate are a sincke of sinne and a sea and gulfe of wickednesse wherein the diuell câ—sting the spawne of his temptations begetteth vgly monsters of all sorts both small and great And that as our bodies when they are at the purest haue in them sufficient matter for all maner of diseases so our soules being much more corrupted are aptly disposed to any sinne Secondly knowing and remembring that through this corruption we are prone to all sinne let this humble vs in the sight of our frailtie and weakenesse and cause vs with more earnestnesse to craue Gods assistance and denying our selues to rest on his strength which alone is able to preserue vs from falling Thirdly let this moue vs to shake off all carnall securitie and presumption of our owne graces and to keepe continually a narrow watch ouer our hearts that we be not at vnawares ouertaken through the deceitfulnesse of sinne Let it make vs to worke out our saluation with feare and trembling as the Apostle exhorteth and whilest we thinke we stand take heede of falling Phil. 2. 12. 1 Cor. 10. 12. Let vs be perswaded hereby to labour and endeauour daily to purge our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God Finally let 2 Cor. 7. 1. vs remember that the man is blessed that feareth alwayes But as for those who harden their hearts through securitie and Pro. 28. 12. presumption they are of all others most ready to fall into all euill and mischiefe § Sect. 5. The fift policie iâ— to perswade vs that we may safely vse the meanes and occasions of sinne A fifth pollicy which the flesh vseth to draw vs vnto sinne is to perswade vs that we may safely vse the meanes and occasions of sinne and yet be preserued from the sinne it selfe And thus Lot was allured to drinke excessiuely neuer suspecting his falling into that brutish drunkennesse and much lesse that abhominable incest with his owne daughters Thus Dauid securely liued in idlenesse and wantonnesse neuer thinking that these would bee the meanes to bring him to whoredome Thus Salomon gaue his strength vnto woemen and defiled himselfe with vnlawfull lustes neuer imagining that this corporall whoredome would bee the occasion and meanes to make him commit also spirituall whoredome with Idols and strange Gods Thus Iehosaphat lincked himselfe with wicked Ahab by marrying his daughter and yet supposed that he should no way bee tainted with his impieties and Peter presumed that hee should be constant in his loue to his maister and the profession of the trueth and yet consorteth himselfe with the high Priests seruants And thus in our times many thinke that they may be safely present at the Masse and idolatrous seruice yea themselues haue about them many meanes and occasions of idolatry and yet not fall into the sinne it selfe many think they may ordinarily sweare and yet neuer commit the sinne of periury that they may nourish couetousnesse and yet neuer commit theft fraude oppression or any vniustice that they may drinke pamper the belly and vse all maner of wanton dalliance and yet be farre enough off from fornication and adultery Now that wee may not be abused with this deceipt let vs consider that where the Lord forbiddeth any sinne there he also forbiddeth the occasions and meanes therof because those who doe not carefully auoide these they cannot possibly escape the other That they who goe in the way wil though the neuer thinke of it come thereby to the towne or place to which it leadeth That if wee alwayes walke vpon the yce or slipperie places we shall euer be in daunger of falling and often fall though we be neuer so weary and therefore the Psalmist pronounceth him blessed who hath not walked in the way of sinners That as they who vse surfetting and drunkennesse yea drinke daungerous poysons cannot looke to enioy Psal 1. 1. their health because they vse the meanes which bring men ordinarily to sicknesse and death so they who vse the meanes of falling into sinne which is the sicknesse of their soules cannot looke to enioy the life of grace but will quickly fall into spirituall diseases which in the ende will bring them to vtter destruction Finally that they who vse the meanes and occasions of euill doe desperately runne into temptations presume of their owne strength and so are Eccle. 3. 26. giuen ouer of God and being abandoned of his assistance must needes fall and come to ruine for he that loueth danger shall perish therein § Sect 6. The sixt policie iâ— to draw vs by degres to commit hainous sins Sixtly the flesh oftentimes deceiueth vs by drawing and intycing vs by degrees to the committing of those sins which are most great and haynous as first to looke and cast wanton glaunces then to lust then to consent to the committing of the fact then to plot and deuise of the meanes how it may be effected then to the acte it selfe and lastly to the often reiterating of the same sinne Thus first it defileth the heart with couetousnesse then causeth it to bee discontented with our state and portion then to couet other mens goods and finally to deuise and put in practise the meanes whereby they may bee gotten from them as fraude deceipt extorsion oppression and such like vnlawfull courses And thus it draweth vs into all kindes of wickednesse by alluring vs to keepe company with those that loue and liue in it then for carnal and by-respects to wincke at and tollerate their sinnes whose persons we affect then to thinke them light and veniall then for company sake to commit them least wee should be thought more precise and scrupulous then the rest of our consorts and finally to defend our wickednesse yea to boast and bragge of it as though it were some vertuous action and much for our credit to liue in it And thus it bringeth vs to the highest step of the ladder of wickednesse vnto which it could neuer haue mounted vs vnlesse it had caried vs by these degrees and maketh vs embrace the most haynous sinnes as it were our choysest friends which before wee tooke for our greatest enemies and therefore hated and auoided them by bringing vs first acquainted with all the allies friends and attendants which waite vpon them For the preuenting of which deceit our best course is to keepe a narrow watch ouer our selues that we be not thus ouertaken specially ouer our owne hearts that we may withstand the first motions vnto sinne and euen crush it in the shell that it may neuer come to hatched Secondly to take notice of our least sinnes that wee may not securely liue in them but hauing fallen may recouer our selues by vnfained repentance And lastly that seeing our selues are too too retchlesse and secure we doe often and vnfainedly desire the Lord
perswadeth vs to continue in our sinnes without repentance by alleadging that the times wherein we liue and the persons among we dwell are so euill and wholly corrupted with sinne that there is a necessitie laide vpon vs of conforming our courses to the example of others seeing if we purge our selues from the sinnes which commonly raigne and make conscience of those vices which others commit we shall not onely expose our selues to the scorne and obliquie of all that obserue vs as being more strickt and precise in our courses then we neede but also as the Prophet speaketh make our selues a common prey For the defeating of which Esa 59. 15. deceipt let vs know that we must be of the little flocke of Christ if euer we meane to be in their number vnto whom his fathers pleasure is to giue a Kingdome that we must not Luke 12. 32. follow a multitude in doing euill vnlesse we thinke also to be partakers in their punishments that we must not fashion Exod. 23. 2 our selues to the example of the world if we would not perish Rom. 12. 2. Ioh. 15. 19. with it but must be transformed by the renewing of our mindes and be seuered from the world and culled out of it if we would be in the number of Christs Disciples or become true members and subiects of his kingdome That it is better to goe into heauen alone then to goe into hell and haue all the world to beare vs company Let vs remember that we must through good report and euill report goe on in 2 Cor. 6. 8. our Christian course with the blessed Apostle if we euer meane to accompany him in heauen That it is no great matter to suffer ascoffe for Christ who hath for our sakes suffered the bitter death of the crosse that we must not refuse to be the sheepe of Christ nor alter our nature to a woluish condition because wee would not be iniured by wolues and goates vnlesse we would with them be set at Christs left hand and heare that dreadfull sentence of condemnation denounced against vs. That wee shall in the Mat. 25. end ouercome by suffering and receiue a crowne of our patience which without all comparison will exceede our paines Let vs further consider that no man is carelesse of the health of his body because the ayre is infected and the country full of contagious sicknes but doth so much the more carefully vse all good preseruatiues to keepe him from these Epedemical diseases and the like care we would haue of our soules if we loued them as well as we doe our bodies In regard whereof the Apostle vseth this as an argument to make vs more watchfull and diligent in redeeming the time because the dayes are euill Finally let vs know Eph. 5. 16. that neither time nor place in which we liue will excuse vs before God if we liue in our sinnes seeing as the best time or place will not priuiledge vs from falling into sinne no not Paradise it selfe and the society of the Angels as we see in Adam so neither will those times and places which most abound with euill poison vs with the contagion of sinne if wee haue about vs the preseruatiue of a good conscience and haue sincere and vpright hearts which make vs with Enoch in the middest of worldly destructions to walke with our God Yea rather when wee are Gen. 5. on all sides compassed about with wicked men the heate and zeale of our godlinesse as it were by an antiperistasis will be intended and increased As we see in the example of Noah who continued iust when all the world were wicked Of Abraham who was vpright in his wayes among the wicked Cananites of Lot whose soule was righteous though he liued among the filthy Sodomites Of Ioseph and Moses in the Court of Pharaoh Dauid in the Court of Saul and of Nehemiah Daniel the three children and many others who feared and serued the Lord though they liued yea bore office in the Court of the Kings of Babylon §. Sect. 7. The sixt policie of the flesh in perswading vs to continue in our sins because god is mercifull A sixt pollicy which the flesh vse h to perswade vs to continue in our sinnes without repentance is to tell vs of Gods mercy which is so endlesse and infinite that notwithstanding we goe on in our owne courses yet we shall be saued With which that we may not be ouertaken let vs consider that it is an horrible abuse of Gods mercy when we take occasion thereby to continue in our sinnes which in the Scriptures is offered vnto vs as the maine argument whereby wee are inuited vnto repentance So the Psalmist saith that there is mercy with the Lord that hee may Psal 130. 4. Rom. 2. 4. be feared and the Apostle telleth vs that the riches of Gods goodnes his patience and long-suffering doe inuite vs to repentance It is a notable motiue to perswade a rebell to yeelde and submit himselfe to his Prince because hee is gratious and mercifull but if any will goe out or continue in his rebellion vpon this ground his presumption alone would make him worthy to bee hanged because the grace and goodnesse of his Prince should worke in him loue and obedience and make him loath and euen ashamed to offend and displease so gracious a soueraigne Secondly let vs knowe that howsoeuer Gods mercy in it selfe is infinit and incomprehensible yet in respect of the obiect and exercise of it it is limitted by his truth which appropriateth it only to repentant sinners because such onely doe lay hold of it and apply it vnto themselues by a liuely faith without which application the mercy of God can doe vs no more good then a soueraigne salue can cure a wound which is cast behind the doore and neuer applied vnto it Lastly let vs know that as God is infinite in mercy so also in iustice yea in trueth these are all one in God his mercy being a iust mercy and his iustice a mercifull iustice onely they seeme to differ in respect of the obiect and diuers maner of exercising them towards his creatures In which regard notwithstanding it may truely be saide that hee is iust in iustifying a sinner because beleeuing in Christ his sinnes Rom. 3. 26. are satisfied for by his merits and obedience and that he is mercifull towards the wicked in bearing with them so long and affording vnto them so many meanes to bring them to repentance But if these meanes be contemned then the acceptable time and day of saluation being past there is no more place for mercy but onely for iustice in the manifestation whereof towards the wicked and reprobate God is no lesse glorified then in the declaring of his mercy and trueth towards the faithfull and Elect. Neither must we thinke it any disparagement to Gods mercy that it is not effectuall for the saluation of all
suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
which remaineth vnregenerate struggleth and hindereth and when this would embrace the euil or refuse the good the regenerate part resisteth and opposeth And this is that Law which the Apostle saith he found in himselfe namely that when hee would doe good euill was present with him and that when he delighted in the lawe of God after the inner man bee saw another laws in his Rom. 7. 21. 23. members warring against the lawe of his minde and bringing him into the captiuity of the law of sinne which was in his members From whence ariseth a notable differēce betwene the sinnes of the regenerate and the vnregenerate which though they be all one in respect of the act and deede done yet not in respect of the agent and maner of doing For the regenerate man cannot commit a knowne sinne with full consent of will but there is a reluctation resisting against the flesh not onely in his conscience but also in his heart will and affection For being spirituall and regenerate in all the faculties of his soule the chiefe and principall part of his will adhaereth to the lawe of righteousnesse desiring in all things to yeelde obedience vnto it And consequently it resisteth the motions of the flesh nilling that which it willeth And if through frailty and weakenesse it be ouercome it hateth and detesteth that sinne with which it is taken captiue and maketh the Christian to be much displeased with himselfe because he hath committed it Hee consenteth to the lawe of God that it is holy and good and i◠more delighted in it then in the bewitching pleasures of sinne An example whereof we haue in Dauid who though by his flesh he was drawne not onely in his wil to embrace but also in his actions to practise some grieuous sins yet he truely saith of himselfe that in his heart he hated euery false Psal 119. 10◠118. way and that he would haue respect to Gods statutes continually But the vnregenerate man though he sometime feeleth some panges of conscience checking him for his sins so as he cannot securely sleep in them without disturbance yet he liketh and loueth them with all his heart hee willingly obeyeth his sinnefull lustes hee pleaseth and delighteth himselfe in them neither doeth any thing trouble him but the feare of a guilty conscience apprehending and expecting deserued punishment so that he inuerteth the Apostles speech and is ready to say the euill I loue that doe I not but the good I hate that doe I. § Sect. 2. The regenerate man cannot at all times doe the euill which the flesh chuseth Gen. 39. 9. The effects which arise from this conflict in the actions and workes of the man regenerate are diuers first that he cannot doe the euill at all times which the flesh chuseth and imbraceth and this Ioseph intimateth in his deniall of the wicked suite which his mistresse made vnto him How can I doe this great wickednesse and sinne against God And what restrained him surely the feare of God and his holy spirit which would not suffer him to fall into so great a wickednesse Secondly that he cannot commit sinne as the wicked doe with full consent of will for sinne being deposed from it regency cannot raigne and rule in the whole man as in times past but is confined vnto a part alone and so farre foorth as we are regenerate we cannot sinne According to that of the Apostle Hee that committeth sinne 1. Ioh. 3. 9. is of the diuell whosoeuer is borne of God doeth not commit sinne for his seede that is regeneration or the seede of the spirit remaineth in him and hee cannot sinne because hee is borne of God Thirdly that hee cannot walke in the way of sinners but propoundeth vnto himselfe to worship and serue the Lord in holinesse and righteousnesse in which course though sometime he slippeth and falleth and sometime erreth out of the right way for a little space yet the spirit of God dwelling in him and conuicting him of his sinnes and shewing vnto him the digressions and errors of his life exciteth him to rise againe after his falles and to returne into his olde and right way by renewing his repentance Whereby it appeareth that they who liue and continue in knowne sinnes and make a daily practise of committing wickednesse haue not the worke of regeneration so much as begunne in them though they make neuer so glorious a profession and like Herode doe many things praise-worthy in the sight of men § Sect 3. By reason of this conflict he cannot doe the good he would Gal. 5. 17. Rom. 7. 15. 18. Heb. 12. 1. Secondly by reason of this conflict the man regenerate cannot doe the good he would nor yeeld that perfect obedience to Gods lawe which it requireth and he desireth So the Apostle out of his owne experience saith that the flesh lusteth against the spirit and the spirit against the flesh so that we cannot doe the things that we would And againe what I would that doe I not but what I hate that doe I. To will is present with me but how to performe that which is good I finde not For when he would runne the Christian race the sinne that compasseth him doeth clinge about his necke and either maketh him for wearinesse to sit downe or to runne forward slowly and with great difficultie It giueth him such blowes and wounds that hee is often foyled and falleth in his course and when he recouereth himselfe and riseth by repentance though he laboureth and much desireth to redeeme his lost time with his suture hast and swiftnesse yet after his wrastling and combate he goeth on his iourney but haltingly yea and is often times so dazled and blinded with the deceites of the flesh that hee erreth and goeth astray and oftentimes is haled with violence into the by-wayes of sinne and wickednesse Whereof it is that our best obedience is imperfect euen after wee are regenerate and our best actions so stained and defiled by our sinfull flesh that were not their imperfections couered with Christs perfect obedience and their pollutions washed away in his blood they would neuer ble acceptable in the sight of God for though they spring from the pure fountaine of Gods spirit yet running through the filthy puddle of our sinfull flesh they are hereby defiled and loose their natiue beautie and puritie It is true that the flesh in this conflict doeth not wholly hinder and withdrawe the regenerate man from performing of his duty nor alienate his mind and heart from the flesh cannot wholly hinder the spirit from good actions yet it interrupteth it in them study and embracing of godlinesse and righteousnesse but yet it still endeauoureth to doe it and though it cannot make him to stand still or turne backe againe yet like a heauy burthen it presseth him downe and hindereth him in his iourney though it cannot make him desist running the Christian race yet it casteth many
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
man regenerate with more care and diligence to obserue his owne heart and more conscionably to watch ouer all his wayes that hee giue no aduantage to his sinfull flesh It causeth him studiously to affect and earnestly to endeauour in the vse of all good meanes whereby the spirituall part may be more and more strengthened and the flesh with all carnall lustes may be mortified and subdued that so it may not rebell and gather strength to preuaile against it as wee see in the example of the Apostle But the conflict of conscience 1 Cor. 9. 27 is commonly ioyned with secure retchlesnesse whereby the vnregenerate man doeth car lesly neglct the causes and occasions of this bitter conflict vntill he be ouertaken with them and onely auoideth the punishment and not the sinne which causeth it oâ— the sinne onely when hee is sensible of the punishment it worketh in him no care to mortifie his sinnes vnlesse it bee onely in outward fact and that alone for seruile feare of paine and smart and not in loue and obedience vnto God yea still he loueth them as his dearest darlings and when he dare not giue them place and entertainment in his workes and actions as it were in his outward roomes he secretly lodgeth them in his heart as in his secrete closet or priuate chamber It doeth not make him vse any meanes to subdue his flesh and mortifie his corruptions yea rather it bringeth him into a sluggish despaire which maketh him to cry out that there is a Lyon in the streete to starue his soule because hee will not take paines to plucke his hand out of his bosome and put it to his mouth to stop his eares against all good counsel and to harden his heart against all instruction 〈…〉 exhortation whereby he is taught the way wh 〈…〉 may come out of his misery or is incited and stirred vp to walke in it complaining that all these meanes are vnto him vselesse and bootelesse seeing he is already irrecouerably plunged into a desperate condition Or else if he vse at all the meanes of his recouery it is onely inhypocrisie not with a desire to profite by them but onely to stop the cry of conscience vpon this perswasion that God will bee contented with this formall seruice notwithstanding that he still goeth on in his wicked courses § Sect. 8. The first difference is in the subiect matter or occasion The fift difference is the subiect matter or occasion about which these conflicts are made by these diuers enemies For the Flesh and the Spirit doe in all things oppose against one another the spirit the flesh in all that is euill the flesh the spirit in all that is good For there is no good action which the spirituall man performeth but the flesh interposing hindreth and interrupteth him as in prayer hearing the word receiuing the sacrament sanctification of the Sabbath the workes of iustice and mercie temperance and sobrietie sometime wholly withdrawing him from them and sometime distracting and disabling him in them which maketh him to complaine with the Apostle To will is present with me but I finde not how to performe that which is good For I finde a law that when I would doe good euill is present Rom. 7. 18 21. with me the which is to be vnderstood not only of particular actions but also of our whole life and conuersatition And contrariwise there is no euill knowne to the spirit and done by the flesh wherein the spirit doth not crosse and oppose it no not those sinnes which by carnall men are thought sleight and veniall either hindering and restraining the regenerate man that hee may not fall into it or mouing him being fallen to rise againe by vnfained repentance But the conflict of conscience extendeth not to the whole course of life but onely to some particular actions and yeelding vnto the will and affections in lesser common and ordinarie sinnes it onely con 〈…〉 h with them about the committing of such sinnes as 〈…〉 â—nd outragious and especially those which are against the second Table not so much regarding or restraining them in those which are committed against the first § Sect. 9 The last differeÌ„ce is in respect of time The last difference betweene these diuers conflicts is in respect of time for the combate betweene the flesh and the spirit beginneth at the time of our regeneration conuersion and not before and being begunne it is constant and continuall to the very end of our liues though it may haue some intermissions in respect of our sense and feeling as when the spirit through the thicke vapour of corruption raised by the flesh is cast into a slumber or by some mighty blowe wounding the conscience astonishing the senses and hardening the heart is as it were cast into a sowne and hath no signes of spirituall life remaining in it out of which it alwayes recouereth being excited and reenlyued by Gods quickening spirit But the combate of conscience doth begin oftentimes long before conuersion euen as soone as we haue the vse of reason and vnderstanding receiuing common notions from the light of nature but it is neither constant and continuall but onely by panges and fits vpon the occasion of some grieuous sinne already acted or about to be committed nor yet alwayes permanent and lasting to the end of life seeing oftentimes by customable sinning the conscience becommeth so deadded and seared that it taketh no notice of sin nor opposeth against the will and affections but as it were casteth the reines in their necke neuer at all checking or curbing them in but suffering them to runne on in an headlong course vnto the committing of all manner of wickednesse CHAP. IX That the Conflict of Conscience is not in all that are vnregenerate nor in them onely § Sect. 1 That no comfort arisetth out of the conflict of conscience AND thus we haue shewed the many differences betweene the combate of the flesh and spirit and of the conscience and affections Whereby it is plaine that as the former giueth vnto vs comfortable assurance of our regeneration adoption and saluation so there can no such hope arise from the other For as we see it may be and most commonly is in the wicked and reprobate it hath no reference to God nor springeth from faith loue filiall feare and obedience but from carnall selfe-loue and seruile feare of iudgement and punishment not from any dislike of sinne the which the wicked in the hottest of this conflict doe loue with all their heart but onely because they desire to auoide the punishment like vnto children whose teeth water when they seâ— lâ—â—â—rous meates but yet dare not touch them for feare of the rod. An example whereof we haue in Balaam who with all is heart would haue sinned in cursing Gods people that hee might haue gained the reward of vnrighteousnesse but yet durst not doe it for Balaacs kingdome because he was affraid to
be ouerwhelmed by Gods is fearefull vengeance And though these combatants fight one with another yeâ— are both corrupt and sinfull and both souldiours in Sathans campe ioining together in the coÌ„mon cause howsoeuer dissenting in some particular quarels fighting one against another like contrarie vices prodigalitie against couetousnes presumption against despaire rash foole-hardinesse against basse cowardize or like Pirats in the same ship who fall together by the â—aâ—es about some particular wicked designes though they all agree to rob the Merchant § Sect 2. That the conflict of conscience may be in the regenerate But howsoeuer this conflict of conscience bee in the wicked and reprobate yet wee are to know that it is not in them onely nor yet in all For this combate may also be in the faithful and regenerate yet not in the part regenerate for the sanctified will and affections doe not oppose the sanctified conscience and reason but there is a goodly harmonie betweene them the wil and affections beeing guided and ruled by the vnderstanding and it by God our supreame soueraigne and conscience approuing of this holy gouernment and subiection But in the vntegenerate part euen the faithfull themselues doe feele this conflict in them betweene conscience accusing for feare of iudgement and punishment and carnall concupiscence drawing them to sinne The which is more weake on that side of passion because their corruption is much abated and subdued but stronger on the side of conscience because it is excited with a greater illumination discouering more manifestly the odiousnesse of sinne and fearefulnesse of those punishments which it deserueth Howsoeuer in another respect the violence of it is abated namely as it terrifieth with seruile feare and denounceth against the offender hell and condemnation from which those who are in Iesus Christ are freed and deliuered But let vs know Rom. 8. 1. that though this fight be in the faithfull yet it bringeth not like that of the spirit and the flesh any comfort or assurance of Gods loue sanctification adoption or saluation because it is not proper to the godly but is also common to the wicked and vnregenerate § Sect. 3. This conflict of conscience is not in those who are extreamely ignorant Secondly this conflict is not in all the vnregenerate For first it is not in them who are either extreamely ignorant or outragiously wicked The former are of two sorts 1. such â—â— are not capable of knowledge as yong children idyots and madmen who though they haue the faculty of reason habitually or potentially in respect of the vse yet not in the act or exercise of it and therefore their conscience receiuing no illumination from their vnderstanding putteth no difference betweene good and euill neither accuseth them for any sinne nor at all resisteth their will and affections § Sect. 3 This conflict of conscience is not in those who are extreamely ignorant For though they haue conscience in them in respect of the facultie yet like those that are in a dead sleepe they haue it not in act and operation Secondly such as beeing capable of knowledge haue through their negligence or wilfulnesse suffered those sparkes of the light of nature to go out for want of blowing vpon them by vse and exercise or nourishing them with fit meanes as it were necessarie fuel which is the case of many Ethnicks and Barbarians yea of some who would be called by the names of Christians who through affected ignorance are so farre from the illumination of grace that they haue quite obscured and extinguished the light of nature Those also who are outragiously wicked haue seldome in them the conflict of conscience because the Lord punisheth their other sinnes by giuing them ouer to their owne vile affections and a reprobate minde whereof it commeth to passe that their vnderstanding being darkened and euen quite blinded the common notions the light of nature being cleane put out and extinguished their consciences also are seared and senselesse so as they neuer checke and controule them for any sinnes and such a callum and thicke skin ouergroweth their hearts and so hardeneth them through their often committing of knowne wickednesse that without any feeling or remorse they commit any manner of sinne with delight and greedinesse An example whereof we haue in those idolatrous heathens of whom the Apostle speaketh who not worshipping God according to that light which they had by nature and by looking into the booke of the creatures they became vaine in their foolish imaginations and Rom. 1. ver 21. to ver 31. had their mindes so darkened as that they gaue the glory of God to the basest of the creatures where vpon God gaue them vp to vncleannesse to their owne vile affections and to a reprobate minde to doe those things which are not connenient So else where he saith of them that they walked in the vanitie of Eph. 4. 17. 18. 19. their mindes hauing their vnderstanding darkened being alienated from the life of God through the ignorance which was in them because of the blindnesse of their heart and being past feeling had giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse And writing to Timothy he 1 Tim. 4. 2. speaketh of some in these later times who should haue their consciences seared with an hote iron Whereby they become so senselesse that they take no notice of any sinne nor accuse for the committing of any wickednesse For as the greatest blowes which light vpon an anuile doe not at all moue it but it causeth the waightiest hammer to rebound backe againe and as the deepest gashes and most griefly wounds giuen to a member which is mortified or to a part gangrened are not at all felt and therefore the partie vpon whom they are inflicted neuer complaineth nor shrinketh for them So when the gangrene of sinne hath ouerrunne the intellectuall faculties blinding the vnderstanding and deadding the conscience though there be deepe gashes made in them they feele them not and therefore be wray neither feare nor griefe by accusing and complaining of the causes of their euils § Sect. 4. The conflict of conscience is seldome in simple people And among all these the conscience and affections the reason and will are at a secure sencelesse and sinfull peace There are diuers other sorts of men in whom their peace is not so continuall and permanent but yet there is often a truce betweene them which is sometimes of shorter and sometimes of longer contniuance according as the occasions be of their agreeing or discording with one another The first are ignorant simple people whose consciences through defect in knowledge and want of vnderstanding wanting illumination and direction doe seldome checke them for any thing they doe vnlesse it bee so grossely wicked that euen the light of nature doeth discouer and condemne it And here the reason and will the conscience and and affections continue friends and
maintaine peace because they are not able to discerne those iust causes which are offered of discording from one another like enemies who lye quietly in their tents in the darke night when the aduerse party doeth goe a spoyling and forraiging because they haue no light to discouer their attempts Opposite vnto these are those carnall men who hauing a great measure of speculatiue knowledge art and learning are able by their paralogismes and subtill sophistry their nice distinctions and cunning shifts to make blacke seeme white darkenesse light falsehood trueth and good euill whereby they blinde the eye of reason stoppe the mouth of conscience and so corrupt and dazle the iudgement that they can doe what euill they list and satisfie in all things their carnall lusts and affections vncontrouled and condemned Of these it is truely saide that they haue much science and litle conscience like these Lamie who were sharpesighted when they went abreade but starke blinde when they entred into their houses oâ— the Pharisees who sitting in Moses chaire were able to teach others Mat. 7. 5. their duties and to rebuke and controule them for their smallest sinne but were not able to see their owne carnall worldlinesse hellish pride and damnable hypocrisie and as our Sauiour chargeth them could discerne a mote in their neighbours eye though there were a beame in their owne In these there is no conflict of conscience because like crafty and skilfull Lawyers they can with false colours and collusions blinde the eyes of the Iudge making their euill cause seeme iust and good or like cunning theeues they doe so subtilly and secretly atchieue their wicked designes that when they come to be arraigned they shift off and elude the most pertinent accusations § Sect 5. That the conflict of conscience is not in proud iusticiaries and ciuill worldlings Vnto these we may adioyne proude iusticiaries who taking away from the lawe of God the life and rigour of spirituall sense doe expound it after a grosse and litterall manner that so they may satisfie it with their grosse obedience because their obedieÌ„ce caÌ„not reach to the spirituall meaning therfore they frame a meaning sutable to their carnal obedience And so iustifying them selues as though they had done all which the law requireth their consciences sleepe securely in all their sinfull courses neuer accuse them for any sinne of which wee haue an example in the Luk. 16. 15. Mat. 19. 20. Pharisees who iustified themselues when our Sauiour most condemned them in the young iusticiary who boasted that he had done all which was required when as hee had done nothing and in the vaine-glorious Papists who farre outstrip them both affirming that they can fulfill the Lawe and doe more then it requireth for which indeede they haue speciall helpes seeing they giue what sense they list to euery Commaundement and if they can make no sense seeme sensible and probable to their too dimsighted followers then for more surety they will quite cancell and blot it out as they deale with the second Commandement condemning their imagery and idolatry and hauing made none of one they make of one two by deuiding of the tenth and so filling vp the number that their theft and falsehood may not be discouered Like vnto these are our ciuill worldlings and ignorant Protestants who placing all Religion in out ward abstaining from haynous faults as periury whoredome drunkennesse and such like and in performing formall seruice to God according to the Princes lawes and mortall duties of honesty and iustice to one another doe thinke that God is throughly satisfied when they haue attained to this periode of perfection which themselues haue pitched And therefore their consciences are quiet and suffer them to enioy a secure peace though they liue in ignorance and vnbeliefe in the neglect of spirituall seruice swearers Sabaoth breakers and in all things followe those courses which ambition couetousnesse voluptuousnesse and selfe-loue will prescribe vnto them § Sect. 6. That the conflict of conscience is seldome in those who are transported with violent passions Finally we may adde vnto these such others who are violent and furious in their affections who whilest the fit and feauer of their passion lasteth can commit any wicked outrage and neuer feele any conflict of conscience Not because reason is quite blinde and conscience dumbe but because seeing and speaking they are not hard and discerned no more then the speech of a wise Citizen and Senatour in a tumultuous vproare of common people Not because they vtterly refuse to doe their office and make resistance but because they are so caried away and hurried with the violence of the throng that they are not able to keepe their standing or hinder their proceedings Or if wee will wee may here compare reason and conscience in them to that they are in drunkards which are so hindred and disabled with intoxicating fumeâ— that they are not able to doe their functions till by naturall heate they be spent and scantered But in these commonly when the heate and violence of passion is somewhat spent and abated reason and conscience especially doeth recouer strength and like a Prince foyled and put to flight by his rebellions subiects recouering by force his state and dignitie of a King becomes a tyrant and so much the more seuerely keepeth them vnder by how much be hath tasted more sensibly of the mischiefes accompanying their rage disloyaltie For thus experience teacheth vs that when conscience hath beene foyled and wounded with rage and passion their power being spent by their owne fury it doeth affresh set vpon them and beating them out of their holds doeth put into their place affrighting terrours and astonishing feares and so terrifieth the heart with his vehement accusations that oftentimes it sinketh into the gulfe of despaire the which we see manifest in the example of Caine Saâ—â—â— Iudas and many others And these are the men in whom either a peace or truce is maintained betweene the conscience and affections there being whilest it lasteth no conflict betweene them Now if we would knowe in whom principally this combate is fought it is in such vnregenerate men as haue still remaining in them some common notions of the light of nature encreased by their study in the volume of the creatures and in the booke of holy Scripture and their obseruation of the due execution of Gods fearefull iudgement In such whose conscience remaineth liuely and sensibly soft and vigorous because it is not yet cautherized and seared with the often and wilfull committing of haynous sinnes Finally in such whose affections are somewhat gentile and moderate and whose hearts are not so hardened not wholly taken vp with wicked infidelitie but that they giue some credite to Gods fearefull threatnings CHAP. X. Whether the conflict betweene the flesh and spirit bee in all the regenerate and whether if it be it be in the same manner and measure § Sect. 1
it cleare and sweet streames but the common gifts of the restraining spirit doe worke and shew themselues onely by fits like flashes of lightning which suddenly appeare as suddenly vanish leauing nothing behind them but grosse and palpable darknesse or like standing waters and winter brookes which swell and ouer flow vpon the fall of raine and descent of land waters but soone after fall and are dried vp in the time of drought So the sauing graces of the sanctifying spirit are lasting and permanent euer continuing with increase euen to the very end of our liues but all gifts meerely naturall indure but for a time and like the body 1 Ioh. 2. 27. after they are growne to their full strength ripenes they decrease till by a daily consumption they come to nothing as we see in naturall knowledge and wisedome which decayeth with age vntill at last it commeth to dotage and childish ignorance § Sect 5. Of the particular effects of the spirit the 1 whereof is spirituall illightening Iohn 14. 26. But let vs descend to some particular effects which the spirit worketh for these arguing their cause will plainely shewe the residence and abiding of this holy guest in vs. And first the spirit of God is the spirit of illumination inlightning our blinde eyes reuealing vnto vs the things of God and leading vs into all trueth according to that of our Sauiour But the Comforter which is the holy Ghost whom 1 Ioh. 2. 20. 27. the Father will send in my name hee shall teach you all things And that of the Apostle But ye haue an vnction from the holy one and yee knowe all things And againe But the annoynting which yee haue receiued of him abideth in you and ye neede not Eph. 1. 17. that any man teach you but as the same annoynting teacheth you of all things And hence it is that this holy spirit is called the spirit of wisedome and reuelation in the knowledge of God Yea but the wicked also may haue some illightening Heb. 6. 4. of the spirit as the Apostle sheweth and which is more they may haue a tast of the heauenly guift be partakers of the holy Ghost that is of the gifts and graces of the sanctifying spirit and haue also a tast of the good word of God and of the powers of the world to come yea and hereby they may attaine vnto a farre greater measure of knowledge then those who are truely regenerate and how then can this be a difference whereby we may discerne the one from the other To which I answere that though there bee no difference betweene the knowledge of the regenerate and vnregenerate in the quantity in which respect the knowledge of the wicked yea of the diuell himselfe doeth oftentime exceed the knowledge of the godly and faithfull yet there are many other differences betweene them for first the knowedge of the regenerate is much better grounded euen vpon that infallible foundation of the holy Scriptures the which they carefully and conscionably heare reade study and meditate in them that they may bee more and more edified and inlightned grounded and built vpon this sacred authoritie as vpon the firme and vnmoueable corner stone whereas the knowledge of the vnregenerate is chiefly founded vpon humaine authorities the doctrines and traditions of men which as they are sometimes true so sometimes false and erroneous and neuer in themselues certaine and infallible So also their knowledge is confirmed by the experience which they haue of the things they knowe in themselues by a liuely and powerfull sense and feeling of the operation of it in their owne hearts and consciences purging and purifying them from all sinfull corruptions and renewing them to all obedience and inuiting and prouoking them to them to the performance of all Christian duties of holinesse and righteousnesse which moueth the Lord to reueale vnto them his great secrets and the mysteries of his kingdome according to that The secrete of the Lord is with them that feare him and he will shew them his couenant and againe his secretes Psal 25. 14. Pro. 3. 32. are with the righteous Whereby they not onely knowe the things themselues barely vttered but also Gods secret will and purpose in them But the knowledge of the wicked is onely in theory and speculation whereby they are enabled onely to talke and discourse of the things they conceiue and haue no sense feeling or experience of that powerfull working of it for their inward sanctification or outward reformation but still lye frozen in the dregs of their sins and neuer cōscionably practise any duties though they can learnedly and cloquently discourse of them In which respect it is saide that the seede of the word taketh no roote in them Mat. 13. 6 7. because their knowledge is not setled and grounded vpon these onely true foundations which neuer faile Secondly the knowledge of the regenerate is more cleare distinct and particular and therefore sufficient to direct and guide them not onely after some generall manner but also in all particular duties and actions but the knowledge of the vnregenerate is more generall confused and darke onely inabling them to set downe generall rules of duties or if particular yet rather to others then to themselues who are so blinded with their passions and carnall lustes that their knowledge giueth them no sufficient direction for their owne cariage in particular duties Thirdly the knowledge of the regenerate still applieth the things knowne to particular vse bringing the word of God home to their owne hearts and consciences as the threatnings of the law for their humiliation to driue them to Christ to restraine them from sin when they are ready to fal and to raise them being fallen by vnfained repentance So Iob kept his eyes vnder couenant that they should not glaunce wantonly vpon women Iob. 31. 1. 3. because hee knewe that destruction was to the wicked and a strange punishment to the workers of iniquitie And hereby Ioseph was restrained from harkening to his mistresses wicked suite How can I doe this great wickednesse and Gen. 39. 9. sinne against God And so likewise hereby they are inticed and spurred forward vnto all good duties when as they feele themselues dull and slow For so the Apostle hauing spoken of Gods feareful iudgement he applieth this knowledge 2 Cor. 5 11. to particular vse knowing therefore saith he the terrour of the Lord we perswade men as though hee should say I dare not knowing this terrible iudgement but perswade you to obedience and dehort you from sinne least neglecting my duty I also bee lyable vnto it And thus also knowing the promises of the Gospell they apply them for their owne consolation according to that of the Apostle Whatsoeuer things were written aforetime were written for Rom. 15. 4. our learning that wee through patience and comfort of the Scriptures might haue hope But the wicked by their knowledge
chearefull readinesse to suffer any thing which it pleaseth God to cal him vnto for his sake vntill at last it come to that plerophory and full perswasion of Gods vnchangeable loue and our Election Rom. 8. 38. 39. 1 Ioh. 4. 18. Adoption and Saluation which was in the Apostle Paule who was fully perswaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to seperate betweene Gods loue and him And this is accompanied with such peace of conscience as passeth all vnderstanding For when we are assured that wee haue the remission of our sinnes and are quite freed from them both in respect of their guilt and punishment then the terrours and feares which did accompany them are taken away and both Sathan and our owne consciences which did continually accuse vs are put to silence so as they can no longer affright vs nor disturbe our peace From whence springeth spirituall ioy vnspeakeable and glorious whereby we reioyce not onely in the fruition of Gods benefits but also in afflictions and tribulations as the Apostle witnesseth when as we see our selues freed out of the hands of all our spirituall enemies the wrath of God the curse of the lawe death hell and condemnation and now brought into an happy and blessed estate of grace and saluation in and by Iesus Christ and and his benefits apprehended and applied by faith Which effects who so finde thus wrought in them they may be assured that they haue the spirit which is the cause and authour by which they are wrought euen as the light bringeth vs the Sunne the streames to the fountaine and the branches and fruite vnto the roote from which they flow and spring § Sect. 7 The differences betweene a iustifying faith and the faith of presumptuous ciuill worldlings Yea but hypocrites and vnregenerate men doe boast most of their faith and assurance of saluation and therefore they also may haue the spirit or else this faith is no infallible signe of it To which I answere that they haue no true faith but as it were in a dreame and dotage they delude themselues by mistaking their carnall and secure presumption for a liuely and iustifying faith But how shall we discerne the one from the other seeing they seeme to haue oftentimes as strong confidence assurance of their saluation as the best Christians I answere that though there be betweene them some seeming similitude yet there is as great difference as betweene pure gold a rotten post guilded ouer For first true faith is grounded on the Scriptures the word of God but presumption hath no ground but an idle conceipt arising cut of pride and selfe-loue True faith alwayes followeth vnfained humiliation in the sight and sense of our sinne and misery whereas the presumptuous man was neuer humbled but hath a proude conceipt of his owne righteousnesse and worthinesse Faith followeth illumination and knowledge and first we must know God and his Christ before we can truely beleeue in them but presumption riseth commonly out of ignorance and the more destitute the woldly man is of the knowledge of God and his wayes the more bold and confident hee is in his perswasion True faith is ioyned with all other graces as loue zeale of Gods glory humilitie patience and obedience manifesting it selfe by the fruites that it bringeth foorth in good workes But presumption is seuered from them all and goeth alone without any such company and attendants True faith is not discerned before sound conuersion and then it beginneth in some small and weake degrees but presumption is borne and bred with vs and in an instant commeth to its full strength which maketh the secure worldling to bragge that he hath alwayes beleeued and is so strong in faith that he neuer doubted of his saluation True faith is not attained vnto without great difficulty it being no lesse a worke to beleeue the Gospell then to fulfill the Lawe but presumption voluntarily creepeth into our hearts and the lesse paines wee take in the vse of Gods holy ordinances the more easily it entreth and the stronger it waxeth Faith is alwayes assaulted with doubting and the one being a fruite of the spirit the other of the flesh there is a great and continuall conflict betweene them but presumption is bold and confident and he who is possessed of it professeth that hee neuer doubted of his saluation neither feeleth he any conflict in him because he is wholly carnall and corruption warreth not against corruption but onely runneth out of one extreame into another for when the secure worldling being by some meanes awakened out of his lethargy ceaseth to presume then he beginneth to despaire Faith purifieth the heart and worketh by loue and is neuer seuered from vnfained repentance but presumption nourisheth and increaseth all sinfull corruptions and they who most presume are most destitute of all true loue towards God and their neighbours And howsoeuer they leaue some grosse sinnes forworldly respects yet they repent of none there being no charge in their affections but onely in their actions yea in this respect also they nourish many sins in their bosomes which they thinke most sweete and aduantageable and will by no meanes be perswaded to part with them Faith vniteth and applieth Christ vnto the beleeuer for all vses for which God gaue him that is as well for sanctification as for iustification and saluation and applieth the vertue of his precious Rom. 12. 1. blood for the taking and purging away of the pollution and corruption of sinne as well as the guilt and punishment and as it taketh hold of Christ to make him ours so it giueth and offereth our soules and bodies vnto Christ that we may become his and be wholly deuoted and dedicated to his worship and seruice but presumption onely apprehendeth Christ for the remission of sinne and the obtaining of euerlasting life and not for the mortification of sinne by vertue of his death nor spirituall quickening and renewing by power of his resurrection and so also it is onely a receiuer but no giuer it taketh all in shewe which Christ offereth but it will in loue of thankefulnesse returne nothing vnto him againe Faith finding it owne weakenes and the sharpe encounters of doubting and incredulity laboureth earnestly in the vse of all good meanes whereby it may bee more and more encreased and confirmed as hearing the word receiuing the Sacrament reacing prayer meditation and such like but presumption finding no such assaults securely neglecteth all these helpes feeling it selfe then the strongest when it is most destitute of them Finally true faith endureth in the day of fiery tryall and temptation and euen when God seemeth to frowne to withdrawe outward testimonies of his loue and in stead of them sendeth afflictions and crosses then the beleeuer with Abraham hopeth aboue hope and beleeueth against beliefe it Rom. 4. 18. Iob. 13. 15. 19. 25. pearceth through all these cloudes of
discomfort with a liuely and spirituall eye and beholdeth the face of alouing father in Christ euen when hee still holdeth the rodde in his hand yea though it haue no sensible comfort nor present feeling of Gods fauour yet being the subsistance of things hoped for and the euidence of things not seene it still Heb. 11. 1. maketh the beleeuer to flee vnto God and to rest vpon him alone for freedome from euill or fruition of good But the presumptuous man swelled with the winde of confidence like a bladder letteth out all with the pricke of a pin and after all his Thrasonicall bragges of strength and fortitude hee fainteth and cowardly yeeldeth when he is first encountred with crosses and afflictions His courage is presently cooled his confidence turned into distrust his proude presumption into affrighting terrours and hellish despaire and as it was chiefely grounded on outward things and worldly prosperitie so when these are taken away then it also quaileth faileth and commeth to nothing § Sect. 8. The difference betweene iustifying faith that which is temporary and hypocriticall Luk. 8. 13. Ioh. 2 24. 1. But though presumptuous worldlings haue no true faith and consequently haue not the spirit dwelling in them yet perhaps temporaries and hypocrites may seeing in the Difference in preparation vnto them Scriptures they are said to beleeue and therefore they also may haue the spirit I answere that though this temporarie faith bee a common gift of the spirit yet it differeth much from a true iustifying faith and therefore is no signe that Gods sanctifying spirit doth dwell in them that haue it For first they differ in the preparation whereby men are fitted to receiue them For before true iustifying faith goeth sound humiliation a true sight and sense of sinne as sinne and not onely in regard of punishment and an earnest desire to be vnburthened of it But the temporarie is neuer thus throughly humbled for whilest he seeth some sinnes he winketh at others he grieueth and groneth rather vnder the punishment then vnder the sinne hee is willing to part with some sinnes which rather pinch his conscience then please his affection but esteemeth others no burthen yea rather his chiefe delight and though he leaueth many yet he truely reputeth of none because there is onely a surceasing of the action but no change of the heart and affection § Sect. 9. Second difference in their nature and parts Secondly they differ in their nature and parts For true faith highly esteemeth Christ and preferreth him and his righteousnesse before all the world counting all things in comparison of them dung and losse and therefore is ready to forsake all that it may inioy him but temporarie faith 1 Cor. 2. 2 Phil. 3. 9. Gal. 6. 14. preferreth the world before Christ and though it make some account of him in an inferiour place yet it will rather leaue him then leaue the world if the one of necessitie must be parted with Secondly true faith effectually assenteth to the whole Word of God as being his vndoubted truth and especially to the promises of the Gospell concerning the remission of sinne reconciliation with God and the eternall saluation of all that beleeue Whence arise those desires in the heart and resolution in the will before spoken off whereby the beleeuer hungreth after Christ and his benefits and casteth himselfe vpon him alone for iustification But temporarie faith either assenteth onely to the truth of some part of the word and not to some other as to that which will stand with humaine reason and a mans owne experience but not to that which is aboue or contrarie vnto them to the promises of the Gospell not to the threatnings of the law or to some of either and not all of both or if to all yet this assent is not effectuall as appeareth by the differences that are in the desires and resolutions of true beleeuers from those that are in temporaries hypocrites For the desires of the true beleeuer is to be made partaker of Christ and his benefits are exceeding feruent and earnest like the desires of a 2 Cor. 14. 1. couetous men after riches of b Gen. 30. 1 Rachel after children of the c Cant 2. 5. louing bride after her beloued bridegroome of the d Psal 143. 6. dry and chopped ground after pleasant showers e Mat. 5. 6. of the hungry and thirstie after meate and drinke of the f Psal 119. 20. 40. woman with childe after desired meates who so longeth that she is ready to miscarry and perish if her longing desire be not satisfied But the desires of temporarie faith are faint and cold and though they can be content to haue the things belonging to saluation if they will come with ease and small cost they choose rather to be without them then that they should be ouer chargeable or take vp too much of their time and labour Secondly the desires of true faith are alwayes ioyned with a carefull indeauour in the vse of all good meanes whereby they may be satisfied and in auoiding all contrary meanes whereby they may be hindred But the desires of temporarie faith are so idle and slothfull that they neglect all meanes wherby they might atchieue their desires as we see in Balaam who desired to dye the death o◠the righteous but could not bee content to imitate them in their liues Thirdly the desires of iustifying faith are constant and continuall like Dauids whose soule breaked for the longing that it had to Gods iudgements at all times but the desires of Psal 119. 21. temporarie faith are but by fits and flashes as when they are at a Sermon and haue their consciences conuinced with the powerfull ministerie of the Word when they are in the house of mourning and haue before their eyes spectacles of their mortalitie when they see some notable example of the worlds vanitie and mutabilitie or of the happinesse of those who feare God and make conscience of their wayes when they are cast downe by some grieuous affliction and finde themselues crossed in all their earthly desires Secondly there is great difference betweene the resolutions of faith in true beleeuers and those who are but temporaries and hypocrites For true iustifying faith resolueth to cleaue vnto Christ alone and to forsake all rather then to be seuered from him But the faith of temporaries causeth them to cleaue vnto Christ so farre forth as the world will let them and if they may share with him in his benefits and not be hindred of their worldly desires they are willing then to giue him entertainment but if they be put to part with all that they may haue him this is an hard saying and they cannot abide it but though they came reioycing to Christ they will goe away with the yong man sorrowfull and will not buy him and his benefits at so deare a price Like herein vnto Merchants who like the
spirit as our Sauiour speaketh conuinceth vs of sin shewing vnto vs both the hainousnesse of our sinnes together with their multitude and also the grieuous and endlesse punishments Ioh. 16. 8. which they haue deserued And this it doth commonly at the first in a more generall and confused maner amazing and astonishing vs with terrours and feares horrours of minde and panges of conscience when as wee see the huge masse or mountaine of our manifold and grieuous sinnes as it were in the whole lumpe and the wrath of God the curse of the Law the plagues and punishments of this life and the life to come which we haue by them deseruedly and in respect of our owne meanes ineuitably drawne vpon vs and afterwards more particularly and distinctly it setteth our sinnes in order before vs and especially presenteth to our viewe those sinnes which wee are most guiltie off and by which wee haue most dishonoured God and wounded our owne consciences By all which it worketh in vs that which we call penitence contrition and humiliation whereby we are cast downe vnder the heauie waight of our sinnes and lye grieuing and groning vnder them as it were vnder an intollerable burtheÌ„ finding no rest or comfort in our selues or in any worldly things besides And thus the spirit by the law as it were with an yron hammer battereth and bruiseth our hard and stony hearts in pieces that he may mixe with them beeing made contrite Ier. 4. 3. the oyle of his spirituall graces and vseth it like a plow to breake vp as it were these clunge stiffe and fallow grounds that being thus prepared he may sow in them these holy seedes For when hee hath thus cast vs downe and throughly humbled vs then he raiseth vs vp againe by reuealing vnto vs the mysterie of saluation the mercies of God and merits of Christ offered vnto all who will receiue them by saith And then as hath beene shewed it worketh in vs an hungring desire after Christ and his righteousnesse and a carefull earnest and constant endeauour in the vse of all good meanes as the hearing of the word prayer and the rest whereby wee may be made partakers of them The which by his inward and secret operation he so blesseth and sanctifieth vnto vs that they become effectuall to worke in vs a liuely faith whereby wee lay hold vpon Christ and his benefits and so are assured of the mercie of God and the remission and pardon of all our sinnes of Gods grace in this life and eternall glory in the life to come § Sect. 3 That faith is the cause and foundation of our repentance And thus being possessed by faith of all these inestimable benefits our hearts are rauished with the apprehension of the infinite loue of God and our Sauiour Christ and inflamed with vnsained loue towards them againe which faith thus working by loue doth cause a change and alteration which is called repentance beginning in the minde and heart and so proceeding to the outward parts and actions and worketh in vs a godly sorrow because by our sinnes we haue so much offended and displeased so gracious a God and good a father a true hatred of those sinnes and corruptions which wee haue either formerly committed or which yet adhere and cleaue vnto vs and a settled resolution and constant purpose to mortifie and subdue leaue and forsake them for the time to come and to serue the Lord in holinesse and newnesse of life All which wee doe not out of seruile feare but out of child-like loue and affection which maketh vs willing and desirous by our new obedience to please and glorifie our heauenly father not for feare of condemnation but because through the mercies of God and merits of Christ we are assured that we shall neuer be condemned Where by the way we may note a notable difference betweene that sorrow for sinne which the spirit worketh in the regenerate and that which is in carnall men For though these may sorrow and grieue after they haue sinned yet it is not for sinne it selfe the remembrance whereof is pleasant vnto them but for the punishments which they either presently feele or feare and expect in time to come where as the sorrow of Gods children is a floud or streame that springeth from faith and loue making vs to bewaile our sinnes because we haue offended and dishonoured so good a God who hath freed vs from the guilt and punishment of them by giuing his onely Sonne to death as the price of our redemption § Sect 4. That the spirit dwelling in vs purgeth vs from our naturall corruptions So that if the Spirit of God dwell in vs then hath it wrought in vs this worke of repentance in all the parts thereof and hath made in vs an happy and blessed change from euill to good from sinne to holinesse and from corruption to grace For as in nature corruption goeth before generation the abolishing of the old forme before the bringing in of the new so before wee can bee spiritually renewed the old man must bee killed and crucified and then the new man will bee quickned and reuiued sinne and corruption is purged away and then holinesse and righteousnesse is wrought in vs. First then in effecting this worke of repentance the Spirit of God dwelling in vs purgeth and purifyeth vs from all our sinfull corruptions in all the parts of our soules and bodies by applying vnto vs the efficacie and power of Christ Iesus his death which mortifith and crucifieth them in vs so as they doe no longer raigne in our mortall bodies as in time past As for example it causeth the scales of ignorance to fall from the eyes of our minde it freeth in some measure our iudgements from errour our imaginations from vanitie our consciences from dead workes our hearts from hardnesse our wils from peruersenesse and rebellion our affections from corruption and disorder and all the members of our bodies from the seruitude of sinne All which are the proper and peculiar workes of the spirit and the fruits of our regeneration and nâ—w birth according to that of the Apostle Whosoeuer is borne of God doth not commit sin for his seede remaineth in him and he cannot sinne because he is 1 Ioh. 3. 9. borne of God § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Yea but in the regenerate also there may seeme to bee some mortification some mourning for sinne some leauing and forsaking of it As we see in Herod who heard Iohn the Baptist gladly and did many things according to his instructions In Simon Magus who for a time left his forcerie beleeued and was baptized In Ahab who humbled himselfe before God wearing sackcloth and going mournfully In Iudas Demas Ananias and Sapphira with many such like and how then may we discerne the one from the other I answere that though there be some seeming