nature of man as it is born in corruption polluted with originall sin And thus our Sauiour saith that that which is born of the flesh is flesh that is if Iohn 3. 6. the parents be defiled with sin then needs must the childrē be polluted with their corruption for a stinking fountaine cannot bring forth sweet waters and who as Iob saith can bring a cleane thing out of filthinesse And thus the Apostle Iob 14. 4. saith that they who are in the flesh that is remaine in that Rom. 8. 8. corrupt and sinfull condition in which they were borne cannot please God But in none of these senses are we to conceiue the flesh to be our enemie for neither may wee Timon-like be at enmitie with mankinde nor like mad men make warre and offer violence against our owne persons nor ought we with the Baalites and Papists to fight against our owne bodies neither is there any warre in the naturall man borne in corruption seeing he is wholly flesh and vnder Sathans gouernment who like the strong man whilest he keepeth the house possesseth all in peace sauing that now and then there is some ciuill dissension and small iarres betweene the will and conscience and one passion with another which are quickly taken vp as wee shall shew hereafter §. Sect. 3. Diuers significations of the word flesh taken for accidents and qualities But we are further to consider that the flesh is not onely thus substantially taken for things really and materially by themselues subsisting but also for accidents and qualities In which sense it is taken two wayes in the Scriptures First for that qualitie of corruption frailetie and infirmitie of the humane nature which is not sinne but rather the effect and punishment which attendeth and waiteth vpon it and in this sense it is said of the Israelites that he turned away his wrath from them because hee remembred that they were but 1. Cor. 15. 50. flesh and a winde that passeth away and commeth not againe Thus also it is said that flesh and bloud cannot inherite the Kingdome of God and what this flesh and bloud is hee expoundeth in the next words neither doth corruption in herit 2. Cor. 10. 2 3 4 corruption And thus the Apostle saith that though hee walked in the flesh yet he did not warre after the flesh not with weake and carnall but with strong and mighty weapons which were able to cast downe all that opposed against them and in this sense as I take it are wee to vnderstand the speech of our Sauiour to his Apostles The Spirit indeed is willing but the Flesh is weake And in this signification Mat. 26. 41. the flesh is not to be taken for a malicious enemie but rather a weake and feeble friend which is not to be opposed in hostile manner as it were with a sword and speare but rather to be strengthned with the cordials of comfort after that the corruption of sinne which is the cause thereof by the physicke of the Word is purged away §. Sect. 4. The flesh taken for the corruption of nature Secondly the flesh is taken for the whole corruption of nature or for that originall sinne whereby the whole nature of man with all the powers and faculties of his soule and body ate wholly defiled the image of God vtterly defaced and he quite disabled vnto all good and made prone vnto all manner of euill the which as it is the child and off-spring of our first parents sinne so is it the mother and nurse of all actuall transgressions and of all our rebellion against God and his will And this carnall corruption possesseth and ouer-spreadeth the whole man before regeneration defiling and disabling his body and soule with all the members parts and faculties of them raigning and ruling in him in his full strength as a King and soueraigne and making him obedient to the sinfull lusts thereof and after regeneration it still remaineth and dwelleth in him although wounded and weakned like a wicked enemie and false traitor rebelling against the Spirit and resisting the good motions thereof and though it be deposed from the regencie and expelled as it were out of the heart of the Kingdome yet like the cursed Cananites it still keepeth residence in the borders of the land and after it is beaten out of the Citie doth still dwell in the Suburbs whence it much molesteth the spirituall part and is to the regenerate man a snare to intangle him and a trap to catch him a scourge to his Ios 23. 13. sides and a thorne in his eyes sometime assaulting him by open violence and sometime indangering him by secret ambushments and hidden vnderminings In which sence the flesh is taken either for the whole nature of man as it commeth into the world corrupted and defiled with sinne seeing he is nothing but a masse of corruption and a sinke of all filthinesse till he be regenerate by the Spirit of God or else for that part of a Christian which remaineth still vnregenerate after his effectuall calling and sound conuersion vnto God In the former signification we are to vnderstand all those places where vnregenerate and wicked men are called flesh as where our Sauiour saith that that which is Ioh. 3. 6. Rom. 7. 5. borne of the flesh is flesh and the Apostle Paul that when we were in the flesh the motions of sinne which were by the Law did worke in our members to bring forth fruit vnto death and that they who are in the flesh cannot please God In the later Rom. 8. 8. we are to vnderstand it when it is applied vnto the faithfull who are but in part regenerate to signifie the reliques of naturall corruption and the vicious qualitie of sinne which still dwell and remaine in them vnmortified and vnsubdued So the Apostle complaineth that there was giuen him a pricke in the flesh that in his flesh dwelled 2. Cor. 12. 7. Rom. 7. 18. 25. no good thing and that in the flesh hee serued the Law of sinne And thus he would haue the incestuous person deliuered to Sathan for the destruction of the flesh that the spirit 1. Cor. 5. 5. that is the regenerate man might bee saued in the day of the Lord Iesus But most plainely and distinctly doth hee speake of it where he saith that the flesh lusteth against the spirit and the spirit against the flesh and that these are contrarie Gal. 5. 17. the one to the other bringing forth in the same man diuers and contrarie fruits as hee there at large describeth them §. Sect. 5. That the flesh in this discourse signifieth the part vnregenerate in a christian or the reliques of corruption remaining after sanctification Now in this last sense we are to take the word flesh in the following discourse vnderstanding thereby those reliques of corruption which after regeneration doe still remaine in vs the corrupt qualitie of sinne
spirit saith he seruing the flesh is not vnfitly called fleshly so the flesh seruing August de ciuit dei lib. 13. c. 20. the spirit is fitly called spirituall not because it is turned into spirit but because by an admirable facilitie and readinesse to obey it is subiected to the gouernment and rule of the spirit §. Sect. 4 The second Obiection grounded â—n 1. Cor. 9. 27. The second reason obiected is grounded vpon the Apostles words 1. Cor. 9. 27. But I keepe vnder or as the vulgar Latine hath it chastise my body least by any meanes when I my selfe haue preached to others I my selfe should bee a cast-away Where the Apostle maketh the body as they thinke 1 Cor. 9. 27. the enemy against which he fighteth and the chiefe obiect of mortification To which I answere first that we doe not deny but that the body is corrupted as well as the soule Rom. 7. 23. and that sin holdeth part of his residence euen in our earthly members in which regard this naturall corruption is to be subdued euen in the body by those exercises of mortification which the Scriptures haue prescribed as fastings watchings laborious exercises in the duties of Christianitie and of our spirituall callings And to this hee exhorteth vs. Col. 3. 5. Mortifie therefore your members which are vpon Col. 3. 5. the earth whereby he meaneth those sinnes which dwell in our earthly members to wit fornication vncleannesse inordinate affection euill concupiscence as hee expoundeth himselfe in the next words But all this doth not exempt the soule from being the seate also of naturall corruption yea euen the chiefe palace where sinne dwelleth Secondly I answere that by body in this place is not meant the substance Rom. 7. 14. of the flesh but the whole corrupt man or part vnregenerate both soule and body In which sense the Apostle elsewhere calleth himselfe carnall extending this fleshly corruption to his whole person euen as by members wee are to vnderstand those speciall sinnes which dwel in the members as the Apostle in that place of the Collosians explaineth it And this he calleth this a Rom. 7. 23. 24. body of sinne the law of sin which was in his members and the body of death and saith that the old man is b Rom. 6. 6. crucified with Christ that the body of sinne might be destroyed and that in Christ we are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh And finally that if Christ bee in vs c Col. 2. 11. 6. namely by his spirit the body is dead because of sinne but the spirit is life because of righteousnesse where by death of the body we are to vnderstand the mortification of the flesh in respect of sinne as appeareth by the Antithesis whereby d Rom. 8. 10. wee are to vnderstand the quickening of the inner man to newnesse and holinesse of life § Sect. 5. The third obiection grounded â—n the apâ—st wordes Rom. 12. 6. Thirdly they obiect the words of the Apostle Rom. 12. 6. Let not sinne raigne in your mortall body from whence they conclude that the seate of sinne is in the body and not in the soule and reason To which the answere is easie namely that by the name of body here we are not simply to vnderstand the body alone but by a Synechdoche of the part for the whole the person of man consisting of soule and body And this is vsuall in the Scriptures by one part to signifie the whole person and as by the body to include the soule so in other places by the soule to include the bodie As the soule that sinneth shall die and all the soules that came with Iacob into Egypt which came out of his loynes were Ezech. 18. 4. Gen. 46. 26. threescore and sixe And thus Ambrose expoundeth this place The Apostle saith he calling it mortall body vnderstandeth Mortale ergo corpus diceâ—s totum homiâ—eÌ„ significauit Ambro â—n huâ—c locum the whole man because they who obey sinne are called mortall For the soule saith he that sinneth shall die that is the whole man for none shall bee iudged without their bodies And that the Apostle by naming the body did not exclude the soule it appeareth in the next words that you should obey it in the lusts thereof whereby he sheweth that sinne is not onely in the body but first and principally in the powers and faculties of the soule 〈…〉 Fourthly it is obiected that the chiefe poyson of corruption is in the sensitiue and inferiour faculties seeing experience teacheth vs that the minde reason and vnderstanding is infected by them and so blinded and mis 〈…〉 sion and carnall concupiscence that men giue t 〈…〉 ouer to all sensualitie and become like vnto 〈…〉 which I answere that indeede the poyson of 〈…〉 ceedingly taynted the concupiscence appetite affections and all the sensitiue faculties and that they beeing infected doe infuse their poyson into the superiour faculties and like filthy sinkes of sinne doe send vp noysome sents into the vpper parts the minde and reason for the obiects moue the senses and the sense the will and vnderstanding and it is true that in this little common wealth of man the lusts and passions like rebels rise against reason their king and soueraigne Finally wee deny not but that the minde is drawne to thinke on that euill which the heart affecteth and is corrupted by giuing way to these sinfull lusts and by plotting deuising the meanes whereby they may be satisfied but yet all this proueth not that the fountaine of corruption is in the body and sensitiue parts for the poyson is first sent from the minde to the heart which being infected and corrupted returnes it backe againe to the minde euen as the liuer sendeth grosse blacke blood to the spleen which regurgitating and ouerflowing sends it backe againe to the liuer and so the fountaine of blood being corrupted it corrupteth the whole body Neither doeth this intestine rebellion arise first from the inferiour and subiect parts but from the sinfull corruption of their superiours whereby they are misgouerned either through loose negligence or desperate malitiousnesse for why doeth the heart affect that which is euill but because the minde esteemeth it the iudgement approueth it the will chooseth it if not simply yet as it is bayted with some worldly profit preferment or voluptuous pleasure But it may be further vrged that there are many who haue great knowledge and deepe iudgements that notwithstanding are much corrupted in their hearts passions and affections To which I answere that though they haue some knowledge yet not sauing knowledge and though they haue great illumination yet no spirituall wisedome and prudence to apply this light after an holy maner to particular actions For this christian prudence in doing any thing first propoundeth the end of the action which moueth vs to
current if the fountaine it selfe be euer springing § Sect. 5. That the flesh is a more malitious enemy vnto vs then the deuill or the world And thus it appeareth how euill and malicious this wicked enemie the flesh is in it owne nature now let vs consider how it standeth affected towards vs in which respect wee are to know that it matcheth if not exceedeth the world yea the Diuell himselfe in mischiefe and maliciousnesse for howsoeuer it disguiseth it selfe vnder the vizard of friendship and courtier like maketh semblance of all loue yet is it in deadly hatred with the spirituall man continually disturbeth his peace vndermineth his safety and is still plotting his ruine and destruction Neither is it possible to conceiue a more bitter opposition in all things then betweene the flesh and the spirit for what the spirit vndertaketh the flesh crosseth what that furthereth this hindereth and at all times and vpon all occasions the one nilleth what the other willeth In which respect it may truely bee said that these two cannot reigne and flourish in the same man at once for the prosperitie of the one is the ruine of the other the kindling of fleshly lusts is the quenching of the spirituall the nourishing of carnall concupiscence after earthly things is the choaking of spirituall concupiscence after that which is diuine and heauenly and the feeding and fatning of the one is the pinching and straruing of the other according to that of the Psalmist he satisfied their canall Psal 106. 15. desires but with all he sent leannesse into their soules for the pampering of these lusts bring the soule into a desperate consumption and the satisfying of them taketh away all appetite after spirituall nourishment From which mortall and malicious opposition we may plainely gather that there is no peace to be expected no not any intermission or surceasing of this warre vnlesse one of the combitants bee killed and destroyed for as fire and water beeing put together neuer cease striuing and fighting till eyther the fire be extinguished or the water consumed so is it in this spirituall conflict betweene these vnreconciliable enemies The which should adde much to our Christian resolution and make vs couragiously to assault this enemy with carefull diligence renewed spirits and redoubled strength seeing there cannot be so much as as a truce much lesse a secure peace betweene vs nor any meanes to preserue the life of the spirituall man vnlesse wee kill and crucifie this malicious enemie § Sect 6. That the flesh is most malitious vnto vs because it is the author of all sinne But this maliciousnesse of the flesh will better appeare if we consider the effects and fruits that it bringeth forth against vs which may either bee referred to our sinne or to our punishment The former appeareth by that which hath beene said for it is this sinfull flesh which worketh in vs all manner of euill concupiscence and from the inward corruption of the heart proceede euill thoughts murders adulteries fornications thefts false witnesse blasphemies as our Sauiour teacheth vs. And so farre off is the Law of God from stopping this floud of wickednesse that it swelleth so much the higher and by the opposition of Gods will taketh occasion of greater rebellion breaking downe all the bounds and bankes that should stay and keepe it in And as a wilde beast or curst ban-dogge groweth more fierce and inraged when as they are resisted or when they are curbed in and tyed vp So this sauadge flesh and sinfull corruption take occasion by the knowledge of the law the more to transgresse it and the more that they are checked and restrained the more violent they grow in their wicked outrage And this the Apostle testifieth out of his owne experience But sinne saith he that is the sinfull flesh taking occasion by the commandement wrought in me all manner of concupiscence for without the law sinne was dead Now sinne is the greatest euill that can be imagined as being opposite to God the supreame goodnesse neither is death punishment hell condemnation nor the Diuell himselfe so absolutely euill nor so extreamely contrarie to Gods glorious Maiestie In which regard the flesh which is that sinning sinne as the Apostle calleth it and deepe festered and euer running fore which sendeth forth this filth of corruption is chiefely to be hated of those who loue God as being the principall prouoker of rebellion against our supreame soueraigne the bellowes which inflame vs with the fire of concupiscence the cause which maketh vs so often to offend our gracious God the thiefe which robbeth vs of all sauing graces the wall of separation betweene vs and heauenly happinesse and that arch-enemy which would often euery day thrust vs into hel and the gulph of destruction if we were not supported by Gods grace and holy spirit § Sect 7. That the flesh is the cause of the deprauing of our nature and the defacing of Gods image in vs. And as it is the cause of all euill of sinne so consequently of the euill of punishment for this is the running and fretting Leprosie which hath monstrously defiled the whole man and defaced that glorious image of God in which we were created turning our spirituall wisedome into folly and ignorance and our created holinesse and righteousnes into all iniustice and hellish impietie Yea this flesh and fleshly lusts doe not onely deface the image of God but euen the image of a man whilest they take away from him his reason and vnderstanding and so all difference between him and a beast for through the sinfull concupiscence of the corrupt flesh man turning away from his Creator to the creatures looseth not onely the image of God but euen the image of himselfe and hath the image of the creatures imprinted vpon him And hereof it is that man Gods most excellent workmanship is so monstrously deformed and so horribly abased that hee is become in his naturall condition vile and vgly in the sight of God and his holy Angels yea euen a terrour and shame to himselfe if once the Lord open his eyes and giue him a sight of his naked deformities As we may see in the example of Adam who being made the most beautifull and glorious of the creatures was so mishapen and deformed with these sinfull lusts that he could not indure the sight of himselfe but as hee did run into the bushes to hide his deformities from the eyes of God so if it had beene possible hee would haue hid himselfe from himselfe and therefore for want of a better couering made him breeches of Fig-leaues to couer his nakednesse Thus also Iob when by the light of Gods presence he came to a sight of his owne corruptions he was vile and base in his owne eyes abhorred himselfe and repented of his Iob. 42. 6. sinnes in dust and ashes So that nothing maketh vs more vile and base then the flesh and carnall lusts euen as
to bee consumed with the fire of his displeasure Now what a fearefull condition is this to be at emnitie mortall opposition and in hostile tearmes against God himselfe For as the Apostle saith doe we prouoke God vnto anger Are 1 Cor. 10. 22. we stronger then he Can it be well with the earthen pitcher when it dasheth it selfe against the strong rorke Or can the seely Mouse escape destruction when he prouoketh and encountreth the fierce Lyon And how much more may they bee assured of vtter ruine and destruction who are at emnity with God himselfe who is not onely able to arme all the creatures against them but with a word of his mouth to cast them into hell § Sect 11. That the flesh is the cause of all our punishments Finally as the flesh is the cause of all sinne so also of all punishment and therefore because it were infinite to stand vpon the particular euils and mischiefes which this malicious enemy causes vnto vs looke how many plagues and punishments are inflicted vpon mankinde either in state or name soule or body and impute them all to the flesh as the fountaine of these bitter waters from which they spring and flowe And yet all these beeing put together are not comparable to those fearefull punishments which it causeth to carnall men in the life to come For it excludeth them out of Gods kingdome and cutteth off all hope of hauing any part in the heauenly inheritance For they that are in the flesh are vnregenerate and vnsanctified and without holinesse they can neuer see God and out of this heauenly citie are excluded dogges and sorcerers and whore mongers and Heb. 12. 14. murtherers and idolaters and whosoeuer loueth and maketh a lye And more plainely the Apostle hauing reckoned vp Apoc. 22. 15. the fruits of the flesh directly affirmeth that they who doe Gal. 5. 21. such things shall not inherite the kingdome of God And lastly the maliciousnesse of this wicked enemy and the sinfull lusts thereof herein appeareth in that nothing will satisfie them but our death and destruction For they are those mortall weapons which kill and murther vs and the edge and point of them is not onely directed against the body but against our soules which are much more precious And this argument the Apostle vseth to perswade vs to shun and auoide them Dearely beloued saith hee I beseech you as strangers and pilgrims abstaine from fleshly lusts which warre against the soule The end of which warre is not onely to get 1 Pet. 2. 11. the victory and to keepe vs in subiection but to cast all that are conquered into the prison of hell and to plunge them into euerlasting condemnation of body and soule So the Apostle saith that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13. fruit vnto death that to bee carnally minded is death and yet more plainly that if we liue after the flesh we shall die that he who soweth to the flesh shall of the flesh reape corruption whereby is meant eternall death and destruction as appeareth by the antithesis following but he that soweth to the spirit shall of the spirit reape life euerlasting And the Apostle Gal. 6. 8. Peter likewise telleth vs that the Lord reserueth the vniust vnto the day of iudgemen to be punished but chiefely them that 2 Pet. 2. 10. walke after the flesh in the lust of vncleannesse §. Sect. 12. That the malice of the flesh is the more dangerous because it is masked vnder the coulor of friendshippe Now this malitiousnes of the flesh is so much the more dangerous because it is masked disguised vnder the colour coueâ—ture of the nearest friendship for whilest in outward shewe it seemeth a nearer friend then a kinsman or dearest brother and like another selfe appeareth most carefull of aduancing our present and future good it doeth most malitiously vndermine our safetie and betraieth vs into the hands of our professed enemies neither can Sathan and the world be more ready to besiege and assault vs with the forces and troupes of their temptations then the flesh to yeelde vs into their handes by giuing free entrance to these assaylants Yea it doth not onely open the gates of our soules to let in these mortal enemies but being entred it ioineth with them assisteth these hellish forces with a strong army of carnall lustes and sighteth against our soules robbing and ransacking them of all spirituall graces and wounding them euen to the death with the wounds of sinne if they were not recured with the precious balsum of Christs blood So that we haue iust cause to complaine with our Sauior that it is not a stranger or professed enemy but a wicked Disciple and false Iudas that continually followeth vs waiting all opportunities whereby he may betray vs and that he who eateth bread with vs hath lift vp his heele against vs. And as Dauid complaineth of Achitophel It is not a professed foe that doeth vs this mischiefe but it is thou a man mine equall my guide and Iohn 13. 18. Psal 55. 13. 14. mine acquaintance our councellour and companion that walketh with vs to the house of God It is one who was borne and bred liueth and dyeth eateth drinketh sleepeth walketh and talketh with vs which notwithstanding watcheth all occasions of bringing vs to destruction for like tinder receiuing the sparkes of Sathans temptations it nourisheth and encreaseth them till at length our soules be inflamed with a world of wickednesse Whereby it appeareth that the flesh with the lustes thereof are enemies aboue all others most daungerous and pernitious for being secret traytors they are much more malicious then professed enemies malice and hatred being of such a nature that the more they are smothered and concealed the more they are inwardly increased and inraged They haue also the fittest opportunities to worke our ouerthrowe in that lying and liuing with vs they can easily take the best aduantages and then set vpon vs when as wee are most weake or secure and least prouided to make resistance Moreouer being secret traytors they are so much the more able to doe vs mischiefe because suspecting no hurt from them wee doe not arme our selues against them nor fortifie our soules against their assaults whereof it commeth to passe that wee are often ouercome and led captiue vnto sinne before we discouered the enemy or did discerne that we were encountred Finally they fight with vs not by marching against vs in the open field but out of secret ambushments when we feare no danger and so oftentimes put vs to flight before wee haue any time to recollect and marshall in order the forces of our minde or to make any head against their fury Now what can bee more dangerous then to haue alwayes in our company such a treacherous
and at the same time was willing to die that he might yeelde obedience to his fathers will and perfect the worke of our redemption and yet as one saith Vtrobique Christus neutrobique peccatum Christ in both but sinne in neither § Sect. 2. That this conflict is not in the vnregenerate Secondly this conflict is not at all in those who are vnregenerate and vnsanctified for in these one of the combatants which is the spirit is wanting they are wholy ruled by the flesh vnder their chiefe cōmander Sathan whose kingdom is not deuided in the carnall man but he quietly raigneth without any resistance and possesseth all in peace Neither is there in him any power of opposition for he is not onely sicke but starke dead in trespasses and sinnes and Eph. 2. 1. there is not any sparke of spirituall life and grace which is wholly from the spirit according to that of the Apostle to be carnally minded is death but to bee spiritually minded is 2. Cor. 4. 4. Eph. 2. 2. life and peace Sathans throne is set vp in them and hee raigneth not onely like a King but also like a God in the children of vnbeliefe hauing not onely their bodies and outward man but euen their hearts soules their wils and affections at his commaund so as they are neither able nor willing to make any resistance but yeeld vnto him chearful obedience The flesh as Sathans Vice-roy also ruleth in them and they willingly obey it in the lustes thereof It raigneth in their mortall bodies as the Apostle speaketh yea in the most excellent parts of their soules the minde Rom. 6. 12. and vnderstanding for their wisedome is earthly carnall Iam. 3. 15. and diuellish standing in direct emnitie against God being in the flesh they doe only mind the things of the flesh Rom. 8. 7 and therefore the Apostle ioyneth both these together as Eph. 2. 3. being all one fulfilling the desires of the flesh and of the minde And as they are wholly flesh so all their actions are fleshly Ioh. 3. 6. and carnall for as our Sauiour saith that which i◠borne of Rom. 7. 5. the flesh is flesh and as the Apostle telleth vs when wee were in the flesh the motions of sinnes which were by the lawe did Rom. 6 17. 19. worke in our members to bring forth fruite vnto death and being the seruants of sinne they yeelded their members as seruants to vncleannesse and to iniquitie vnto iniquitie And therefore in those who are meerely naturall and vnregenerate there can be no such conflict because they are onely flesh and no spirit neither can it rightly be saide as Augustine affirmeth August Contra Iulian pelagian l. 6. cap. 11. Tit. 7. Col. 1136. that the spirit of any man can lust against his flesh vnlesse the spirit of Christ doe dwell in him § Sect. 3. That the conflict that is in the regenerate that which is in the vnregenerate differ much and first in their grounds causes from which they arise Howbeit we are to knowe that there is euen in the carnall man another fight and skirmish which hauing some seeming shewe and similitude of the spirituall conflict is by worldly and ciuill men mistaken for it in which respect it wil not be amisse to distinguish them one from another First then they differ in their ground and cause from which they arise for whereas as hath beene shewed the spirituall conflict ariseth from the grace of regeneration and sanctification whereby the gifts and graces of Gods spirit being infused into all our powers and faculties doe make warre against our carnall corruptions and fleshly lusts the conflict which is in the vnregenerate ariseth from those reliques of Gods image defaced in vs opposing the image of Sathan and our sinnefull corruption For the minde retaineth some small sparkes of the light of nature and certaine common notions which receiue some litle strength and luster from the view and study in the booke of the creatures and yet a larger increase of illumination from the word of God which illighteneth the minde euen of a meere naturall man with speculatiue and litterall knowledge whereby hee is in some sortenabled to discerne betweene good and euill trueth and falsehood right and wrong With which light of the vnderstanding the conscience being directed it retaineth also a power to excuse vs when we doe well and to accuse condemne terrifie and torment vs when we doe euill So the Apostle saith that the Gentiles who had not the lawe did shewe the worke of the lawe Rom. 2 15. written in their hearts their conscience also bearing witnes and their thoughts the meane while accusing or else excusing one another The will likewise retaineth a kinde of freedome not onely about things materially euill but also such as are natural ciuill meerely morall though herein also it be very weake corrupt and defectiue And these reliques are common to all men and in some are much encreased and rise to a farre higher pitch and degree by the common guifts of the spirit and meere ciuill graces which in a farre greater measure are conferred vpon some men then vpon others But there being mingled in all these faculties a sea of corruption with some small droppes of those created reliques ioyned with a world of wickednesse in the inferiour and sensuall faculties of the soule and many of these carnal corruptions being in their speciall kindes contrary one to another although they generally agree in being all sinfull and euill from hence ariseth this warre and discord betweene them like vnto theeues and robbers who all agree together in robbing and spoyling of a true man but fall out among themselues when they come to deuide the prey Thus the vnderstanding by the light of nature or common grace discerning in particular actions what is good to be embraced and what is euil to be shunned informeth the conscience accordingly and leaueth it to it◠censure and determination either to approue vs for the doing of good forsaking of euil or to condemne vs for the doing of euill and neglecting of good Vpon which censure sometimes the will is excited and moued to embrace that which the conscience alloweth to refuse that which it condemneth sometime being transported by it owne sinnefull corruption and sometime ouerswayed with the violence of the inferiour will carnall appetite and vnruly passions it harkeneth vnto them and stoppeth the eares to reason and conscience For example the vnderstanding discerning that it is grounded on reason and equirie that we should serue God who created vs doeth continually preserue vs according to that of the Apostle For we are his Eph. 2. 10. workmāship created in Christ Iesus vnto good works which God hath before ordained that we should walke in them propoundeth this to the conscience that by the law of creation we are all bound to serue him the which
similitude betweene them yet there are many great and essentiall differences whereby wee may know the one from the other For the regenerate man mortifieth and forsaketh his sinnes out of loue and obedience to God but the vnregenerate out of selfe-loue for the obtaining some temporall good or the auoiding of some euill Hee renounceth all sinne and laboureth most in the mortification of those corruptions vnto which hee is naturally most inclined as wee may see in the example of Dauid who shewed his vprightnesse before God by keeping himselfe from all his iniquities by hating euery false way and esteeming all Gods precepts So that his repentance and mortification is without restraint Ioh. 6. 63. or limitation and extendeth to the subduing and rooting Tit. 3. 5. out of all sinne without exception But the other in his fained repentance renounceth onley some sinnes which Eph. 2. 1. he can best spare as being least pleasant or profitable but as for those which are most aduantageable and delightfull he keepeth them like sugar vnder his tongue and will rather part with any thing euen the first borne of his body Iob. 20. 12 Mic. 6. 6. as the Prophet speaketh yea loose his owne soule then leaue and forsake it As we see in Herode and many others The man regenerate is constant in his repentance and casteth away his sinnes with detestation like filthy rags with a purpose neuer againe to returne vnto them but the hypocrite Esa 58. 5 Heb. 12. 1. onely leaueth them for a time and then returneth vnto them againe he layeth them aside like his apparell with a purpose to resume them when hee hath fit opportunitie and there is not a through diuorce betweene him and them but onely a temporarie separation as it were by mutuall consent Hee leaueth his sinnes willingly and chearefully and because they so beset him and clinge about his necke that he cannot in such hast flie from them as he desireth therefore he is content that the Lord should pull him out of this sinfull Sodome with some violence burne away his drosse with the fire of tribulation and cut the throate of those which he hath esteemed his darling sins with the sword or razor of afflictions but the other vnwillingly forsaketh his darling sinnes and when he is dragged from them by the feare of Gods approaching iudgements he doth with Lots wise looke backe vpon them as being loath to part with them vnlesse he were constrained by meere necessitie From whence another maine difference plainely ariseth betweene them For the sound Christian by his repentance hath his minde and affections changed and whereas in the dayes of his ignorance he allowed and approued loued and liked his sinnes now hee condemneth loatheth and disliketh them so that hee is freed not onely from the outward act of sinne but also from the inward loue yea more from the corrupt affection then from the sinfull action as wee see in the example of the Apostle Paul who did the euill which hee hated and Rom. 7. 15. 23. was delighted in the law of God in the inner man when by the Law of his members he was led captiue of sinne But the vnregenerate doe onely leaue their sinnes in respect of the outward act when as in the meane while their hearts and affections doe cleaue vnto it As we see in the example of Balaam Num. 23. 20. 26 who rendereth this as the reason why hee would not curse the people of Israel not because hee loued them as being the Church of God and his peculiar and chosen people but because the Lord would not giue him leaue wherby he implyeth that hee would very gladly haue done it that by gratifying Balaacke hee might haue receiued the wages of iniquitie but was restrained by the terrours of the Almightie so as he durst not for his life presume to doe it In which respect it may be truely said that Pauls sinning through infirmitie and in some sort vnwillingly was lesse sinfull then Balaams not committing of that act of sinne in cursing the people yea then his blessing of them seeing all hee did was through feare and constraint which made him to blesse them whom hee cursed in his heart as appeareth by that his cursed counsaile which he gaue vnto Balaacke namely that he should by alluring the people to Num. 24. 14. 24. 1. 2. commit first carnall and then spirituall fornication vtterly disarme them of Gods protection and leaue them naked to their enemies And the Lord doth not so much regard the hand as the heart nor the outward action as the minde and inward affection § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Secondly as the spirit mortifieth and crucifieth the olde man with the lusts thereof so it quickeneth vs in the inner man and reneweth in vs all sanctifying and sauing graces as it maketh vs to flye all euill so to imbrace that which is good as it causeth vs to forsake our old sinful workes and corrupt conuersation so it inableth vs by our new obedience to serue the liuing God Thus our Sauiour ascribeth to the spirit this spirituall life and quickening It is saith he the spirit that quickeneth And the Apostle telleth vs that Iohn 6. 63. God according to his mercie hath saud vs by the washing of regeneration and renewing of the holy Ghost If therefore the Tit. 3. 5. Spirit of God dwelleth in vs then are we who were dead in trespasses and sinne quickened with sauing grace and raised Eph. 2. 1. and inabled vnto new obedience our vnderstanding which were darkened with ignorance are inlightened with the knowledge of Gods truth the worke of redemption and mysteries of godlinesse Our iudgements are informed so as we can discerne betweene truth and falsehood good and euill Our mindes which onely minded earthly vanities are now set not on things beneath but vpon those Col. 3. 2. Heb 9. 14. that are aboue our consciences which were loaded with dead workes doe now serue the liuing God performing that dutie for which they were created in excusing vs when we doe well and accusing vs when we doe euill Our wils which were stubborne and rebellious are now obedient plyable and subiect to the will of God Our hearts of stone are Psal 51. 17. made hearts of flesh and becomming broken and contrite are fit sacrifices which God accepteth Our corrupt affections are now sanctified and brought in order our loue of the world is changed into the loue of God spirituall and heauenly things our confidence in the creature into affiance and trust in God Our feare of men into a godly feare which restraineth vs from sinne and inciteth vs to all good duties Our carnall ioy into spirituall reioycing our corrupt anger into godly zeale which setteth it self against all the impediments of Gods glory especially our owne sinnes And finally being freed from the
first this sobernesse of minde maketh vs contented with that measure of earthly blessings which wee enioy as being that portion which God hath allotted vnto vs and not so much as to desire any more but when the Lord offereth it vnto vs by honest and lawfull meanes Contrarie wherevnto are the desires and indeauours of worldly men who when they haue little murmure and repine against Gods prouidence and are ready vpon all occasions to vse vnlawfull meanes for the bettering of their earthly estate and when they haue much and more then enough are not contented and satisfied with their aboundance but still abour after more carking and caring as though they were in want and biting at euery baite which promiseth gaine although the hooke of sinne be hid vnder it Secondly from contentation springeth thankefulnesse whereby we ascribe all wee haue receiued vnto God as being his gifts and hauing nothing else to returne doe render vnto him praise and thanksgiuing Whereas contrariwise those who are wicked and vnregenerate howsoeuer they reioyce in the fruit o◠of his temporall benefits yet not in him for they doe not giue vnto him the glory of his owne gifts but rather glory in themselues and sacrifice as the Prophet speaketh vnto their Hab. 1. 16. owne nets and kisse their hands as though by their owne wisedome and prouidence industry and painefull indeauours they had made themselues owners of al these things whereby they are moued to an high and proud conceipt of their excellencie and sufficiencie and in comparison of themselue◠to contemne all others So in the second place this sobrietie of minde appeareth in the right vse of spirituall graces For the spirituall man looking vpon them as the gifts of God and beholding them as the first fruits of the spirit which are not perfect but only begun and seeing the many faylings defects wants and weakenesses which are in them and the strong corruptions which are mixed with them he resteth not contented and satisfied with the portion which he hath receiued but like a new borne babe hungreth and thirsteth after the sincere milke of the word that 1 Pet. 2. 1. 2. he may grow vp thereby and still inlargeth his desires and striueth indeauoureth in the vse of al good meanes wherby hee may attaine vnto more and more perfection in the meane time waiting vpon the Lord with faith and hope meekenes and patience for his blessing vpon these meanes whereby they may become effectuall and profitable for the ends for which they vse them As we see in Dauid who expected and waited for the Lord more then they who watch for Psal 130. 6. the mourning and as the eyes of seruants looke to the hands of their maisters and of the maiden vnto the hand of her mistresse Psal 123. 2. so his eyes waited vpon the Lord his God vntill hee had mercie vpon him But yet the faithfull doe not so looke after more increase of spirituall graces as that they forget to bee thankefull vnto God for that measure which they haue alreadie receiued but considering that they are no naturall endowments but Gods free and gracious gifts which of meere loue he hath granted vnto them without any their deserts denying them to many others which are by nature as good as they this maketh them not onely for the present to inioy the graces they haue receiued with contentation and much comfort and spirituall reioycing but also to leade and magnifie Gods mercie and goodnes towards them and to render vnto him all thankes and praise for his gracious gifts CHAP. XIII Of the euent and successe of the fight betweene the Flesh and the Spirit § Sect. 1 Of the foyles which the spirit receyueth in this conflict THE last thing to be considered in this conflict betweene the spirit and the flesh is the euent and successe of the fight betweene them which is two-fold the first whereof is the repuses and foyles which the spirit receiueth and suffereth through the malice and furie of the flesh the second is the victory and triumph of the spirit ouer it the first being temporarie and lasting onely for a time the other permanent and euerlasting Concerning the former the spirit is often foyled in this combat when as by the subtiltie or violence of the flesh it is hindred in the course of godlinesse and allured or forcibly drawne to the committing of sinne Of which the Apostle complaineth I see saith he another law in my members warring against the law of my minde and bringing me into captiuitie to the law of Rom 7. 21. 22. sinne which is in my members And againe I finde then a law that when I would doe good euill is present with me The which happeneth either through the weakenesse of the spirit or want of watchfulnesse and spiritual care to keep the whole armour of God fast buckled vnto vs. Of which foyles there follow two notable effects the first is vnfained and bitter griefe and sorrow for our slips and fals the other an earnest and feruent desire to rise againe to be deliuered from the bondage of the flesh and hauing regained the victory to subdue and keepe it vnder for the time to come Of the former we haue an example in the Church which finding her failings and fals into sinne pittifully complaineth and cryeth out vnto God for helpe O Lord why hast thou made vs to erre from thy wayes And hardened our heart from thy feare Returne for thy seruants sake the tribes of thine inheritance Esa 63. 17 Wherein we may obserue an apparant difference betweene the fals of the faithfull and the vnregenerate For whereas these being fallen willingly doe liue and lye in their sinnes with pleasure and delight The godly beeing surprized at vnawares or being ouercome through their frailetie and weakenesse and the violence of tentation doe mourne and grieue for their sinne and labour to rise out of it by vnfained repentance and whereas they yeeld vnto it voluntary and cheerefull obedience as vnto their lawfull King and soueraigne the other being held vnder a forcible and tyrannicall subiection doe bewayle their thraldome and are neuer at rest till they haue found out some meanes to be deliuered out of it § Sect. 2. That from the foyles of the spirit arise earnest desires to be freed from the slauerie of sinne Rom. 7. 24. And from hence arise vehement and earnest desires to be freed from the slauery of sinne like that of the holy Apostles O wretched man that I am who shall deliuer me from the body of this death And to serue the Lord in the duties of holinesse and righteousnesse For as the needle in the dyall which is touched with a loadstone may by a forcible motion turne wind too and fro but wil neuer stand fixed and stedfast till it bend vnto it owne proper point so the heart of the regenerate touched with Gods holy spirit howsoeuer through the violence of
and vntill he apply the vertue of this victory vnto vs and by his powerful spirit which is infinitely stronger then all men and Angels doe vanquish this mighty tyrant giue him a deadly wound of which he continually languisheth and deposing him from his regency doe set vp in our hearts the gracious and glorious kingdome of our blessed Sauiour So that we may conclude this In Iohan. lib. 3. cap. 34. point with the saying of Cyrill The voluptuous lustes of the flesh without doubt are of mightie power by which the mindes of men are wholly diuerted from all honestie and goodnesse § Sect. 2 Of the strength of the flesh being considered in it selfe But least those who are regenerate should contemne this enemy as being weake and impotent because it is in part mortified the strength thereof abated by vertue of Gods spirit dwelling in them let vs in the next place know that though it bee not in them so puissant and powerfull as in those who remaine in their naturall corruption yet it is exceeding strong and mighty whether wee consider it simply in it selfe as it worketh and rebelleth in those who are sanctified or compare it with the spirituall and regenerate part The former is notably set downe by the Apostle in his owne person in the seauenth chapter of the Epistle to the Romanes where he sheweth that this corrupt and sinfull flesh is so farre off from any conformity to the lawe that taking occasion by the commaundement it wrought in him all maner of concupiscence and so abused the lawe which was purposely giuen to restraine him from sinne and to subdue and mortifie his corruptions as a meanes to giue strength life and vigour vnto it Whereby the lawe which was ordained to life became to be vnto death Further shewing vers 8. the power of his fleshly corruption he saith that it tooke occasion by the commaundement to deceiue and slay him working vers 9. death vnto him by that which is good that it ouercame him vers 10. and like a slaue sold him vnder sinne that it made him to doe that which he allowed not to omit the good which he affected and vers 11. commit the euill which he hated that though he were delighted vers 12. in the lawe of God and desired to obey it yet euill was present with bim That though he constantly resolued to serue vers 13. God yet the flesh like a strong rebell making warre against vers 14. him did often foyle and ouercome him and carried him into captiuitie to the lawe of sinne Yea of such force and might did this holy Apostle find the flesh in him that it forced him to crye out wretched man that I am who shall deliuer mee from the body of this death So else where he telleth vs that Gal. 5. 17. the flesh is not so subdued but that it continually maketh warre against the part regenerate and standeth in such strong opposition against it that the godly cannot doe the good they would With whom the Apostle Peter agreeing telleth 1 Pet. 2. 11. vs that the fleshly lustes doe fight against our soules Finally as it hindreth vs often times from yeelding any obedience to the law and enforceth vs to transgresse it so when we doe performe any duties which it requireth it so defileth and staineth them that we haue iust cause to acknowledge with the Prophet that our best righteousnesse is but like a polluted Esa 64. 6. cloath Now this strength of the flesh vnlesse it be wounded subdued and kept vnder by Gods spirit is alwayes in it full vigour yea in daily growth notwithstanding all naturall meanes which can be vsed For the decay of nature it selfe doeth not make it decay but euen in sicknesse it retaineth health and vigour and when through olde age the body is weake and decrepite it continueth firme and strong § Sect 3. That the flesh it mightie being considered comparatiuely with the spirit So also if wee compare it with the spirituall part the flesh is much greater and stronger and therefore would easily ouercome it and quench al Gods graces in vs if God should leaue vs to our selues to be supported and defended by the strength which we haue receiued and not continually send vs new supplies and vphold vs with the power of his owne spirit For the Apostle telleth vs that in this life we haue receiued but first fruits of the spirit which is but an handfull Rom. 8. 23. in comparison of the haruest the whole croppe of grace being reserued till we shall receiue with it the fullnes of glory And in regard that the flesh in quantiiy did so much exceede the spirit he sticketh not to say that the Corinthyans though sanctified in Christ Iesus and called to be saints were carnall and but babes in Christ yea hauing himselfe 1 Cor. 1. 2. chap. 1. 2. receiued such a great measure of grace he notwithstanding in the sight and sence of his great corruption acknowlegeth Rom. 7. 14. that he was carnall and sould vnder sinne Hereof it is that Diuines compare the flesh to the great gyant Goliah and the spirit to little Dauid and not vnfitly for as Dauid was farre vnequall to the mightie Gyant and therefore preuayled not against him by his owne strength but by the power of God assisting him in whose name he came against him so by the same meanes only the spirit getteth victorie ouer the flesh God giuing it strength to ouercome because it fighteth his owne battayles §. Sect. 4. Of the multitude of â—â— fleshly lust Finally vnto the strength of our enemie we may adde their multitude for though they be one in name to note that they are all of the like sinfull nature and as one combined in malice to worke our destruction so are they many in number euen whole legions of vnlawfull lusts which continually multiply themselues by begetting a new offspring after the ould are killed and subdued Wherof it is that the apostle Peter willeth vs to abstaine from fleshly lusts which fight against the soule speaking plurally of them as being many euen a whole army which maketh warre against vs. § Sect. 5. That the power of our enemies 〈…〉 vs tâ— shake of all securitie The consideration wherof should moue vs to shake of all securitie arising from contempt of our enemies and seeing they are so mightie in strength and many in number let vs vse so much the more care dilligence and vigilance to defend our selues against their furie buckling vnto our selues the whole armour of God and vsing all meanes both for the vveakning of our enemies and the nourishing and strengthening of Gods graces in vs. Especially let vs call vpon God the Lord of boasts desiring him by our feruent prayers that he vvill by his spirit abate the power of the flesh the sinfull lusts thereof and re inforce and strengthen the armie of
are blessed who heare the word and keepe it that not euery one who saith Lord Lord shall enter into the Kingdome of heauen but hee that doth the will of our Father which is in heauen that it will nought auaile vs to boast of our faith if it doe not appeare in the fruits of good workes seeing such a faith as is without workes is but a dead carkase without life or soule and therfore cannot iustifie nor saue vs. So the Lord sharpely reprehendeth and condemneth wicked men for Psal 50. 16. 22. making profession of his religion Vnto the wicked saith God What hast thou to doe to declare my statutes or that thou shouldest take my couenant in thy mouth seeing thou hatest instruction and castest my words behinde thee c. And then concludeth Now consider this yee that forget God lest I teare you in pieces and there be none to deliuer So the Prophet Ieremie Behold ye trust in lying words that cannot profit Will yee steale murther and commit adulterie and sweare falsly and Ier. 7. 8. 9. burne incense vnto Baal and walke after other gods that yee know not and come and stand before mee in this house which is called by my name and say we are deliuered to doe all these abominations § Sect. 7. The fleshes deceipt in perswading men to rest in externall ceremonies But if this deceipt bee too grosse as hauing nothing to colour or countenance it but the slight thin vayle of a bare profession then it will perswade vs to place all religion about externall rites and ceremonies and to thinke that we haue done inough if we be strict in the obseruation of them although in the meane time we make no conscience of many Morall duties and vtterly neglect the waighty things of the Law So the Pharises of old placed Mat. 23 all their religion in some legall rites and humane traditions in externall washings sacrifices and tything mynte cummine and annise and neglected the dutie of children to their parents the pure and sincere seruice of God and the waightie points of the Law iudgement mercie and faith And the Apostle telleth vs of some in his times who placed all their religion in the obseruation of dayes Sabbaths Holy-dayes and New Moones and in their obseruance of certaine ordinances Col. 2. 16. 21. as touch not taste not handle not all which did perish with the vsing And wherein doth in these dayes the religion of the Papists chiefely consist but in the obseruation of such holidayes washings purifications fastings from certaine meates at certaine times and in vse of their rites and ceremonies which they preferre before and presse more then many Morall duties or the essentiall parts of Gods seruice with which they will much more easily dispence then with their traditions and superstitious inuentions With which deceipt if the flesh preuaile not it is readie to thrust vs into the contrary extreame and to place all religion in the opposing of these superstitious ceremonies and to spend all our time which should bee spent in attaining vnto the knowledge and practise of true godlinesse in declaiming against will-worship and humane traditions As though it were enough to be free from superstition though we be destitute also of all true religion to oppose against false worship though wee doe not practise that which is true to be zealous against ceremonies and to be key-cold in imbracing the substance truth faith mercie iudgement brotherly kindnes and the rest § Sect. 8. The meanes to defeate the former policie But that we may not be ouertaken with this deceit nor be perswaded to spend the strength of our deuotion about ceremonies things of smal moment let vs know that there is no lesse order and due proportion then iustice iudgement in the commandements of God the Lord requiring that those things which are chiefe and principall in their owne nature should haue the first and chiefe place in our obedience So the Morall duties are to be preferred before ceremoniall and among them our dutie to God before our dutie to our brethren the duties of greatest importance before the meane and the meane before the least Which order who so transpose and wil prefer the duties towards men before their dutie vnto God the ceremonies before the substance such mens religion is hypocriticall and odious in Gods sight Hence is it that the Lord condemneth Esa 11. 12. 13 the Sabbaths New Moones sacrifices and solemne assemblies of the Iewes because they put all their religion in them and neglected iudgement mercie relieuing the oppressed and iudging the fatherlesse Thus hee condemneth Esa 58. 5. their fasts and the afflicting of their soules by these bodily exercises because they were ioyned with strife and debate oppression and cruelty yea so odious is this ceremoniall seruice being seuered from the more weighty and substantiall that the Lord professeth that he that killeth Esa 66. 3. an Oxe is as if he sâ—â—e a man he that sacrificeth a Lambe as he that cutteth of a dogges necke he that offreth an oblation as he that offereth swines blood he that burneth incense as if he blessed an idoll So he professeth I will haue mercie and not sacrifice Hos 6. 6. not because he simply reiected sacrifices which himselfe had commanded but if they were seuered from mercie or preferred before it And saith that hee spake not vnto their fathers nor commanded them in the day that hee brought them out of the land of Egypt concerning burnt offerings or Ier. 7. 22. 23. sacrifices but this thing saith hee commanded I them saying obey my voice and I will be your God and ye shall be my people and walke yee in all the wayes that I haue commanded you that it may be well vnto you Implying hereby that as these maine Morall duties were first commanded so also they should be first and chiefely practised Finally the Apostle telleth vs that true religion consisteth not in outward rites signes and sacraments but in the truth and sinceritie of the heart Circumcision saith he verily profiteth if thou be a keeper of the Law but if thou bee a breaker of the law thy Rom. 2. 25. 28 circumcision is made vncircumcision For he is not a Iew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Iew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God CHAP. XIII Of the pollicies of the flesh towards temporarie beleeuers §. Sect. 1. That the flesh in a subtill sort deceiueth temporaries ANd thus the flesh deceiueth the grosser kinde of hypocrites But when men haue receiued such a measure of illightening that these darke fogges and mistes of ignorance are somewhat dispelled and haue their sleepie consciences somwhat awakened so that they are able and ready to tell them that all which is
to perswade vs that our common sins are no sins our haynous sins small veniall WE haue spoken of some speciall and notable deceipts which the flesh vseth to allure vs to the committing of sinne and now we are briefly to consider of some other which it vseth to make vs being fallen to continue in our sinnes without repentance The first whereof is to blinde or hinder the eyes of our vnderstandings and to corrupt and delude our iudgements that we may thinke our common sinnes to be no sinnes and our great and haynous ones to be small and veniall with which deceipt we are the more easily abused if we thriue and prosper in our euill courses and haue not our eyes cleared by the sharpe waters of afflictions For when God suffereth vs to goe on in our euill wayes without checke we either thinke that he approueth or not much misliketh them or else continue securely in them and neuer call them to examination For the defeating of which pollicy the best meanes are first diligent studying and meditating in the booke of God which is that al-sufficient light whereby we may discouer these workes of darkenesse and that most vpright iudge which not onely adiudgeth what is good and euill but also in what measure and degree Secondly that we often pray vnto God that our eyes may be annointed with the eye-salue of his grace and holy spirit that being cured o◠their naturall blindnesse they may be able to discerne betweene euill and good darkenesse and light Finally that we doe not liue in carnall securitie but often examine our workes and wayes by the rule and square of Gods word and especially those wherein we thriue and prosper and so wee shall perceiue plainely which are iust and straight and which are crooked and also in what measure and degree § Sect. 2. The second policie is to extenuate couer our sins with vaine excuses as first corruption of nature Secondly if it cannot perswade vs that our sinnes are no sinnes then it will extenuate and couer them with vaine excuses and make them so little light and veniall that as it will make vs beleeue wee may without daunger continue in them And first it pretendeth corruption of nature and humaine frailtie which is so great in all men that doe what they can they must needs be guiltie of many sinnes But in this wee may vanquish our flesh with it owne weapon for therefore we should not giue willing entertainement vnto any sinne because through our infirmitie and the strength of naturall corruption many will thrust in vpon vs whether we will or no therefore we should fight the more couragiously against these enemies because they are so instant to presse vpon vs. Yea in truth this should double our repentance seeing there doth not onely some streames of wickednesse flow from vs but also we haue the fountaine in our selues especially considering we were not thus by creation but through our owne default whereby we haue defaced Gods image and brought our selues into this state of corruption § Sect 3. Secondly the flesh teacheth vs to pretend custome Secondly men excuse themselues for liuing impenitently in their sinnes by pretending custome which hath taken such fast hold vpon them that they can by no meanes shake it off Thus the swearer pretendeth that he would willingly leaue vaine and blasphemous oathes but that he is so inured vnto them that he often sweareth at vnawares Thus the voluptuous man saith that he would be content to leaue his carnall delights as drinking gaming rioting whoring but that hee hath so accustomed himselfe vnto them that he cannot forsake them nor giue them euer But let such know that it is high time for them to come out of their sinnes by repentance seeing they haue brought themselues into a most miserable and fearefull condition for sinne is turned into another nature and by pleading custome holdeth them in subiection as it were by vertue of a law And Sathan who through their naturall corruption held them in the vilest and basest slauerie hath his possession confirmed by their customable seruice of him in their actuall transgressions and now the strong man holdeth the house with some shew of right hauing so long possessed it that he can pleade prescript on Of these men I would demaund if euer they meane to come out of their sinnes by vnfained repentance or no. If not what appearance of hope is there but that they must be eternally miserable in the fire of hell But if they doe as all will pretend why doe they it not presently For if custome be too strong for them already how much more vnresistable will it be when it is more and more confirmed by much practise and continuance But I am so fettered in sin by an ill custome that I cannot shake it off Yet know that though it be hard yet vpon the necessity of thy saluation it must be done and therefore in stead of breaking these cords with a Sampson like resolution let not time and vse double them and make them stronger Yea rather vntwist them by little and little if thou canst not at once breake them and by a contrary custome of piety and righteousnesse disuse thee from thy sinnes by degrees indeauouring first to set thy heart at liberty For if the heart being deliuered out of the bondage of sinne begin now to hate it then neither will the tongue delight to speake it nor the hand to act it And therefore pretend not custome seeing it is not this but our malicious wils that imbrace it and our hearts that affect it which make vs continue in our sinne without repentance neither can custome hold vs vnto any thing which is in our owne power to alter if our wils with any resolution doe breake away from it For tell me thou who pretendest this excuse if this custome should be punished in euery particular act with some forfeiture whereby thy estate would be impouerished or some punishment inflicted on the body which would bring vnto thee more damage and smart then thy sinne doth pleasure and delight wouldest thou not leaue thy sinne and hate it if not for it selfe yet for the penalty sake inflicted on thee for it And wilt thou not regard thy precious soule as well as thy corruptible body and be as carefull to auoide eternall damnation as well as some worldly losse Finally know that it will proue but a miserable excuse at the day of iudgement when God and our owne consciences shall accuse vs for our sinnes to say that we committed and could not leaue them because we were accustomed vnto them and all one as if the man-slayer should excuse his murther by telling the iudge that he could doe no otherwise because he had for a long time beene accustomed thereto by killing of many other Or as if the thiefe should excuse his theft by saying that he could not choose but doe it because his hands for a long
oppresse nature in stead of refreshing it vvhilest we giue our selues to too much drowsinesse And thus these cowards sticke not to strike vs euen vvhen vve are downe and if vve stand vpon our vvatch and guard vvhen wee are vvaking to giue vs deadly vvounds vvhen vvee are a sleepe neuer suspecting any danger §. Sect. 3. The meanes of preuenting the former daunger is to stand vppon our guard to pray the Lord to watch ouer vs. Now if vve would be secured against that dangerous aduantage vvhich the flesh hath against vs the best vvay is not to bee secure but continually to stand vpon our guard and as the Apostle exhorteth Timothy to watch in all things that vve be not circumuented by this enemy vvho is alwaies present vvith vs to take all opportunities of vvorking our destruction For vvho walking among snares or scorpious vvould not carefully looke to euery step What man carrying a serpent in his bosome will not 2. Tim. 4. 5. vse his best heedfulnesse to preserue himselfe from stinging Who being among the thickest of knowne theeues vvill not looke to his purse and haue alwaies an eye to his choysest iewels that hee be not robbed by them What citizens hauing their mighty and malicious enemies not onely besiedging them in the suburbs but euen entred into the citie and alwaies ready in armes to surprize them will lye snorting in securitie and not carefully stand vpon their vvatch and guard Yea who hauing a cruell malicious enemy lodging in his owne heart and alwaies ready to prye into all his thoughts words and actions that hee may take all opportunities to circumuent and hurt him would not be moued hereby to hearken vnto the Wise mans counsell and keepe his heart with all diligence that so Pro. 4. 23. he might defeate this enemy and be preserued from euill in the middest of these dangers And yet this is not inough if we goe no further for we must not onely watch but pray also if we would be freed from these tentations Neither is our care and prouidence sufficient to keepe vs in the middest of these dangers seeing if we sometime be awake we be at other times asleepe if now wee keepe a narrow watch soone after wee will be secure and retchlesse and therefore we must pray the keeper of Israel who neither slumbreth nor sleepeth to watch ouer vs and to preserue vs from these perilous and pestilent enemies and of him we must beg with Dauid not onely that he will set a watch before our mouthes keepe the doore of our lips but also ouer our workes and wayes yea euen the secret thoughts of our hearts that they may not bee tainted and corrupted subdued and led captiue vnto sinne by this sinfull flesh which adhereth vnto vs and dwelleth in vs. § Sect. 4. The second advantage which the flesh hath is that it is indefatigable and neuer wearied The second aduantage which the flesh hath against vs is that whereas wee are faint and soone wearied in this spirituall conflict the flesh vsing herein a naturall motion is altogether indefatigable and neuer wearied whereof it is that it is so impudently importunate that though it hath many repulses yet it will take no deniall though in the conflict it bee often beaten backe and put to flight yet it will neuer quite leaue the field But vnite it scattered forces and receiuing new aydes and encouragements from the diuell and the world it will a fresh assault vs and renew the fight herein resembling an hunger-starued dogge who will by no meanes leaue the house where he hath often beene relieued but no sooner is beaten out of one doore then he reentreth into another So one saith that the flesh rageth with furious Nazianzen de animae suae calemitati pag. 934. strength and neuer resteth from the warre the successe whereof is very doubtfull for sometime the flesh is subdued by the spirit and sometime againe the spirit vnwillingly followeth the flesh and although it desireth that which is better yet it doeth that which it bateth c. For the flesh is ruled by no wordes it is broken and weakened with no labours nor yet bowed or softened with any length of time but alwayes with blind eyes hasteneth against our liues and like him possessed with the legion it lusteth to bee on the steepe mountaines and craggy rockes and if sometime it be forced for a while to giue place to the feare of God painefull labours and diuine oracles yet againe like a plant bended downe by the hands of the gardener it returneth to it peruerse faultinesse Yea oftentimes the more these fleshly lustes are resisted the more enraged and violent for the time they grow and the meanes and medicines which God hath appointed to cure them make the disease but the more desperate an example whereof wee haue in those heathen Princes of which the Psalmist speaketh who when Christ by his word and spirit would raigne ouer them vnite all their forces and rebell against him saying let vs breake his bonds in sunder and cast away his cordes from vs. Psal 2. 3. So the Apostle confesseth that the more he charged the Rom. 7. 8. Law vpon his sinnefull lustes the more they rebelled and tooke occasion by the Commaundement to worke in him all maner of concupiscence wherein these lawlesse lusts may be fitly likened vnto lime which is kindled and inflamed by water wherewith all other fires are quenched and doe resemble their Lord and leader the diuell who the more he is crossed of his ends the more he rageth and are 1 Pet 5. 8. 9. fitly by the Prophet compared to a raging sea which the more the tide and currant is crossed and opposed by the Esa 57. 20. winde the more tempestuous it waxeth swallowing and deuouring all that is in the way with his loftie wanes and surging billowes § Sect. 5. Of the meanes to frustrate the former aduantage Now if wee would not haue these aduantages which the flesh hath against vs pernitions to our soules let vs labour that as it is neuer weary in fighting against vs so wee also may not be weary and faint in this conflict but let vs with vndaunted courage not onely sustaine the assaults of this enemy but also prouoke and set vpon him with all his sinfull lustes that we may mortifie and subdue them though we cannot wholly expell them and driue them out For if our sinnefull flesh be neuer weary in running such courses as will bring vs to destruction let vs bee neuer weary in stopping and opposing it and contrariwise in running the Christian race which will bring vs to saluation If it be neuer weary of tripping at our heeles that we may fall and in clinging vnto vs as a heauy burthen that it may slacken our pace stay vs in our course and so make vs loose our crowne let vs neuer be weary in looking warily to our footing that
we may not slip nor slide or being fallen that we may speedily rise againe by vnfained repentance nor yet let vs thinke any paines too much that wee may shake off this waight of corruption and this sinne that doeth so easily beset vs that wee may runne with patience the race that is set before vs. To which end let vs first consider that if we will Heb. 12. 1. take this paines we shall in the ende be assured of victory the which may well put courage into vs and make vs hold out in this conflict for if the flesh is not wearied in this fight after many wounds and foyles though in the ende it be sure of a shamefull ouerthrowe much lesse let vs faint who are assured in the ende to obtaine a ioyfull victory Secondly 1 Cor. 15. 58. let vs meditate of the riches of the crown of the gloriousnesse of the triumph which we shall enioy after we haue suffred a litle while the paines of this spirituall warfare and when vve are vveary in running the Christian race let vs comfort and refresh our selues by hauing continually in Heb. 12. 2. our eye the goale and garland imitating and looking vnto Iesus the authour and finisher of our faith who for the ioy that was set before him despised all the toyle and trouble which hee found in the way And finally let vs being weake and faint in our selues pray continually vnto God for the assistance of his holy spirit to strengthen vs in this conflict and to renew and repaire our wearied fainting and decayed graces that so receiuing new life vigour and strength from him we may thereby be enabled to hold out vnto the ende let vs when wee are tyred craue this holy annoynting which will so supple and soften our stiffe ioints and weary limmes that we shall be able to continue in the Christian race till being come to the goale we shall obtaine the garland Neither let this discourage vs that the more sharpely we deale with the flesh the more it is inraged for it is but like the fury of an enemy who hath receiued a mortall wound vvhich if for the present it bee resisted the blaze of the choller quickly goeth out and fainting in his strength hee will fall at our feete it is but like the reluctation and resistance of a base minded slaue vvho by a fewe and small stripes is so inraged that he is ready to catch his maister by the throate but if he bee throughly hampred and soundly beaten hee vvill fall downe at his feete and beare what stripes he pleaseth to giue him without resistance And therefore let vs make this vse of the rage of the flesh to be moued thereby to vnite our forces and redouble our blowes and then though it make neuer so many gallant brauadoes it will quickly yeelde and we shall be sure of an happy victory THE SECOND BOOKE OF THE CHRISTIAN WARFARE BETWEENE THE FLESH AND THE SPIRIT INTRE Ating of the conflict it selfe and of the meanes whereby we may get the victory CHAP. I. That there is a combate in euery true Christian betweene the Flesh and the Spirit § Sect 1. Testimonies of scripture to proue that there is this conflict in euerie man that is regenerate NOw hauing shewed the nature of our enemie how daungerous he is and how wee may bee armed and prepared to withstand his assaults and obtaine the victory we are to intreate of the combate and conflict it selfe And first we will shew that there is in the faithfull such a combate and conflict indeede and trueth although worldly and carnall men who neuer found it in themselues are ready to thinke it to bee but a meere conceipt The which will appeare by plaine testimonies of Scripture for the Apostle telleth vs that the flesh lusteth against the spirit and the spirit against the flesh and that these are contrary the one to the other so that we cannot doe the things we would Where by flesh and spirit as I haue proued we cannot vnderstand the body and soule but the part Gal. 5. 17. regenerate and vnregenerate the corruption of nature and the qualitie of holinesse in euery faculty and power of them both So in his owne example hee sheweth the practique and experience of this trueth in the seauenth chapter of the Romaines for he professeth that he could not doe the good hee Rom. 7. 19. 22. 23. would nor leaue vndone the euill hee would not that he was delighted in the lawe of God in the inner man but at the same time found another lawe in his members rebelling and making warre against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members and plainly saith that when he was thus led captiue vnto sinne it was no more he that did it but the sinne that is the sinnefull corruption that dwelled in him § Sect 2. That the Apostle in the seuenth of the Romans speaketh of this conflict in himself as he was regenerate Now that the Apostle did not speake this of himselfe as he was vnregenerate as some would haue it nor as he was vnder the lawe as others would haue it in his state of humiliation and preparation to his conuersion and so consequently not of the conflict betweene the flesh and the spirit but betweene the conscience and the corrupt will it may easily appeare by the Scripture it selfe for the Apostle doeth not write in the preterperfect-tense what hee had Arminius in Rom. 7. beene in time past but in the present-tense as his state was when he wrote this Epistle And besides the things which he speaketh of himselfe doe plainely euince this which cannot be truely attributed to a man vnregenerate or vnder the lawe and onely in his preparation to his regeneration but are proper vnto them who are conuerted and in part sanctified For first hee alloweth not the euill hee doeth and consenteth vnto the lawe that it vvas good and therfore his conscience and iudgement vvere in part inlightened and rectified hee willeth the good he did not and the euill which he did that hee nilleth and therefore his vvill vvas in part regenerate he hateth the euill he doeth and delighteth in the lawe of God after the inner man and therefore his affections vvere in part sanctified hee did not the euill which was committed but sinne that dwelled in him and there is a sore conflict betweene the lawe of his minde and of his members which was nothing else but the combate betweene the flesh and the spirit and therefore in respect of his whole man he was in part regenerate Finally he desireth earnestly to bee deliuered from the bondage of corruption and professeth that with his minde hee serued the lawe of God though his flesh serued the lawe of sinne and therefore he was not the slaue of sinne and Sathan as all are who are vnregenerate and vnder the lawe but the
doeth make our sinnes as it were the flesh of the Viper a most holesome preseruatiue and cordiall for the dispelling from our hearts more daungerous poysons §. Sect. 4. This conflict is effectuall to make vs deny our selues Secondly whereas we cannot be Christs Disciples vnlesse we deny our selues nor bee partakers of his righteousnes for our iustification vnlesse we renounce our own nothing can be more effectuall to this purpose then the sight and sense of our owne imperfections and corruptions for when wee plainely discerne that there is nothing in our selues to rest vpon for the satisfying of Gods iustice this will make vs to flee vnto Christ to hunger and thirst after his perfect and al-sufficient righteousnesse and to make vs wholly to relye vpon him for our iustification and saluation Which when we doe we may be more secure and better assured of heauenly happinesse then if we were as perfect in our owne inherent righteousnesse as our first parents in the state of innocency seeing they fell into sinne and misery through the strength of Sathans temptations but wee cannot so long as wee wholly rest vpon Christ and are vpheld by his omnipotency And as hereby our selues haue great assurance of our happy condition so doe we more glorifie our Lord and redeemer seeing we acknowledge the al-sufficiency of his grace and yeelde vnto him the whole glory of our saluation § Sect. 5. By this conflict we are moued the more to hate sinne Thirdly we are hereby moued to abhorre sinne which God so hateth with greater detestation when as by our owne experience we finde and feele the venome and poyson of it working in our selues and to bewaile and forsake it with more earnest endeauour when we discerne and see what miserable effects it produceth and what bitter and cursed fruits it bringeth forth in vs. As namely that it hath corrupted our whole nature disabled al our strength defaced in vs Gods glorious image incensed his wrath against vs made vs subiect to the curse of the lawe depriued vs of the glory of God and made vs guiltie of eternall damnation From all which miseries nothing could free vs vnlesse the sonne of God had dyed for vs and washed vs from the guilt and punishment of all our sinnes in his most precious blood All which plainely discouereth the haynousnes and tyranny of sinne and maketh vs thankefull vnto our Sauiour who hath freed vs from it § Sect. 6. Wee are moued hereby to fly vnto God by frequent and feruent prayers Fourthly by the sight and sense of these sinnefull corruptions still dwelling in vs wee are occasioned to flee oftener vnto God by feruent prayers acknowledging and bewayling them before the throne of grace earnestly crauing the remission of them and the assistance of Gods grace and holy spirit whereby we may be inabled to mortifie our corruptions and to flee all sinne for the time to come and to returne vnto him praise and thankesgiuing when we haue receiued these graces from him Fifthly whereas there is nothing more daungerous vnto vs then sloth and securitie we haue through these corruptions dwelling in vs the benefit of spirituall exercise whilest wee make warre against them withstand their assaults prepare our selues for the conflict watch ouer our owne hearts that wee bee not surprised at anawares with their deceiptfull pollicies mortifie and subdue them with the sword of the spirit exercise the spirituall graces receiued from God and our selues in all holy duties which God requireth for the obtaining of victory by which they are more and more confirmed and encreased So also hereby wee haue great cause to bee more carefull and watchfull ouer our hearts and wayes seeing we haue dwelling in vs a secrete enemy who watcheth all opportunities to supplant vs and to betray vs into the hands of Sathan and the world the which should make vs worke out our saluation with feare and trembling and vvhilest vve stand to take heede of falling this should cause vs to Phil. 2. 12. 1 Cor. 12. 13. Eph. 6. 10. stand daily and howerly vpon our guard and to keepe the spirituall armour girded fast vpon vs as the Apostle exhorteth vs. § Sect. 7 It serueth to worke in vs patience and contentment Lam. 3. 39. Sixtly it may serue to make vs goe on in our pilgrimage vvith contentment and to beare all afflictions vvhich are layde vpon vs vvith meekenesse and patience not onely because vve haue deserued them by this sinne that dwelleth in vs according to that in the Lamentations Wherefore doeth a liuing man complaine seeing he suffereth for his sinned but also because wee knowe and haue experience that these corrections are necessary to bridle mortifie the flesh with the lustes thereof and serue as drawing salues to drawe out the core of our corruptions as the launcher and searing yron to helpe and heale our impostumations of sinne as bitter potions to purge away our corrupt humours and as salt to season vs that we may not be tainted and perish in our fleshly puterfaction and to make vs more wise wary that we may not nourish our enemy but mortifie crucifie it seeing it is the chiefe authour of all our calamities § Sect. 8. By this conflict our heartes are weaned from the world Seauenthly it is profitable for the weaning of our hearts and affections from the world and to make vs long after our heauenly happinesse when as wee finde our selues tyred and wearied in fighting not onely with forraigne foes but with these intestine and secret traytors in our owne bowels whereas if hauing gotten full conquest we should haue continuall peace and our victory crowned with earthly prosperitie wee would neuer so much long after our heauenly happinesse And this chiefely made the Apostle to long after his dissolution and to be with Christ because he found himselfe so often foyled with this lawe of his members and Phil. 1. 21. Rom. 7. 23. led away captiue by his sinnefull flesh Eightly as it maketh vs to long after the crown of victory so it will make it when we shall obtaine it much more glorious for the Lord will haue vs first to fight and ouercome our spirituall enemies and then hee will reward vs with the crowne of victory first he will haue our spirituall graces exercised and manifested in the conflict and then being approued he will giue vs a proportion of glory according to the propertion of our graces So our Sauiour promiseth not to the Souldiars which lye quietly in their garrison assaulted with no enemy but to them who fighting ouercome that they shall sitte with him on his throne cloathed with white rayment and shall eate of the tree of life which is in the middest of the Paradise of God And this order Paul vseth in Apoc. 2. 3. laying hold on these blessed hopes first to fight the combate and then to receiue the crowne I haue saith hee fought a good fight
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned Zâ—â—â—hez vnderstandeth 1 Cor 2 14. it not of him who is meerely carnall but of the vnregenerate part of him who is sanctified And so in Mat 16. 23. trueth must the like wordes spoken by our Sauiour to the Apostle Peter be necessarily vnderstood of his part alone which was vnrenewed Math. 16. 23. Get thee behinde mee Sathan thou art an offence vnto me for thou sauourest not the Mat. 16. 16. things that be of God but those that be of men seeing at this time he was truely conuerted and a famous Apostle of lesus Christ who a litle before had shewed that in his part regenerate he sauoured the things of God by that notable confession of his faith in Iesus Christ § Sect. 4 The conflict betweene the iudgment of the flesh and spirit And thus wee see the conflict betweene spirituall wisedome and carnall from which ariseth another betweene the iudgement of the flesh and the spirit for so farre forth as the minde is illightened with spirituall wisedome and knowledge answerably the iudgment discerning betweene trueth and falsehood right and wrong good and euill doth allowe approue and esteeme the one and disaloweth reiecteth and vilifieth the other but so farre forth as it Mat. 22. 29. Eccles 9. 2. still remaineth blinded and misled through naturall ignorance the iudgement mistaketh errour for trueth wrong for right and euill for good So our Sauiour saith to the Pharisees yee eyre not knowing the Scriptures And Dauid himselfe being ignorant of the state of the godly and wicked Psal 73. 15. Act. 10. 14. 34. 35. in this life in respect of prosperitie and aduersitie and that these things happen alike to all was ready by a false iudgement to condemne the generation of Gods children but after that going into the sanctuary his minde was inlightened with the knowledge of the trueth his iudgement then gaue right euidence And the Apostle Peter being ignorant of the abrogating of the ceremoniall lawe after the death of Christ and of the breaking downe of the partition wall betweene the Iewes and Gentiles iudgeth the creatures of God vncleane which hee had sanctified and that hee was so confined within the land of Iury that he might not preach the Gospell vnto the Gentiles but when God by vision had inlightened his minde with the knowledge of the trueth he reformed also the errour of his iudgement § Sect. 5. How these faculties of the minde preuatle one against the other And this is the conflict fought in the minde betweene knowledge and ignorance true and false iudgement in which they as it were stabbe and wound one another and interchangeably both preuile sometimes and sometimes are againe foyled and get the worst As for example knowledge in the regenerate part of the minde assaulteth ignorance in the part vnregenerate and with the light of Gods trueth scattereth and dispelleth the darke mistes of ignorance soone after ignorance through the neglect of reading meditation hearing the word prayer holy conferences gathereth strength and bleareth againe the eyes of the vnderstanding that it cannot so clearely at least after a sauing feeling experimental maner discerne the things of God but then againe knowledge being renewed and strengthened by those holy exercises recouereth it selfe and winneth the field So trueth in that part of the iudgement which is regenerate entreth the listes and striketh at errour in the vnregenerate part giuing it such a deadly wound that it neuer recouereth throughly of it and for the present it may be falleth into a dead sownde but yet it oftentimes through the helpe of subtill sophistry nince and sound destinctions cunning paralogismes brought in to ayde it by the world and corrupt affections of the sinfull flesh which make aduantage to themselues by profitable errours it recouereth strength and trueth getteth a foyle for the time but being againe renewed and confirmed by the light of Gods word it giueth errour in the end a shamefull ouerthrow § Sect. 6. The cause why the godly learned differ in iudgment from one another From hence we learne what is the cause why men not onely very learned and endued with a great measure of knowledge but also regenerate godly and religious doe often in their iudgement much differ from one another in the points of Religion namely because their mindes and iudgements are but in part regenerate so that the reliques of ignorance and errour doe still remaine in them which iâ— the cause that they but knowe in part and see the trueth of God as it were through a glasse darkely like the man in the Gospell who when his sight was first restored discerned men walking as it had beene trees the which imperfection of their spirituall sight and knowledge worketh in them onely a doubtfull opinion and not any wel-setled iudgement which maketh them to take that way which their conceipt apprehendeth as the most likely and probable like diners men intending to trauell towards the same Citie who being vncertaine and doubtfull of the right way doe choose diuers pathes one being more direct and others leading them out of the way or much about but yet all ayming to goe towards the same place they are ready to returne into their way againe and to make more hast in trauelling when vpon inquiry receiuing better information they doe perceiue their former errour And this also is the cause why the same men otherwise go ly and religious doe leaue the way of trueth and fall into errours after their iudgements haue beene truely enlightened the flesh preuailing ouer the spirit in a new assault and dazling the eyes of their minde whilest with it mistes and fogges it darkeneth the light which formerly did shine vnto them The which befalleth them sometimes not onely in the knowledge of those points of Religion which are of lesse consequence but also exceeding waightie and fundamentall as we see in the example of the Corinthians and the Galathians euen after the trueth of the Gospell had beene preached vnto them the one erring in the doctrin of the resurrection froÌ„ the dead the other in the maine point of iustification by faith in Christ without the workes of the law Whereby the way wee may note the errour of the Church of Rome whilest it teacheth that the Church cannot erre For euery man liuing hath the flesh still dwelling in him and with it the reliques of errour and ignorance which sometime misleadeth and misguideth him and that which is the condition of euery man is the case of all the same reason being of the whole and all the parts And where as it Ioh. 16. 13. 1. Ioh. 2. 20. 27. may be obiected that the Church hath speciall promises of being enlightned by the spirit and guided into all truth to this I answere that the like promises also are made to
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
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
may take notice thereof labour to attaine to the knowledge and assurance of it being a truth so important and comfortable Secondly if we doe not know that the Spirit dwelleth in vs we cannot know that we haue any part in Christ and consequently that we are true Christians seeing the holy Spirit is the principall bond of the vnion betweene him and vs by which he dwelleth in vs and wee in him Thirdly if we doe not know that the Spirit dwelleth in vs we cannot know that wee are iustified for wee haue nothing to doe with Christs righteousnesse in which we stand righteous before God till by our spirituall vnion he is made ours whereby we haue right and interest in all his benefits wee cannot know that wee are adopted the children of God vnlesse we know that wee haue the spirit of Adoption whereby wee cry in our hearts Abba Father Rom. 8. 15. Nor that we are sanctified vnlesse wee haue the sanctifying spirit which is the beginner and perfecter of all our holinesse nor that our prayers are heard of God seeing of our selues we know not how to pray as we ought but it is the spirit of supplication which helpeth our infirmities and teacheth vs to pray with sighes and grones which cannot bee expressed Rom. 8. 26. Iam. 4. 3. Neither doth the Lord heare any prayers but such as the Spirit inspireth because such only are according to his will And when without his helpe wee pray Wee aske and receiue not because wee aske amisse as the Apostle speaketh Fourthly vnlesse we know that wee haue the Spirit wee Ioh. 2. 20. 27. Ioh. 14. 26. cannot know whether we are in errour or truth or whether our Religion which we professe bee true or false because he is the spirit of illumination who onely inlighteneth vs and teacheth and leadeth vs in all truth Now how shall he shew vs other things so as we may know that hee sheweth them if he doe not shew vs himselfe and make it knowne vnto vs that he dwelleth in vs and teacheth vs Fiftly if we be not assured that he is in vs wee can haue no sound comfort because hee is the onely true comforter from whom all sound comfort springeth and all other comforts of which he is not the author are false vngrounded and meere delusions Lastly wee must labour after the knowledge 2 Cor. 13. 5. of the fruits of the spirit dwelling in vs as that wee haue faith and that Christ dwelleth in vs and therefore we must also be assured that we haue the tree and roote for the effect argueth his cause as well as the cause his effect and not to know that wee haue the spirit is not to know that we haue any grace § Sect. 2. The first infallible signe is the ministery and meanes by which it hath bene wrought in vs. Now we may know whether the spirit of God be in vs or no First by the ministerie and meanes which it vieth to make entrance and to take possession of vs the which is the ministerie of the Word of God For when the flesh with the lusts thereof are somewhat amazed and affrighted with the canon shot of legall threatnings making as it were a large breach into the heart and conscience and the trumpet of the Gospell soundeth offering remission of sin and eternall saluation to all that beleeue and repent then this victorious captaine maketh his entrance assaulteth the flesh and driueth it into corners taking possession of all for Gods vse the great Monarch of heauen and earth And this the Apostle sheweth where he saith that the Galathians Gal. 3. 2. receiued the spirit not by the workes of the law but by the hearing of faith that is the doctrin of faith contained in the Gospel of Iesus Christ Whereof it is that the Ministers of the New Testament are by him called the ministers of the 2 Cor. 3. 6. spirit because by their preaching they prepare the way for the spirit as Iohn the Baptist for Iesus Christ and are as it were his harbingers to take vp a lodging for him in our hearts and soules So that wee may discerne the spirit by the meanes whereby it entreth which is not by dreames and extraordinarie reuelations for this is the fanaticall spirit of Anabaptists and Familists nor by the preaching of the law onely For he commeth not in this great strong 1 King 19. 11. 12. winde that rents the Mountaines and breakes in pieces the Rockes nor in this earthquake which shaketh the foundations of mans heart nor in this fire which consumeth all sinners that come in the way of it But when these haue gone before like a peale of Canons that giue warning of the comming of this mighty Prince then the still voice of the Gospell is vttered by the Ambassadours and Heralds of the great King and with it hee entreth and scateth himselfe in our hearts as it were vpon his royall throne § Sect. 3 The second signe is the effects and fruits of the spirit 1 by the nature of the gifts in vs we may discerne the spirit Secondly we may know whether the spirit dwelleth in vs and fighteth against the flesh by the effects and fruits of it And first generally by the nature of the things wrought in vs and then by their constancie and continuance For if the gifts and endowments which we haue be but meerely naturall or such as may be attained vnto by our owne art industrie and indeauours then are they no infallible notes of Gods sanctifying spirit or sauing graces dwelling in vs the which are supernaturall diuine and sent downe as it were from heauen into vs. Whereof it is that the Apostle opposeth this spirit of God and that which is in worldly men the one against the other Wee haue receiued not the spirit of the world but the spirit which is of God And a little after the naturall man perceiueth not the things of the Spirit 1 Cor. 2. 12. 14 of God Againe if they be but the common gifts of the Spirit as meerely Morall vertues and restraining graces which are common to ciuill worldlings and haue beene also in many Heathens and honest infidels then cannot we by them gather any assurance that the sanctifying spirit dwelleth and warreth in vs against the flesh onely there is a fight betweene conscience and affections vice is curbed and ouer-ruled by vice and one corrupt facultie by an other of the same kinde §. Sect. 4. The graces of the spirit may be knowne by their constant continuall actions and operations Secondly the spirit and the sauing graces thereof are constant and continuall in their actions and operations dayly more and more mortifying and subduing the flesh and carnall corruptions and inciting vs vnto all Christian and holy duties like the sunne which from the rising shineth still more gloriously vntill noone day or a liuely fountaine which continually springeth and sendeth forth
chearefull readinesse to suffer any thing which it pleaseth God to cal him vnto for his sake vntill at last it come to that plerophory and full perswasion of Gods vnchangeable loue and our Election Rom. 8. 38. 39. 1 Ioh. 4. 18. Adoption and Saluation which was in the Apostle Paule who was fully perswaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to seperate betweene Gods loue and him And this is accompanied with such peace of conscience as passeth all vnderstanding For when we are assured that wee haue the remission of our sinnes and are quite freed from them both in respect of their guilt and punishment then the terrours and feares which did accompany them are taken away and both Sathan and our owne consciences which did continually accuse vs are put to silence so as they can no longer affright vs nor disturbe our peace From whence springeth spirituall ioy vnspeakeable and glorious whereby we reioyce not onely in the fruition of Gods benefits but also in afflictions and tribulations as the Apostle witnesseth when as we see our selues freed out of the hands of all our spirituall enemies the wrath of God the curse of the lawe death hell and condemnation and now brought into an happy and blessed estate of grace and saluation in and by Iesus Christ and and his benefits apprehended and applied by faith Which effects who so finde thus wrought in them they may be assured that they haue the spirit which is the cause and authour by which they are wrought euen as the light bringeth vs the Sunne the streames to the fountaine and the branches and fruite vnto the roote from which they flow and spring § Sect. 7 The differences betweene a iustifying faith and the faith of presumptuous ciuill worldlings Yea but hypocrites and vnregenerate men doe boast most of their faith and assurance of saluation and therefore they also may haue the spirit or else this faith is no infallible signe of it To which I answere that they haue no true faith but as it were in a dreame and dotage they delude themselues by mistaking their carnall and secure presumption for a liuely and iustifying faith But how shall we discerne the one from the other seeing they seeme to haue oftentimes as strong confidence assurance of their saluation as the best Christians I answere that though there be betweene them some seeming similitude yet there is as great difference as betweene pure gold a rotten post guilded ouer For first true faith is grounded on the Scriptures the word of God but presumption hath no ground but an idle conceipt arising cut of pride and selfe-loue True faith alwayes followeth vnfained humiliation in the sight and sense of our sinne and misery whereas the presumptuous man was neuer humbled but hath a proude conceipt of his owne righteousnesse and worthinesse Faith followeth illumination and knowledge and first we must know God and his Christ before we can truely beleeue in them but presumption riseth commonly out of ignorance and the more destitute the woldly man is of the knowledge of God and his wayes the more bold and confident hee is in his perswasion True faith is ioyned with all other graces as loue zeale of Gods glory humilitie patience and obedience manifesting it selfe by the fruites that it bringeth foorth in good workes But presumption is seuered from them all and goeth alone without any such company and attendants True faith is not discerned before sound conuersion and then it beginneth in some small and weake degrees but presumption is borne and bred with vs and in an instant commeth to its full strength which maketh the secure worldling to bragge that he hath alwayes beleeued and is so strong in faith that he neuer doubted of his saluation True faith is not attained vnto without great difficulty it being no lesse a worke to beleeue the Gospell then to fulfill the Lawe but presumption voluntarily creepeth into our hearts and the lesse paines wee take in the vse of Gods holy ordinances the more easily it entreth and the stronger it waxeth Faith is alwayes assaulted with doubting and the one being a fruite of the spirit the other of the flesh there is a great and continuall conflict betweene them but presumption is bold and confident and he who is possessed of it professeth that hee neuer doubted of his saluation neither feeleth he any conflict in him because he is wholly carnall and corruption warreth not against corruption but onely runneth out of one extreame into another for when the secure worldling being by some meanes awakened out of his lethargy ceaseth to presume then he beginneth to despaire Faith purifieth the heart and worketh by loue and is neuer seuered from vnfained repentance but presumption nourisheth and increaseth all sinfull corruptions and they who most presume are most destitute of all true loue towards God and their neighbours And howsoeuer they leaue some grosse sinnes forworldly respects yet they repent of none there being no charge in their affections but onely in their actions yea in this respect also they nourish many sins in their bosomes which they thinke most sweete and aduantageable and will by no meanes be perswaded to part with them Faith vniteth and applieth Christ vnto the beleeuer for all vses for which God gaue him that is as well for sanctification as for iustification and saluation and applieth the vertue of his precious Rom. 12. 1. blood for the taking and purging away of the pollution and corruption of sinne as well as the guilt and punishment and as it taketh hold of Christ to make him ours so it giueth and offereth our soules and bodies vnto Christ that we may become his and be wholly deuoted and dedicated to his worship and seruice but presumption onely apprehendeth Christ for the remission of sinne and the obtaining of euerlasting life and not for the mortification of sinne by vertue of his death nor spirituall quickening and renewing by power of his resurrection and so also it is onely a receiuer but no giuer it taketh all in shewe which Christ offereth but it will in loue of thankefulnesse returne nothing vnto him againe Faith finding it owne weakenes and the sharpe encounters of doubting and incredulity laboureth earnestly in the vse of all good meanes whereby it may bee more and more encreased and confirmed as hearing the word receiuing the Sacrament reacing prayer meditation and such like but presumption finding no such assaults securely neglecteth all these helpes feeling it selfe then the strongest when it is most destitute of them Finally true faith endureth in the day of fiery tryall and temptation and euen when God seemeth to frowne to withdrawe outward testimonies of his loue and in stead of them sendeth afflictions and crosses then the beleeuer with Abraham hopeth aboue hope and beleeueth against beliefe it Rom. 4. 18. Iob. 13. 15. 19. 25. pearceth through all these cloudes of
breake then bowe and incline to any good the spirit of God maketh it to melt like the heart of Iosiah and so suppleth and softneth â—t that it becommeth flexible to Gods wil and fit to receiue any impression which he is pleased to stampe vpon it or any forme which hee will frame it vnto as if it were no more yron but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Psal 34. 38. and like yron which maketh other things colde with the very touch thereof Gods spirit so heateth and inflameth him with feruent loue and ardent zeale that hee hath not onely liuely heate in himselfe but euen like spirituall fire he communicateth his heate and warmth of holinesse and righteousnesse to all that are neare vnto him making them which were colde and dull hot and zealously feruent in all Christian and holy duties Finally whereas like yron hee is naturally so lumpish and heauy that hee is wholly fixed and fastened to the earth minding onely worldly things and can no more mount vp aloft in holy heauenly meditations then yron of it selfe can ascend into the ayre or if by some outward force his thoughts be raised vp to minde those things which are aboue no sooner is the strength of the outward agent spent but presently like an yron bullet it falleth downe againe and euen presseth into the earth with more then wonted waight violence Contrariwise when as his earthy massinesse is attenuated with the fire of Gods spirit hee not onely becommeth more light but being throughly heated in this holy forge he sendeth vp the sparkes of spirituall meditations and now forgetting his olde earthy nature hee doeth no longer lye groueling on the ground minding onely earthly things but being risen with Christ he seeketh not things beneath but those things that are aboue and euen whilest his body is on earth Col. 3. 2. Phil. 3. 20 his conuersation is in heauen and though hee cannot corporally ascend yet he continually sendeth vp the therward the sparkles of holy heauenly thoughts and euen taketh his chiefe comfort and delight to spend his spirits in diuine contemplation Lastly as fire by the warmth and heate thereof refresheth and cheareth those creatures which are frozen and benummed with colde and communicateth vnto them the operations of life strength and nimblenes So this holy fire of the spirit giueth spirituall life and quickening vnto vs who are dead in trespasses and sinnes and by the diuine heate of Gods loue it warmeth cheareth and refresheth our icy and benummed hearts inflameth them with a feruent zeale of his glory and an ardent loue towards him who hath so loued vs and also to our neighbours for his sake whereby it commeth to passe that we who were frozen in the dregges of our sinnes and so weake and stiffe that we were not able to stirre a limbe for the doing of any good action are now made by this vitall heate strong and actiue for all good duties So our Sauiour saith that it is the spirit that quickneth the flesh profiteth nothing and the Apostle telleth vs that the spirit giueth life And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him the lawe of the spirit of life and saith that this spirit is life because of righteousnesse § Sect. 11 That we may know that the spirit dwelleth in vs by the operations signified by the former metaphors If therefore we would knowe whether the spirit of God dwell in vs or no wee must examine our owne hearts and try our selues whether there be in vs these operations and effects of the spirit which are resembled by these metaphors and similitudes as first if it haue like a mighty winde cast downe the strong holds of sinne and as it were laide flat on the ground our proude carnall reason and rebellious will subiecting them to the will of God and the rule of his word if it hath caused vs not onely to burne in loue of Gods Maiesty but euen to blaze out in the zeale of his glory and if it hath cleansed vs like pure wheate from the chaffe of our corruptions and from the light corne of humaine inuentions and vngrounded superstitions Secondly let vs consider and try our selues if like an oyle it hath suppled and softned our hard and stony hearts so as they are pliable to Gods will if by this spirituall annoyting wee be made more strong actiue and nimble to performe holy and Christian duties then euer wee haue beene in time past and finally if it haue comforted and cheared our hearts in the assurance of our reconciliation with God and remission of our sinnes filling them with spirituall ioy and hath brought peace of conscience which maketh vs to looke with a chearefull countenance euen whilest the world frowneth vpon vs. Thirdly let vs examine if like water it hath cleared the eyes of our mindes and hath giuen vnto vs a sauing feeling and experimentall knowledge of God our selues and his holy trueth if it hath cooled and refreshed vs who were scorched with the apprehension of Gods anger for our sinnes or with the heate of troubles and afflictions and hath quenched our spirituall thirst by applying vnto vs Christs righteousnesse and blood-shead as it were a fountaine of liuing waters if it hath by applying vnto vs the vertue of Christs death cleansed and purged vs not onely from the guilt and punishment but also from the corruption of our sinnes so as though they dwell yet they doe not raigne in our mortall bodie and lastly if it haue watered our hearts as it were dry and barraigne grounds and hath made them like a fertile soyle to bring foorth plentifull fruites of holinesse and righteousnesse Finally let vs examine and try our selues if it haue beene vnto vs a spirituall fire to giue vnto vs light who sate in darkenesse and in the shadow of death if like a fire it haue consumed the drosse and rust of our corruptions and in some measure hath refined vs and made vs vessels of grace fit for Gods vse and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory and with the loue of him and our neighbours so as wee who were stiffe and benummed are become strong liuely and actiue in performing all holy and Christian duties which wee owe vnto them And if wee finde these effects and operations in vs then may wee be assured that the spirit of God which is the cause and authour of them dwelleth in vs though they be not in vs in perfection if they be in sincerity and truth but if vpon trial we finde that they are altogether wanting then haue we not the spirit of God which can no more be seuered from these effects and signes of it then light from the Sunne or those effects before spoken of from the wind and oyle the water and the fire § Sect 12.
Christ the faithfull are sure to obtaine the victory yet not all at once for there are two principall degrees of it the first in this life in which this conquest ouer the flesh is but inch cure and begunne the carnall lusts thereof not being wholly abolished but onely in part and in some degrees mortified to which purpose one saith that these vnlawfull motions of the flesh can not be taken from vs as long as wee carry this body of flesh about Grego in 1 Reg lib. 5. Cap. 11. vs the violence onely of mouing may be abated Neither can we wholly hinder it but that the law of the flesh will moue the members but yet we may take from the flesh the violence of it motion By reason whereof the conflict betweene these enemies continueth because these cursed Cananites are not quite rooted out but remaine still in the land not onely in our first conuersion when as wee are but babes in Christ but euen throughout the whole course of our liues But still for the most part the end and issue of it is the victorie of the spirit ouer the flesh although it bee obtained with many foyles in the fight And how soeuer the spirituall man may haue such mists of ignorance cast before the eyes that he sometime erreth though he may be sometimes allured with the baytes of worldly vanities to turne aside out of the right path sometimes may be thrust out of it through afflictions and the violence of tentations yet his generall course whereof he hath resolued and wherein he hath constantly set himselfe is the great Kings highway of holinesse and righteousnesse out of which if at any time hee hath erred he returneth into it againe and trauelleth in it with more then wonted diligence whereof it is that the Apostle maketh it a signe of these who are in Christ Iesus that they walke not after the flesh but after the spirit whereby Rom. 8 1. is meant that whatsoeuer their particular slips or errors may be yet it is an infallible marke of a sound Christian that hee generally and for the most part constantly holdeth on in his Christian course of holinesse and righteousnesse notwithstanding all the encounters of his spirituall enemies and the manifold blockes which they cast in the way § Sect. 15 Of the second degree of victorie at the hower of death But yet whilest wee continue in this life the victory is neither gotten nor held without a conflict wherein the spirit is often foyled and so thrust on with a kinde of violence into sinfull courses and interrupted and hindered in it holy indeauours that the spirituall man is forced to complaine often with the Apostle that he omitteth the good he would and doth the euill which hee would not and that there is a law in his members warring against the law of his minds and bringing him into captiuitie to the law of sinne But Rom. 7. 19. 23. in the end of this life we shall obtaine a full and perfect victory ouer the flesh and the lusts thereof which shall not onely be mortified and kept from raigning but also wholly abolished and rooted out so as it shall haue no residence or being in vs for then we shal triumph ouer all our enemies and so trample them vnder feete that they shall neuer bee able to rise againe and disturbe our peace and then there shall be no place or time for fighting but for receiuing the crowne of victory and the enioying of euerlasting peace and with it glory immortalitie and endlesse happinesse in Gods kingdome According to that of the Apostle I haue 1 Tim. 4 8. fought a good fight I haue finished my course I haue kept the faith henceforth is laid vp for mee a crowne of righteousnes which the Lord the righteous iudge shall giue mee at that day And the promise of our Sauiour To him that ouercommeth will I grant to sit with me in my throne euen as I also Apoc. 3. 21. ouercame and am set downe with my Father in his Throne CHAP. XIIII Of the reasons which may encourage vs to this conflict against the flesh The first reason because it is the will of God that we should fight against it AND thus haue we shewed both the nature of this enemy the flesh and of the conflict betweene it and the spirit now wee are to speake of the meanes whereby we may obtaine the victory in this combate vnto which there are two things required First a due preparation to the fight and secondly a wise and valourous cariage and behauiour in the conflict it selfe Vnto the former also two things are required First a serious consideration of those reasons and arguments which may put courage into vs make vs resolute valourous in assaulting this enemy Secondly a right vse of certaine meanes whereby we may be enabled to ouercome The reasons which may incourage vs to set vpon this enemy are many first because it is the will of our graund Captaine the Lord of Hosts that wee should encounter this enemy vnto which he doth no lesse often and earnestly presse vs to yeelde our obedience by his expresse commandements then that we should make daily warre against the world and the diuell As first that we should depose it from the thorne of regency let not sin raign in your mortal body that you should obey it in the lusts Rom. 6. 12. thereof That we should giue it no satisfaction or contente walke in the spirit and yee shall not fulfill the lust of the flesh Yea rather that we should vtterly renounce it for the grace Gal. 5. 16 of God which bringeth saluation teacheth vs that wee should deny these worldly lustes and that wee should liue soberly and Tit. 2. 11. 22 righteously and godly in this present world So the Apostle Eph. 4. 22. from God requireth that we should put of concerning the former conuersation the olde man which is corrupt according Col. 3. 5. to the deceitfull lusts yea that we should mortifie these earthly members and doe our best not onely to subdue them but to put them to death yea to a shamefull death crucifying the flesh with the affections and lusts as the Apostle speaketh Gal. 5. 2◠The which commaundement hath a grieuous comination and gratious promise annexed whereby we are prouoked and encouraged to yeelde our obedience vnto them namely that if we liue after the flesh we shall dye but if through the spirit we doe mortifie the deedes of this body of sinne wee shall liue That is either dye temporally and eternally or liue the life of grace heere and of glory in the life to come Rom. 8. 13. § Sect. 2. The second reason is the necessitie of this conflict Pro. 29. 21. Secondly let the necessity of this fight animate and encourage vs to enter into it seeing we can haue no peace or truce with our sinnefull flesh but vpon
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is