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
Gods mercy truth prouidence securitie impenitency and hardnesse of heart Now of what are they thus tempted but as the Apostle telleth vs of their owne concupiscence and therefore this concupiscence extendeth as well to the superiour as the inferiour faculties of the soule Yea not onely are they tempted but often are foyled by yeelding to the tentation of which I neede no other proofe but that experience which euery Christian may haue in himselfe if without partialitie he will examine his owne conscience for who is so inlightned that doth not finde in his minde much darknesse who so sanctified that doth not acknowledge many errours whereby he hath been ouertaken in his iudgement and much vanity in his cogitations Who is so humbled and hath so denied himselfe that doth not feele in his will much peruersenesse and rebellion against the will of God Finally who hath his remembrance so confirmed and strengthned in grace that doth not see his forgetfulnesse of God and of holy duties And who is so strong in his faith that doth not finde many assaults of doubting and infidelitie All which doth plainely proue that euen in the regenerate the reliques of carnall corruption doe remaine not onely in the inferiour and sensitiue faculties of the soule but also in the superiour and intellectuall CHAP. VI. Testimonies of Fathers to prooue that the body alone is not our enemy the flesh §. Sect. 1. Testimonies to proue that the bodie is not our sinfull flesh VNto these reasons we may adde diuers testimonies for the better clearing of this August de ciuit Dei lib. 14. cap. 3. tit 5. col 7â—5 point And first Saint Augustine telleth vs that the corruption of the body which ouerburtheneth the soule is not the cause of the first sinne but the punishment Neither doeth the corruptible flesh make the soule sinfull but the sinfull soule maketh the flesh corruptible From which corruption of the flesh although there arise many prouocations of vices and vicious desires yet not all the vices of a wicked life are to be imputed to the flesh that is the body least hereby wee acquite the diuell of them who hath no flesh Againe he that magnifieth the nature of the soule as though it were the chiefe goodnesse and accuseth the nature of the flesh as euill without doubt hee doeth August de ciuit dei lib. 14. cap. 5. tit 5. col 758 carnally affect the soule and after a fleshly manner shun the flesh because he so iudgeth out of humaine vanitie and not out of diuine trueth So in another place the soule is not better then August in psal 145. the body in merit but in nature for the soule is sinfull and stained with many corruptioÌ„s of concupiscence But yet impure gold is better then the most purified lead And else where he saith The flesh therefore is not euill if it want euill that is sinne wherewith August de continent cap. 8. Tit. 4. col 998. man is corrupted neither is he euill made but doeth euill for in both parts soule and body he was made good of our good God but he doeth euill whereby he is made euill Now as by all these testimonies he sheweth what the flesh is not namely not the nature or substaÌ„ce of the body so in many other places he sheweth what it is namely the lawe of sinne and corruption of nature which hath ouerspread and defiled the soule and body To name one or two for all In his booke of retractations he saith that the Apostle by the names of flesh and blood vnderstandeth the corruption of them both And againe Carnis et Sanguinis nomine ipsam corruptionem carnis et sanguinis intelligendus est apostolus nuncupasse August retract Lib. 2. cap. 3. August de fide et Symb. c. 10. Chrysost in Gal. 6. Chry. in Gen. 6. Homil. 24. Gregor moral lib. 3. c. 11. Moral lib. 14. cap. 29. the soule when as it affecteth those things which are carnally good is named the flesh With him agreeth Chrysostome for writing on the words of the Apostle they haue crucified the flesh with the lustes of it he saith that he here calleth their euill deedes the flesh for if they should haue crucified their bodies how then could they haue liued And againe it is the manner of the Scriptures to call by the name of flesh those who onely minde carnall things and neuer thinke on that which is heauenly Thus also Gregorie saith that the Scriptures are accustomed to signifie by the names of flesh and blood the sinnes of the flesh And in another place It is written saith he that flesh and blood cannot inherite the kingdome of heauen and how then shall I beleue that in truth the flesh shall arise at the last day I answere in the holy Scriptures the flesh is sometime taken according to nature and sometime according to fault and corruption in the former sense this now is bone of my bone and flesh of my flesh and againe the word was made flesh In the other sense is it to be taken my spirit shall not striue in these men because they are flesh and the speach of the Apostle but you are not in the flesh but in the spirit not that they were not in the flesh to whom the Apostle wrote but because they had ouercome the passions of their carnall desires c. So Hierome on the Hieron in Rom 8. eight of the Romanes saith It is to be noted that the Apostle there accuseth the workes of the flesh and not the substance And thus also Basill vnderstandeth it for saith he he that is called the olde man signifieth together all sinnes and Basil de baptis lib. 1. Theod. in Gal. 5. 17. Ibidem defilements particularly as it were in his parts So Theoderet The Apostle calleth flesh the inclination of the minde vnto those things which are euill and the spirit grace which inhabiteth and guideth the minde vnto those things which are good And againe it is manifest that idolatry witchcraft and such like sinnes are not proper to the flesh that is the body but to the soule and therefore he doth not accuse the flesh but the wicked and slothfull cogitation §. Sect. 2. That Sathan hath assaulted not onely the body affections but the minde and vnderstanstanding And thus haue I shewed by the Scriptures and fathers that by the flesh we are not to vnderstand the body and the sensitiue part of the soule alone but the sinfull corruption of our nature and that this hath ouerspread and infected not the flesh or affections alone but euen the minde and will For Sathan hauing a desire to conquer vs and to hold vs for euer vnder his subiection did not onely by assault take in the body and sensitiue faculties as it were the out-sconces but hath also skaled and surprised the reason and vnderstanding which is the strong tower and castle of our soule through the strength whereof
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
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
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
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
thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Enter thou into the ioy of thy Lord. Your Honours in all humble seruice to be commanded IOHN DOWNAME The Contents of the First booke of this Christian Warfare betweene the spirit and the flesh CHAP. 1. Contayning an Introduction into the following discourse wherein is shewed that our spirituall enemies are many mightie and dangerous especially our owne flesh with the lusts thereof § 1 THat we are to expect no peace in this life but to fight against the enemies of our salvation § 2 That we are daily assaulted with forraigne forces the deuill and the world § 3 That our outward enemyes are not so dangerous as our owne flesh and fleshly lusts § 4 That Sathan and the world could not hurt vs were they not ayded by our owne flesh CHAP. 2. Of the flesh and the divers significations of it and what we are to vnderstand by it in the following discourse § 1 That there is in every Christian this fight betweene the spirit and the flesh § 2 Of the divers significations of the word flesh and first as it is taken for thinges materially subsisting § 3 Of the divers significations of the word flesh taken for accidents and qualities § 4 That the flesh is taken for the corruption of nature § 5 That the flesh in this discourse signifieth the vnregenerate part in a Christian CHAP. 3. What we are to vnderstand by the spirit in this discourse § 1 That the word spirit is diuersty taken in the scriptures § 2 That the spirit in this discourse signifieth the part regenerate § 3 That this combate is not maintained by bare qualities alone but as they are backed by the holy spirit and Sathan the wicked spirit § 4 The former point proued by diuers reasons § 5 That the spirit doeth not dwell in us essentially more then in other creatures § 6 That the faithfull haue speciall right even vnto the very essence of the spirit and that he dwelleth in them in respect of efficacie CHAP. IIII. Of the erroneous conceipt of the Papists who by the flesh vnderstand the body and the sensuall faculties only § 1 That the Papists propound vnto us a freind to fight against in steede of our enemy § 2 That the cheife doctors of the Papists by flesh vnderstand the body § 3 That the Papists in their purest doctrine vnderstand by the flesh our bodyes and the inferiour and sensitiue faculties onely § 4 That the practise of popish mortification plainely sheweth that by the flesh they vnderstand the body only § 5 That the Popish Doctors are to be iustly taxed for teaching this doctrine and the people for putting it in practise § 6 That our opposition against the Papists in this doctrine is very necessarie CHAP. V. That the body and sensitiue faculties only are not the flesh proued by testimonies and reasons § 1. 2 The poynt proued by testimonies of scriptures § 3 Reasons prouing that the body only is not the flesh The 1 taken from the names and the 2 from the actions and the 3 from the sins which are attributed vnto it § 4 The 4 reason because originall sin hath ouerspread the whole man § 5 The 5 reason because the body and soule are freinds and not enemies § 6 The 6 reason taken from the words of the Apost Rom. 7. 18 § 7 The 7 reason because the body is not absolutely euill as the flesh is § 8 The 8 reason because the faithfull are tempted to such sinnes as properly belonge to the vnderstanding and will CHAP. VI. Testimonies of fathers prouing that the body alone is not our enemie the fleshe § 1 The poynt proued by testimonies of Augustine Chrysostome Gregorie Hierome Basill and Theoderet § 2 That Sathan hath assaulted not only the body and affections but allso the minde and vnderstanding § 3 That no part is more corrupted than the minde and vnderstanding § 4. 5 That the soule cheifly sinneth and in it the minde and vnderstanding § 6 That the body is but the seruant of the soule in acting of sin § 7 That the soule only properly sinneth § 8. 9 That the body is not the flesh proued by the testimonies of the aduersaries themselues CHAP. VII Obiections of the aduersaries answered whereby they indeauour to proue that the body and sensitiue faculties are the flesh § 1 first obiection because this our enemie is vsually called the flesh § 2. 3 The reasons why the corruption of nature is called the flesh § 4 The second obiection grounded on 1 Cor. 9. 27. answered § 5 The third obiection grounded on Rom 12. 6. answered § 6 The fourth obiection because the cheife poyson of corruption is to be discerned in the sensitiue faculties answered § 7 The last obiection because certaine sins are proper to the body and sensitiue faculties answered CHAP. VIII That the flesh is a most daungerous enemie First because it is exceeding malitious § 1 That by the flesh alone we are exposed to all daunger § 2 That in the flesh dwelleth nothing that is good § 3 That all manner of euill is in the flesh § 4 That the flesh is the author of all wickednesse § 5 That the flesh is more malitions then the diuill or the world § 6 That the flesh is the author of all our sins § 7 That the flesh is the cause of the depriuation of our nature and of the defacing of Gods image in vs. § 8 That the flesh bringeth vs into a most base condition § 9 That whilest we liue in the flesh we cannot please God § 10 That the flesh setteth man at emnitie against God § 11 That the flesh is the cause of all our punishments § 12 That the malice of the flesh is the more daungerous because it is masked vnder the coullor of freindship § 13 How we may defeate the malitious treasons of the flesh CHAP. IX That the flesh is an enemy exceeding powerful mightie § 1 The flesh is to the vnregenerate a mightie Kinge and to the regenerate a powerfull Tyrant § 2 Of the strength of the flesh being considered in it selfe § 3 That the flesh is mightie being compared with the spirit § 4 Of the multitude of our fleshly lusts § 5 That the power of our enemies should make vs shake off all securitie § 6 That the might of our enemie should not discourage vs from the fight but make vs the more couragious CHAP. X. Of the pollicie of the flesh and that it is more daungerous and pernicious then it power and strength § 1 That the pollicie of the flesh in it owne nature is exceeding pernicious § 2 That the pollicy of the flesh is most pernicious vnto vs. § 3 That the pollicy of the flesh should make vs more watchfull and vigilant CHAP. XI Of certaine particular deceipt of the flesh respecting our persons § 1 The first deceipt that we are nothing so euill as
in truth we are § 3 The meanes to defeate the former pollicy The second pollicie that the good things in vs are much better then in truth they are § 4 The meanes to defeate this pollicy allso CHAP. XII Of the pollicies of the flesh respecting our estates § 1 The first pollicy to perswade the faithfull that they are hated of God because they are afflicted § 2 The 2 pollicy to perswade vs that we are in an happy condition when our estate is most miserable § 3 That outward priuiledges are no sure testimonies that we are in Gods loue § 4 That worldly prosperity is no sure signe of Gods loue or our happy condition § 5 That a ciuill life is no sure signe that we are in the state of grace and saluation § 6 That a bare profession of the true religion is not sufficient for saluation § 7 The fleshes deceipt in perswading men to rest in externall ceremonies § 8 Of the meanes to defeate the former pollicie CHAP. XIII Of the pollicies of the flesh towards temporarie beleeuers § 1 That the flesh in a suttle manner deceiueth temporaries § 2 That we must labour to haue all spirituall graces in sinceritie and truth and first our knowledge § 3 How we may discerne a true iustifiing faith from that which is temporarie § 4 Of the differences betweene true and false repentance § 5 Of the differences betweene the obedience of the faithfull and of hypocrits § 6 Of the fleshes deceipt in mouing vs to leaue off from doing good duties that we may auoyde hypocrisie CHAP. XIIII Of the pollicies of the flesh in alluring and perswading vs to sinne § 1 The 1 pollicie is to perswade vs that sinne is no sinne § 2 The 2 pollicie to tell vs that the sinne is but small which it perswadeth vs to committ § 3 The 3 pollicie to tell vs that if we committ lesser sins they will preserue vs from greater § 4 The 4 pollicie is to perswade vs that we are in no danger of falling into some sinnes § 5 The 5 pollicie is to perswade vs that we may safely vse the meanes and occasions of sinne § 6 The 6 pollicie is to draw vs by degrees to committ haynous sinnes § 7 The 7 pollicie is to draw vs from things indifferent to sinne § 8 The 8 pollicie is to perswade vs to sinne by the examples of the saints CHAP. XV. Of the pollicyes of the flesh which it vseth to hinder our repentance § 1 The 1 pollicy to perswade vs that our common sins are no sins and our hainous sins small and veniall § 2 The 2 pollicy is to extenuate and couer our sins with vaine excuses as 1 to pretend corruption of nature § 3 Secondly the flesh teacheth us to pretend custome § 4 The 3 deceipt is to pretend pouertie and necessity § 5 The 4 pollicy is to pretend a necessity of liuing in our sins by reason of our callings § 6 The 5 deceipt is to perswade vs to continue in our sins because of the corruptions of the times § 7 The 6 pollicy is to perswade vs to continue in our sins because God is mercifull § 8 The 7 pollicy is to perswade vs to deferre our repentance CHAP. XVI Of the pollicies of the flesh which it vseth to hinder vs from performing holy duties and vertuous actions § 1 Of the 1 pollicy of the flesh in blinding our minds and corrupting our iudgments that we may not discerne betweene good and euill § 2 The 2 pollicy in alleadging the difficullties that are in Christian duties § 3 The 3 pollicy is to perswade vs to deferre the doing of holy and Christian duties § 4 The 4 pollicy in mouing vs to rest in faire promises and faint purposes § 5 The 5 pollicy is to with-draw vs from more excellent duties by occasion of doing some lesser good § 6 The 6 pollicy is to moue vs to performe good duties vnseasonably § 7 The 7 pollicy is to moue vs to neglect some present good vpon pretence of doing some greater good afterwards CHAP. XVII Of the pollicies which the flesh vseth to interrupt vs in doing of good duties and to alienate our heartes from them § 1 How the flesh interposeth when we are exercised in doing good duties § 2 How the flesh corrupteth and poysoneth our best duties § 3 How the flesh perswadeth vs to abate of our zeale and to intermit vertuous actions for a while § 4 How the flesh perswadeth vs to rest in that which we haue allready done or suffered CHAP. XVIII Of certaine aduantages which the flesh hath against vs in the spirituall conflict § 1 That the flesh hath great aduantage against vs because it dwelleth in vs. § 2 That the daungerousness of this enemy is much increased by this cohabitation § 3 The meanes of preuenting the former daunger § 4 Of the second aduantage which the flesh hath namely that it is indefatigable and neuer wearied § 5 Of the meanes to frustrate the former aduantage The second Booke intreateth of the Conflict it selfe and of the meanes whereby we may get the victorie CHAP. I. That there is a combate betweene the flesh and the spirit in euery true Christian § 1 Testimonies of scripture to proue that there is this conflict in them § 2 That the Apostle in the 7 of the Romanes speaketh of this conflict in himselfe as he was regenerate § 3 That all the regenerate haue feeling and experience of this conflict § 4 Of the contrary effects which the Christian feeleth in himselfe which shew that this Conflict is in him § 5 The poynt proued by Gallat 5. 19. CHAP. II What the conflict betweene the flesh and the spirit is and what are the causes of it § 1 The conflict betweene the flesh and the spirit described § 2 Of the causes of this conflict and first Gods will for the manifestation of his glorie § 3 The second cause is because it is profitable for the faithfull and first to traine them vp in humilitie § 4 That this conflict is effectuall to make vs deny our selues § 5 By this conflict we are moued the more to hate sinne § 6 That we are moued hereby to flee vnto God by feruent frequent prayer § 7 It serueth to worke in vs patience and contentment § 8 That by this conflict our heartes are weaned from the worlde § 9 That this Conflict is sutable to the time and place wherein we liue CHAP III. Of the formall and essentiall causes of this conflict § 1 That there was no conflict in the time of innocencie § 2 How the causes and occasions of this conflict were begun in vs. § 3 That there is no conflict betweene the flesh and the spirit in the state of corruption § 4 That the peace of the vnregenerate is more pernitious then the most daungerous warre § 5 That Gods loue in sending his Sonne to redeeme vs made way for this conflict § 6 That our sanctification
adhering to all the parts and faculties of our soules and bodies vnmortified and vncrucified or that part of a Christian which is vnregenerate and continually fighteth and striueth against the spirit And this is the malicions enemie that assisteth Sathan and the world to worke our vtter ouerthrow vnto which the Scriptures haue giuen many names whereby the nature and qualities there of are implyed that we may the better know it and arme our selues to fight against it For it is called the a Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man not onely because in age and antiquitie it almost matcheth humane nature but rather to imply vnto vs that like those who by reason of their old age haue had much experience it is very subtle and politique and so full of sleights and stratagems that if wee be not exceeding wary and watchfull it will easily circumuent vs. It is called also the b 1. Cor. 2. 14. naturall man because this corruption ouerspreadeth the whole nature of all men who are vnregenerate for howsoeuer in the first creation we were good free from sinne yet after the fall of our first parents wee were so degenerate and infected in our natures with the poison of their corruption that it is as naturall familiar and easie to sin and offend God as for a man to eate drink and sleepe for a fish to swim a bird to flie or for a stone to descend downwards It is called the old Adam to leade vs vnto the fountaine from which it sprung that is not God who made all things good but our first parents who as they lost the image of God by their fall and were wholly corrupted in their owne natures so they deriued their corruption vnto all their posteritie and hauing first defiled themselues with this spirituall Leprosie did also infect therewith all that numerous of-spring which descended of them It is called the c 2. Cor. 9. 17. Rom. 8. 10. body because this corruption dwelleth in the bodie and exerciseth it selfe in it by it as by it instrument in the committing and perpetrating of all the workes of darknes and that we may the more clearely discerne what body the Apostle meaneth he calleth it the d Rom. 6. 6. body of sinne and the e Col. 2. 11. body of the sinnes of the flesh because the flesh by the bodie committeth all manner of sinne and wickednesse It is called the body of death because it is the cause of death and f Rom. 7. 24. condemnation in which sense Elizaus his Disciples said that death was in the pot that is deadly poysonous hearbs which would cause them to dye who had tasted of them It is called also g Rom. 7. 8. 11 sinne not onely because it selfe is sinne but also the roote and fountaine of all other wickednesse and the h Rom. 7. 17. sinne that dwelleth in vs because like the strong man it keepeth sure possession till a stronger commeth and dispossesseth it euen the Spirit of God dwelling in vs. It is called i Iam. 1. 13. 14. euill concupiscence because it filleth vs with sinfull lusts and maketh vs to to stand in opposition against the will of God desiring and willing that which he nilleth and condemneth It is called k Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which encloseth or besetteth vs about because this hellish Captaine with a whole armie of sinfull lusts enuiron vs on euery side so as wee cannot possibly of our selues escape out of their ambushments Finally it is called the law of sinne the l Rom. 7. 23. law of the members and the m Rom 8. 2. law of death because it is the rule of all the naturall mans actions guiding him into all wickednesse the commander of all his parts and members vnto whose iniunctions they doe like subiects yeeld free and willing obedience the which their seruice and subiection is in the end rewarded with euerlasting death of bodie and soule CHAP. III. What wee are to vnderstand by the Spirit in this discourse §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures AND thus wee haue shewed what the flesh is which is one of the champions in this spirituall combate now wee are to consider of the other which is the Spirit and that wee may the more distinctly know what it is wee must vnderstand that the word Spirit is diuersly taken in the Scriptures and to omit many acceptations which are altogether impertinent to our present purpose we may obserue that it is sometimes taken generally for all spirituall and incorporeall substances and sometimes more specially for some one of them And thus it sometime signifieth the whole a Ioh. 4. 24. deitie and sometime euery one of the persons the Father the b Ioh. 6. 63. Sonne in respect of his diuine nature and the c 1. Ioh. 5. 6. 7. holy Ghost who hath this name of spirit after a vsuall and peculiar manner giuen vnto him But howsoeuer God and euery of these holy and diuine persons doe fight in vs and for vs against the flesh seeing it is their grace that supporteth vs and their strength whereby wee ouercome yet we are not to vnderstand by spirit in the following discourse this diuine nature who being omnipotent none is able to resist Sometime it signifieth the d Eccles 12. 7. Act. 7. 59. 2. Cor. 7. 1. soule of man euen as the flesh is taken for the bodie but these are not opposites and enemies but deare friends who so entirely loue that they feare nothing more then to be separated and to part company Sometime it signifieth that chiefe and excellent facultie of the soule called e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. reason and vnderstanding but neither can it here be taken in this sense because this spirit it selfe is corrupt and sinfull and this naturall reason and wisedome is enmitie against God and against this spirit whereof we speake which opposeth and fighteth against it as against his chiefest enemie Sometime it is taken for the vigour and efficacie of the vnderstanding and reason it selfe as where the Apostle exhorteth the Ephesians to be renued in the spirit of their minde Sometime by spirit we vnderstand the f Luke 1. 15. Gal. 3. 2. Act. 2. 18. gifts and graces of the spirit as Faith Loue Hope Ioy and the rest which being fruits of the Spirit do stand in opposition to the lusts of the flesh and in some sort doe fight against them they being contrarie the one to the other Finally the Spirit sometime signifieth a new qualitie of holinesse created and wrought in all the Elect by the Spirit of God whereby all the powers and faculties of his soule and body are renewed according to the image of God in wisedome holinesse and righteousnesse In which sense wee are to vnderstand it in this place §. Sect. 2. What wee are
that is in his flesh dwelled no good thing where the flesh cannot signifie the body as it is distinguished from the soule for so it is not true which the Apostle speaketh seeing his body was not onely the habitation of his soule but also the Temple of the holy Ghost Neither was it here the Apostles purpose to distinguish betweene his soule and his body but betweene grace and naturall corruption which had ouerspread the whole man so farre forth as he remained vnregenerate as contrariwise by spirit he vnderstandeth the whole man as he is regenerate and sanctified And this is the reason why he correcteth himselfe saying in me that is in my flesh because he would not be iniurious to Gods spirit dwelling in his body which maketh him thus to explicate his speech of his flesh or part vnregenerate in which the holy spirit dwelleth not So Chrysostome telleth vs that the Apostle calleth 1 Cor. 6. 19. Chrysost in Cal. 5. Flesh not the natural body but the depraued will as when he saith you are not in the Flesh but in the Spirit And againe those who are in the flesh cannot please God What then is the flesh to be destroyed Why he who spake these things was not hee compassed with flesh c. By flesh therefore hee meaneth earthly sluggish and retchlesse thoughts So that this is not the accusation of the body but the fault of the negligent soule § Sect. 7. The seuenth Reason because the body is not absolutely euill as the flesh â—â— Eighthly that which is called the flesh is in other places called the euill concupiscence the euill which encloseth vs and the law of sinne but the body is not euill absolutely for it is the good creature of God as well as the soule but respectiuely as together with the soule it is tainted defiled with corruption So Austine telleth vs that our flesh that is Aug. de ecclesiast dogmat Cap. 76. our body is good yea very good as beeing the workmanship of our onely good God and it is not euill as Sethianus Ophianus and Patricianus would haue it nor the cause of euill as Florianus hath taught nor yet compacted of euill and good as Manichaeus blasphemeth but whereas it is good by creation it is at the choise of the minde made vnto vs either good or euill not by the change of the substance but by the wages of execution With whom Chrysostome agreeth saying that the Apostle doth Chrysost in Rom. 7. Serm. 13. nor call the flesh that is the body sinne but it is the worke of God which if we wisely vse it is exceeding fit for the pursuing of vertue Neither is the body our enemy in this spirituall conflict but our friend which assisteth vs in the fight and taketh our part against the flesh with the rest of our spirituall enemies namely as it is imployed by the soule in praying fasting watching hearing the word holy conferences giuing of almes and such like religious and Christian duties So Hierome testifieth that this life to mortall men is a place Hieron ad Licinium of Combate here wee fight that elsewhere wee may be crowned and no man can goe securely among serpents and scorpions Wee are compassed about with great troupes of enemies the whole world is full of them the fraile flesh which within a while will become dust fighteth alone against many c. For as the bodie partaketh with the soule in the state of corruption so also in the state of regeneration the one beeing sanctified as well as the other For whereas the Apostle speaking to the faithfull telleth them that they were washed and sanctified hee excludeth not their body but vnderstandeth it of the whole person body and soule And this he plainely testifieth saying that the vnmarried woman careth for the things 1 Cor. 6. 11. 1 Cor. 7. 34. of the Lord that she may be holy both in body and in spirit And therefore he exhorteth the Corinthians to the washing and purging of the whole person Hauing saith he these gracious promises dearely beloued let vs cleanse our selues from 2. Cor. 7. 1. all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So whereas he affirmeth that our bodies are temples of the holy Ghost hee implyeth that they are regenerate and sanctified for what communion can there bee betweene light and darknesse God and Belial the holy spirit and a polluted cage of vncleane spirits And therefore as our soules are not in this life perfectly regenerate but haue remaining in them many reliques of corruptions so our bodies are not quite without regeneration but are in part washed and purged by Gods holy Spirit that they may bee fit habitations for himselfe to dwell in To which purpose Hierome saith that the Apostle doth not praise the spirit and Hieron in Rom. 8. dispraise the flesh because that is good and this is euill Seeing himselfe saith that the Virgin careth for the things of the Lord that she may be holy in body and in spirit and contrariwise doth accuse the spirit saying men corrupted in their mindes c. So Chrysostome saith that Christ hath destroyed the kingdome of sinne and hath made the flesh more able and spirituall for all good duties not by changing the substance of it but by raising and inciting it hereunto For as fire beeing ioyned with yron Chrys in Ro. 8. doth make the iron like vnto fire though it remaine the same in it owne nature so the flesh of the faithfull who are indued with the holy Ghost is chaâ—ged by vertue of the spirit and beeing made spirituall and loftie is lifted vpon high together with the soule And as the body is thus in part sanctified so also the affections and inferiour faculties of the soule as loue hope desire hatred and the â—est and are made seruiceable to the soule for holy and religious duties and whereas whilest we were in the state of vnbeliefe they fought on the diuels side and prouoked vs to the committing of all wickednes now they forsake his campe and take part with the armie of Iesus Christ inciting vs both in our soules and bodies to the ready performance of all holy duties And as the Apostle numbreth idolatry witchcraft and heresie which are more properly belonging to the superiour faculties of the soule among the workes of the flesh so contrariwise he reckoneth loue ioy and peace among the workes of the spirit which Gal. 5. 22 are affections belonging to the inferiour part § Sect. 8. The eight reason Because the faithfull are tempted to such sinnes as properly belong to the vnderstanding and will Lastly euen the faithfull and regenerate are tempted not onely to sinnes wherwith the inferiour faculties of the soule are delighted as lust wantonnes intemperance and the like Iam. 1. 14. but also vnto such sinnes as properly belong to the vnderderstanding and will as errours heresies infidelitie doubting of
he commandeth all the rest And hauing gotten possession of it he hath placed in it a strong garrison of his hellish armie to kepe it for his vse knowing that if he can hold the minde vnder his gouernment he may by the helpe thereof keepe all the rest And this maketh him to vse all his skill and diligence in darkening and deluding the reason and vnderstanding and to this purpose he doeth sometimes possesse it with a spirit of slumber by making it drunke with the intoxicating cuppes of ignorance and errour sometimes he dazeleth and darkeneth it with the smoake and vapors of hellish temptations that it may see no more nor in other manner then he will haue it and somtime he abuseth and deceiueth it by casting betweene the things presented vnto it and the eye of reason false colours and then as a man looking through a greene glasse thinketh a christiall streame and filthy puddle all alike so the eye of our iudgement being deluded with Sathans false glasses or glosses which hee casteth before it can put no difference betweene right and wrong good and euill §. Sect. 3. No part more corrupted then the man i◠and vnderstanding And by reason of this the diuels diligence and politique care it commeth to passe that no part or facultie of man is more infected and corrupted with the poyson of sinne then the minde and vnderstanding It cannot be denied but that the minde and reason of man doe in their naturall endowments as farre exceede the body and sensitiue faculties as the Sunne in his chiefest brightnesse doth the smallest and and dimmest Starre It is true also that by those reliques of light which remaine in the vnderstanding a man is excellently guided in naturall ciuill and meere morrall actions and by vertue thereof is able to atchieue great and difficult matters but as in physicall bodies the best substance hath the worst corruption so is it also true in Diuinitie that the more excellent the faculties of the soule be the worse they be in the state of corruption For the reason and vnderstanding in man is the chiefe rebell which leadeth and ruleth the body and inferiour faculties as it were the baser sort of the common people and therefore the more politique eloquent and potent this rebel is the more dangerous also and pernitious seeing hee holdeth the more powerfully all his subiects and inferiours in their emnitie and opposition against their supreame soueraigne And in this regard the soule is much more worthy blame then the body and in the soule the reason minde and vnderstanding then the will because it is the chiefe ring-leader in this rebellion and the archtraitor which giueth lawes and gouerneth all the rest for as the iudgement alloweth or disalloweth esteemeth or vilifieth so the will chuseth or refuseth and the affection loueth or abhorreth Euen as contrariwise the chiefe praise belongeth vnto it in our conuersion vnto God because with it selfe it causeth all other parts which it commandeth to returne vnto him and to submit themselues in all obedience to his rule and gouernment whereof it is that true repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changing of the mind because this being the first and principall act in our conuersion doth giue denomination to all the rest And this chiefe faultinesse of the soule in the state of rebellion and corruption as it appeareth by the former reasons so doth antiquity giue testimony vnto it So Chrysostome saith that the soule here is more to bee blamed and accused then the body because Chrysost in Eph. 2. Serm. 6. the body designeth no euill without direction from the soule but contrariwise the soule committeth much wickednesse without the vse and assistance of the body So Austine saith that the flesh that is the body without the soule cannot couet And Aug. de Gen. ad literam lib. 10. cap. 12. although the cause of carnall concupiscence bee not in the soule alone yet much lesse is it in the body alone And therefore it ariseth from both to wit from the soule because no delight is felt without it and also from the body because neither without it is there any sense of carnall pleasure § Sect. 4 That the soule cheifely sinneth and in it the minde and vnderstanding But the chiefe faultinesse of the soule will better appeare if we consider that in the acting of this sinnefull tragedy the soule and in it chiefely the minde and vnderstanding playeth the chiefest part for it is the Graund Captaine in this sinnefull army which leadeth the body and inferiour faculties and appointeth them to the accomplishing of its particular designes it is naturally the diuels steward which receiuing immediately instructions from this hellish maister doth appoint to euery inferior part their taske as common seruants It is the diuels forge wherein he first hammereth and fashioneth his sinful temptations It is the master workman in the shop of our sinfull nature which setteth on work all the other parts as vnder prentizes for first the mind thinketh on mischiefe or entertaineth the diuels temptatiōs then the iudgement alloweth it if not simply yet in respect of some circumstance if not as an hellish hooke yet as it is couered with the baites of worldly vanities either esteeming the sinne for it owne sake or at least for the wages and reward and so then the will chuseth it and the heart affecteth it the concupiscence desireth it and the body accomplisheth it So that if the minde were bound to the good behauiour and either would not thinke on wickednes or at least would vilifie and contemne it our peace with God and our owne consciences would be kept and wee should haue no sinnefull seditions and tumultuous vproares in the inferiour parts and members In a word the minde and vnderstanding is the spring head from which all the streames of sinne doe runne and flow and therefore the diuell first poysoneth and corrupteth it that so it may taint and infect all the other parts as we may see in the example of our first parents whose iudgement he first corrupted and then with case infected their will and affections Wherein he dealeth with vs as Elisha with the Aramites first blinding vs and then misleading vs at his pleasure For whereas God in the little world of man hath appointed the reason and vnderstanding to be as the Sunne to giue light and directions vnto all the other parts and faculties that so they may orderly exercise their functions and operations Sathan knoweth right well that if he can ecclipse this light by the opposition of changeable trifles or vtterly darken it by the interposition of earthly vanities there can thereupon nothing follow but sinfull disorder and dangerous confusion in all our actions And thus the Apostle liuely describing mans misery and sinne first pointeth at this as the chiefe fountaine that there is none that vnderstandeth nor seeketh after God and Rom. 3. 11. 12. Eph. 6. 12.
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
conceipt we are the more easily induced by reason of ignorance and blindnesse of minde pride and selfe-loue which naturally raigns and rule in vs. For though we be wholly from the crowne of the head to the sole of the foote defiled with sinne and thereby vtterly disabled vnto any good dutie yet wee see that the most haue an opinion of their owne worth and excellencie For many boast themselues in the goodnesse of their natures as though therein they might be accepted not only of men but also of God himselfe many vaunt of their pure naturals and workes of congruitie which before grace receiued they are able to performe in the strength of their naturall abilities many doe rest in their owne ciuill iustice and honestie as though it were sufficient to iustifie them in Gods sight many blesse themselues in their legall righteousnesse as though therby they could merit heauen with some small helpe and finally many with the Angell of the Church of Laodicia doe thinke themselues rich and so increased in goods that they stand in neede of nothing when as in truth they are wretched and miserable poore blinde and Apoc. 3. 17. naked But let vs take heede of this policie as beeing most dangerous pernicious seeing it maketh men rest in themselues and vpon the weake reede of their owne righteousnesse to their vtter perdition and keepeth them from flying vnto Christ and from hungring after his righteousnes by which alone we are iustified and saued And as it keepeth vs from imbracing Christ by faith so also it hindreth our repentance and nourisheth in vs carnall securitie and hardnesse of heart for we must first see our sinnes before we can euer bewaile or turne from them and whilest we haue any opinion of our owne good natures or our legall righteousnesse wee can neuer as wee should bewaile our sinfull corruptions nor carefully vse any meanes to bee purged from them §. Sect. 2. The meanes to defeate the former policie Whereby it appeareth that no policie is more pernicious if it preuaile against vs seeing it spoileth vs of our Sauiour Christ and of all the gracious promises of life and saluation contained in the Gospell which are all made on the condition of faith approued to bee liuely and iustifying by the fruits thereof in vnfained repentance The which should moue vs to vse all our care and indeauour that wee may defeare it to which purpose wee must not looke vpon our selues as we appeare in the twilight or rather in the darke night of naturall knowledge nor yet through the false spectacles of pride and selfe-loue which will hide and disguise our vices and corruptions and make them to shew themselues in vertues colours but wee must looke vpon our selues in the glasse of the lawe and try our thoughts and words our workes and our wayes by the rule of Gods word and so shall wee plainely discouer our blemishes and difilements yea our monsterous deformities and vgly corruptions with the auersenesse of our willes to all good and the peruersenesse and crookednesse of our hearts affections For there shall wee see that our vnderstandings are so blinded that though they be wise vnto euill yet to doe good Eph. 4. 18. they haue no knowledge that our iudgements are wholly Ier. 4. 22. corrupted mistaking euill for good and good for euill right for wrong and wrong for right trueth for falshood and falshood for trueth that our imaginations are euill and that continually that our consciences are either seared through securitie or affrighted with terrours and horrours through despaire and either accusing when they should excuse or excusing when they should accuse that our memories are slippery to retaine any good thing and retentiue like brasse or yron in keeping and preseruing sinfull and wicked impressions that our willes stand in open rebellion against God nilling what he willeth and willeth what he nilleth That our hearts are auerse to all goodnesse and cleaue fast to all worldly and sinnefull vanities that our affections are wholly corrupted and disordered and all the members of our bodies are the ready instruments of sinne There shall wee finde that by reason of this corruption we are notable to thinke a good thought nor so much as will that which is good that we are altogether vnprofitable seruants yea 1 Cor. 3. 5. Phill. 2. 12. Eph 2. 1. 3. rather the slaues of sinne and Sathan the children of wrath and not onely sicke but euen starke dead in our sinnes that we haue not onely in vs vtter barrennesse of all good but the seedes of all wickednesse lurking and lying hid which sproute foorth vpon all occasions when as they receiue any warmth and moysture from the temptations of Sathan and Ier. 13. 23. the world yea would of themselues daily come to growth and ripenesse if they were not continually nipped and restrained by the common grace of Gods spirit Finally that the blacke-moore may as easily change his blackenesse and the leopard his spots as we our sinnefull condition into a better estate yea that in stead of making any satisfaction by paying the olde score we are ready to encrease our debt by adding new sins vnto the olde and so plunge our selues into more fearefull condemnation And thus may we defeate this pollicy of the flesh and comming vnto a true sight of our owne naturall vildenesse we may abhorre our selues in sackcloath and ashes and renouncing our owne righteousnesse may hunger after the all-sufficient righteousnesse of Iob. 42. Christ and applying it vnto vs by a liuely faith may find it effectuall for our iustification and saluation § Sect 3. The second pollicie that the good things in vs are much better then in truth they are Secondly as the flesh perswadeth vs that we are nothing so ill as we are in respect of our sinnefull condition so that the good things which wee seeme to haue are farre better and of much greater excellency then in truth they are and as there it lookes vpon our faults and vices though the thick fogge of ignorance which maketh them to bee scarce visible and discernable so when it beholdeth any appearance of good in vs it putteth on the spectakles of pride and selfe-loue which make them seeme to be farre greater then they are in deede euery moal-hill a great mountaine and euery small starre as large as the Sunne it selfe Thus it magnifieth to a meere worldly man the goodnesse of his nature as though this alone without any further helpe would bring him to heauen and maketh him beleeue that his common guifts are speciall endowments that Gods restrayning grace in him is sanctifying and sauing grace and his moderated and blunted vices and corruptions to bee singular vertues and great perfections Thus it perswadeth the proude iustifiarie to rest in his inhaerent righteousnesse and legall obedience for his iustification and saluation And to this ende it bleareth his eyes so as he cannot see any wants and
by the diuell and their owne corruption with this conceipt that they are in Gods fauour and that they among other shall be saued How many are there that liue in ignorance and infidelitie and worship no other God but the idoll of riches pleasures and worldly glory that make no conscience of swearing forswearing blaspheming of prophaning Gods Sabbaoths vniust anger furious reuenge malice enuy cruelty oppression whoredome drunkennesse fraude and all manner of outragious wickednesse and yet are deceiued by their owne corrupt flesh perswading them that God will neuer call them to an account for any of these things but either not obserueth them or will soone forget them or if at all he doe remember them yet he will not at all lay these things to their charge if they professe themselues Christians and haue time euen at their last hower to cal for mercy § Sect 3. Outward priuiledges no sure testimonies that wee are in Gods loue Now the chiefe arguments which the flesh vseth to delude men with this false iudgement are two First because they are Christians by profession and not Turkes Iewes or Infidels and members of the true Church who haue their part in those royall priuiledges the Word Sacraments and Prayers in the assemblies But let such knowe that all these priuiledges will no more benefit them then they did the rebellious Iewes who hauing these perrogatiues long before them were vtterly reiected for their rebellion and disobedience that it will doe them no more good to pretend the name of Christ or his Church then it did them to cry out the Temple of the Lord the Temple of the Ierm 7. 4. 12. Lord or to boast of their circumcision sacrifices and legall ceremonies Let them remember that not the hearers of the lawe but the doers thereof are iustified and that these who are onely hearers and not doers of the word doe but deceiue themselues Let them call to minde that he who was priuiledged Iam. 1. 22. Mat. 22. 13. to come to the wedding feast of the Kings sonne but was found there without his wedding garment was haled from thence and cast into vtter darknesse where is weeping and gnashing of teeth that though the tares are suffered to growe with the good corne in the same field euen vntill haruest yet then they shall be pulled vp gathered into bundles and cast into the fire And that though the Mat. 13. 30. goates and sheepe be suffered here to graze together yet the time shall come when they shall be seuered and the goates being set on the left hand shall heare that dreadful sentence Depart from me yee accursed into hell fire prepared for the diuell Mat. 21. 41. and his Angels Let them knowe that by all these outward priuiledges the which they haue so much abused they shall haue their punishments hastened and encreased For iudgement must beginne at Gods owne house and he will plague 1 Pet. 4. 17. Ier. 25. 29. the citie where his name is called vpon If our King be so iust and vertuous that he will seuerely punish wickednes in the common wealth how much more in those who are in his owne familie If the iealous husband hateth filthinesse in strangers how much more in his owne spouse or children And if the husbandman will scarce suffer a brier or thistle growe in the fallowe field how much more will bee pull them vp when as they growe among his corne and in such grounds as he hath best tilled and most carefully manured if the Bridegrome can abide no loathsume annoyance in any corner of the house how much lesse will hee endure it in his bridall chamber Yea let strangers speede how they can the Lord will not suffer himself to be dishonoured by those who professe themselues to be his seruants but as they cause his name to be blaspheamed by their sinnes so he will cause it to be glorified in their punishments Let the weeds in the woods grow till they wither with age yet they shall bee pulled vp if they be found in the parden wherein God delighteth And if Sodom and Gomorrah shall not scape vnpunished then Corazin and Bethsayda shall fall into a much more fearefull condemnation who hearing Christs heauenly Sermons and seeing his miracles continued in their sins without repentance And the Apostle telleth vs that the Mat. 11. 21. earth which drinketh in the raine that commeth oft vpon it and Heb. 6. 7. 8. yet bringeth forth nothing but thornes and briars is aboue all other soyles reiected and is nigh vnto cursing whose ende is to be burned § Sect. 4. That worldly prosperitie is no sure signe of Gods loue or our happie condition The second argument which the flesh vseth to perswade carnall worldlings that they are in an happy condition and in the loue of God is because they abound in earthly prosperitie and with many temporall blessings which they esteeme as so many testimonies of Gods loue and signes of their owne saluation And surely it cannot be denied but that these things are good in their owne nature as being the gifts of our good God which he giueth as rewards of vertue and the temporary wages to those who serue him but yet they are not absolutely and simply good but in respect of their vse of an indifferent nature good to the good and euill to those who abuse them vnto euill And therefore as the children of God who haue a right vse of these temporall blessings when they vse them as instruments of their bounty and beneficence to the glory of God and the good of their fellowe seruants may esteeme them as pledges of Gods loue and earnest-pennies of their saluation so carnall worldlings who abuse them to pride forgetfulnes of God prophanenesse wantonnesse oppression crueltie and all maner of sinne haue iust cause to thinke that they are gifts giuen them in Gods wrath that they may be snare◠to entangle them to their deeper condemnation according to that of the Psalmist let their table become a snare before them Psal 69. 22. and that which should haue beene for their welfare let it become a trappe Againe the Scriptures teach vs that we cannot by these outward things iudge either of Gods loue or hatred towards Ecle 9. 1. 2. vs seeing all these things come alike to all and there is Iob. 21 6. 7. 8. Psal 73. 1. 2. c. one euent to the righteous and to the wicked or if there be any difference it is commonly in this that the wicked flowrish in all worldly iollitie when as the godly are afflicted with many miseries as it is notably obserued and at full described both by Iob Dauid and Ieremie Thus wee see Abell Ier. 12. 1. murthered and Caine waxing great and building cities Pharaoh and the Egiptians raigning as Lords and tyrants and the poore Israelites making bricke beaten and misused Nebuchadneser like a great monarch ruling ouer nations and the
people of God subdued and led into miserable captiuitie And the experience of our own times teacheth vs that we cannot conclude that we are in Gods fauour and in the state of saluation because we thriue in the world and haue good successe in all our endeauours seeing by this reason we might inferre that the great Magor the Turke Persian and many other Infidels and Pagans were better beloued of God then Christian Princes and among Christians many prophane and carnall men then the sincere louers of Gods trueth because they more abound in these worldly blessings But of this point I shall neede to say little here seeing I haue written so much of this argument in my second part of this Christian War-fare § Sect. 5. That a ciuill life is not sure signe that we are in the state of grace and saluation And thus the flesh abuseth those who are professed worldlings Neither doth it deale lesse deceiptfully with those that make some shew of religion the which are of two sorts ciuill iusticiaries and temporarie hypocrites Concerning the former it perswadeth them that they are in good estate because they liue ciuilly and vnblameably among their neighbours in respect of notorious crimes which are punishable by the lawes of men and maketh them to blesse themselues because they are no murtherers adulterers drunkards theeues periured persons and couenant breakers but contrariwise deale honestly with all men keepe their word pay euery one their due and sometimes also giue an almes to those that are in want and misery And because in respect of their dutie towards God they are of that religion which the Prince is of and the Law requireth and are no recusants but come to the Church with the rest of their neighbours and there heare diuine seruice and the word preached and receiue the Sacrament as oft as the law inioyneth Though in the meane time they are vtterly ignorant of the true God his persons nature and attributes of Iesus Christ and his natures and offices and the great worke of redemption and in a word of all the principles of true religion And though they make no conscience of performing any duties of the first table as of Prayer hearing the Word receiuing the Sacrament sanctifying the Sabbath in spirit and in truth as God requireth but onely formally for custome and fashion sake yet their corrupt flesh maketh them beleeue that God will accept of their good meaning and superstitious deuotion and will be well satisfied with their bodily exercise and lip-labour though their hearts be farre from him yea though in the very time of his seruice they set vp idols in their hearts and haue all their cogitations wholly taken vp with their pleasures profits and other vanities of the world But that we may not be ouertaken with this deceit let vs know and remember that God will not accept of vs vnlesse with Dauid we haue respect vnto all his commandements and make Psal 119. 6. conscience of performing as well yea principally the duties of the first table as of the second that the feare of God and his true religion is the head and first beginning of sauing wisedome and that it is but a counterfet and carnall Psal 111. 10. righteousnesse such as was in the heathens which doth not spring from the roote of piety that wee cannot haue a liuely faith without sauing knowledge nor doe any good workes without faith that without faith wee cannot please Heb. 11. 4. Rom. 14. 23. God and whatsoeuer we doe without it is sinne That if our iustice arise not from godlinesse it is but meerely morall ciuilitie and if our loue of our brethren spring not from the cleere fountaine of Gods loue then it streameth from the filthy puddle of selfe-loue Let vs know that God will bee worshipped not after the commandements of men but after his owne reuealed will and that whosoeuer serue GOD principally because the princes law requireth it and not because God commandeth it hee worshippeth his King aboue his God That bodily exercise profiteth 1 Tim. 4. 8. nothing and that the Lord wil be worshipped in spirit and Ioh. 4. 24. truth that God regardeth not formall seruice which riseth rather from custome then conscience and that the religion of the soule is the soule of religion without which it is but a dead carkase That God can indure no riuals in his seruice nor no halting betweene Iehouah and Baal God and the world he cannot abide a double or diuided heart but he will either haue all or leaue all to the Diuell and the world and finally that our good meaning will be no currant payment in the day of accompt seeing it hath not Gods image and stampe vpon it but is coined in the forge of our owne braine and hath on it the print of our owne inuentions which the Lord esteemeth no better then high treason against his royall crowne and dignitie § Sect. 6. That a bare profession of the true religion is not sufficient for saluation And thus the flesh deceiueth ciuill iusticiaries the like deceit it vseth towards hypocrites with whom it dealeth diuersly according to their diuers kindes For either they are grosse hypocrites who though they make a great shew of religion yet their liues are so euill and scandalous that their hypocrisie is detected and manifest not onely vnto others but also to their owne hearts and consciences or more cunning and subtle who by their outward profession and seeming conformitie to the law deceiue not onely other men but themselues also Concerning the former the flesh deceiueth them with a vaine conceipt that the bare profession of the true religion is sufficient for their saluation without all practise and obedience that it is inough to say that they haue faith though they bee vtterly barren of all good Workes to cry Lord Lord though they neglect the will of our heauenly Father that they be hearers of the word though they be not doers of it and that they professe that they know God though in their workes they deny him being abominable disobedient and to euery good worke reprobate But this is so contrary to the whole course T◠1. 16. of the Scriptures that who so is but a little conuersant in them may plainely see yea palpably feele this deceipt neither is it possible that any should be deluded with it but those whom the god of this world hath blinded and for want of loue to the truth are giuen vp of God to bee seduced 2 Thes 2. 11. with strong delusions and to beleeue lies For there we shall Rom. 2. 13. plainely see that these conceits are crossed and contradicted in direct and expresse tearmes namely that not the hearers but the doers of the word are iustified that if we heare Iam. 1. 22. Ioh. 13. 17. Luke 11. 28. Mat 7. 21. Iam. 2. 14. 17. 26 and doe not we doe but deceiue our selues that they onely
onely vpon the proppe of worldly prosperitie which being pulled away sinketh and fayleth and whilest this faire greene blade which springeth out of the stonie ground is moystened with the dewe of temporall benefits it sprouteth vp and flowrisheth but no sooner doeth the sunne of affliction and persecution arise but presently it withereth and fadeth Lastly true faith is alwayes a liuing and fruitfull faith and is continually exercised in good workes and Christian duties and in loue and obedience towards God but the faith of hypocrites is dead barren and fruitelesse or if it beare any fruits at all yet haue they no respect to God but are done out of pride or selfe-loue for feare of punishments or hope of rewards But more of this afterwards §. Sect. 4. The difference betweene true and false repentance Thus also the hypocrite hath some kinde of repentance the which the flesh commendeth vnto him as greeing well enough with it selfe and that to this ende that he may content himselfe with it and neuer labour after sound repentance Which deceipt that we may preuent we are to learne and obserue the many differences betweene this counterfaite and false repentance and that which is sound and sincere For true repentance springeth from a liuely faith assuring vs of Gods loue which causeth vs to bewaile our Zach. 12. 10 Luk. 15. 18. sinnes because by them wee haue displeased our gratious God who so loueth vs and whom we so loue but the sorrow of hypocrites riseth from infidelitie and selfe-loue which maketh vs mourne because by our sinnes wee haue made our selues obnoxious to punishments Godly sorrow ariseth from a true hatred of sinne which being odious vnto vs as an vgly serpent or grieuous as an heauy burthen doth cause vs to sorrow and mourne because we cannot be ridde of it nor shake it off but worldly sorrowe from our loue of sinne because wee are loath to leaue it and yet must needes for feare of further punishment Godly sorrowe driueth the sinner to God with Dauid and maketh him to humble himselfe acknowledge his sinne and aske pardon But the sorrowe of hypocrites driueth men from God maketh them to deny their sinne or to excuse and and minse it Godly sorrowe worketh a change and alteration to amendment of life but the hypocrite though he hangeth downe his head like a bulrush for a day and blubbreth his cheekes with teares yet either hee leaueth not his sinne at all or onely as he leaueth and putteth of his clothes with a purpose to resume and put them on the next day Godly sorrowe doeth chiefely respect the sinne whereby the Christian hath offended God but the sorrow of hypocrites looketh chiefely to the punishment whereby they haue displeased themselues Finally the sorrowe of the faithfull is constant and continual from the first day of conuersion to the ende of their liues but the sorrow of hypocrites is but by flashes and spurts and commonly ceaseth when they are freed from their smart and paine § Sct. 5. The differences betweene the obedience of the faithfull and of hypocrites The like differences also wee may obserue in the other part of repentance which is amendment of life and newe obedience For the obedience of the faithfull springeth from their faith and loue of God but the obedience of hypocrites from selfe-loue and carnall respects the faithfull propound vnto all their good workes the glory of God as their chiefe ende but the hypocrite propoundeth to himselfe chiefely his own good and that in worldly and carnall repects The true beleeuer performeth totall obedience in respect of the subiect with all the powers and parts of his soule and body but the hypocrite contenteth himselfe with bodily exercise which is without the power of godlinesse and doeth not worship God in spirit and trueth nor with a willing and chearefull heart but contradicting the Rom. 7. Apostles speech he may say the euill which I loue that doe I not but the good which I hate that doe I. So also the faithfull Christian performeth totall obedience in respect of Psal 119. 6. the obiect and hauing regard vnto all Gods Commandements he fleeth from all sinne and embraceth all holy duties yea aboue all sinnes hateth those most which cleaue fastest vnto him and laboureth most to bring his heart to the loue of those duties to which naturally he is most backward But the hypocrite seeming to make conscience of one table neglecteth the other or if hee forsaketh many sinnes and doeth many duties yet he hath some darling sinnes which he holdeth as sweete vnder his tongue which hee will by no Iob. 20. 12. meanes part with and some duties there are so contrary to his corrupt nature that there is no arguments that can bee vsed which can moue him to practise them Finally the obedience of the faithfull is constant and permanent and the longer it continueth the more it groweth and encreaseth but the obedience of hypocrites is vnconstant and by fits onely and flashes and commonly like a naughtie iade hee is most free and forward in the beginning of the iourney but quite tyred before he come neere vnto the end § Sect 6. The fleshes deceipt in mouing vs to leaue of from doing good duties that wee may auoide hypocrisy And thus we may defeate the policies of the flesh wherby it draweth vs to hypocrisie wherewith if it cannot preuaile with vs it will labour to draw vs into the contrary extreame and because hypocrisie is odious vnto vs it will moue vs more to disguise and bide our profession of religion to refraine from all good speeches which might glorifie God and edifie our brethren to conforme our selues to their fashions which beare vs company in outward shew though in heart we be farre vnlike them and to neglect all good actions and holy duties as meditation fasting prayer giuing of almes or to doe them in great secrecie and â—s it were by stealth for feare lest men taking notice of them should thinke vs too glorious in our outward shew and condemne vs of hypocrisie The which conceipt so ouerswayeth with diuers who are otherwise good Christians that they are ashamed and ready to bâ—ush when they are taken at vnawares in doing religious duties as though they were guiltie of some great fault And so much the rather because the most godly Christians hauing the reliques of hypocrisie as of all other sinnes remaining in them are guilty to themselues of this corruption as finding it often to preuaile with them and therefore labour with so much the more diligence to auoide all semblance and appearance of it With which deceipt that we may not be ouertaken let vs consider that we ought not so to auoide the shew of hypocrisie as that wee doe in truth shun Christian apologie and profession whereby God is to bee glorified and our neighbours edified that we fall into the sinne of hypocrisie indeede whilest we thus labour to flie the
and famished will with violence breake all bonds and with outragious cruelty vtterly destroy vs. And thus it perswadeth vs that if we will let the world haue quiet possession of some little corner of our hearts God shall for his share haue all the rest that if we will vse small oathes as ornaments to our speech it wil neuer moue vs to dishonour God by outragious blasphemies that if we will at least in some companies either to please them or aduantage our selues dissemble our religion and be seemingly conformable to their example we may still be as zealous in our hearts as euer we were and neuer be in danger of relapsing to worldlines and prophanenes That if we will not be ouerstrict in sanctifying Gods Sabbaths we shall be the more constant in ordinary duties that if we will vse wanton dalyance and giue our tongues liberty to vtter obscene and ribald speeches our flesh will rest contented and neuer moue vs to commit filthinesse in act that if we will vse deceipt vsury and oppression for a time till we haue gotten some competency of estate we shall leaue these vnlawfull courses when as we are not pressed vnto them by any necessity Whereby it grossely abuseth vs and from one degree of sinne draweth vs vnto another vsing lesser sinnes as strong cords to draw on greater as the small point of the piercer which maketh way for all the rest and the Diuels pioners to smooth the passage that he may easily bring against vs the greatest ordinance For who seeth not by daily experience that those who make the world shaâ—ers with God doe in the end giue it possession of the whole that those who sweare vainely in their ordinary communication within a while make no conscience of forswearing and blasphemie that dissimulation in religion bringeth to abnegation and apostacy That neglect of holy duties ends commonly in open prophanation that filthy words draw many on to filthy actions and that when once men haue giuen way to vnlawfull courses for the getting of some small competency they will much more continue in them for the obtaining of aboundance Neither in truth is any other thing reasonably to be expected For doe we thinke that we can driue away beggars from our doores by vsing euery day to cast them scraps or that they will be weary of crauing till they see vs to be weary of giuing Can we quench the fire of our concupiscence by casting oyle vpon it Or satisfie our dropsie desires by giuing them a little drinke Is it a safe way to let little theeues which are of the same company lodge in our houses to keepe out great one and preserue our goods Is it the best meanes to set fire on the Kitchin that the rest of the house may be preserued from burning And will it not rather creepe from thence to the Hall Parlour and the rest of the building Finally is it held good policy to giue our enemy leaue to make some small breaches in our wals whereby he may enter and surprize vs to suffer him to haue some competent allowance and quiet possession in some corners of our Cities and not rather to keepe him aloofe and vtterly to starue and famish him so as he may haue no strength to assault and indanger vs Againe let vs know that there being no other argument to restraine vs from sinne but Gods commandement when we haue broken our bounds by giuing way to lesser sinnes we are ready to grow loose and dissolute for he that in one thing neglecteth Gods commandement hath as great reason to neglect it in another That wee quench the Spirit by these voluntary sinnes and by polluting his lodging doe make him weary of it and if we doe not cleanse it by vnfained repentance vtterly abandon it and so leaue the full possession to Sathan and our owne lusts Let vs consider that we cannot satisfie our liquorous lusts by giuing them a taste of sinne which is so sweet to their pallet but shall hereby make them much more greedy and eager and that we may better stand firmely on the hill top then when we haue begun running to stay our selues till vvee come to the bottome Finally let vs remember that no man who hath had any shew of goodnes doth at once become curragiously wicked but by degrees one sin drawing him on to another and the lesser to the greater till at last many particular acts bring men to a custome and often vse grow to an habite § Sect. 4. The fourth policie is to perswade vs that wee are in no daunger of falling into some sins Fourthly the flesh oftentimes deceiues vs by bringing vs into carelesse securitie whilest it maketh vs beleeue that there is no daunger of falling into some sinnes for when it cannot perswade vs that sinne is no sinne or if any at all yet so small and veniall that we may liue in them without perill to our soules or hazard of our saluation then it is ready to suggest that there is no cause why wee should feare falling into many sinnes because they are so haynous and monstrous and we not onely in our natures are so auerse vnto them but also haue receiued such a measure of grace and strength that no allurements can drawe vs to them Thus when the Prophet told Hazaell what horrible outrages hee should commit he was so blinded with this deceipt of the flesh that he would not beleeue it but cryed out vnto him what is thy seruant a dogge that I should doe such things And when our Sauiour told Peter that he should 2 King 8. 13. deny and abiure him consulting onely with his flesh hee was ready to presume vpon his owne strength and rather doubted of his Maisters trueth then of his owne courage and fidelitie Now by this decipt we are made wretchlesse and secure and keepe no watch ouer our selues because we feare no assault of such enemies whereby it commeth to passe that we are supprised at vnawares and carried captiue of sinne because we neuer expected and therefore neuer armed our selues against such mightie enemies as we may see in the example of Dauid who hauing long made conscience of small infirmities and seriously repented euen for his secret slips and least sinnes neuer feared falling into adultery and murther and so was the more easily ouercome because he neglected his watch and suspected no daunger And thus Lot hauing beene preserued pure from the filthinesse of Sodome was ouertaken by incest when hauing no other company with him but his owne daughters he grew secure and feared nothing for the defeating of which pollicy let vs consider that whilest wee liue in this world we are but in part regenerate and that in our flesh as there dwelleth no good thing so contrariwise there lye secretly lurking the seedes of all sinnes which are ready continually to sproute and shoote forth when they are watred and warmed with Sathans temptations if they be not nipped and restrained
to watch ouer vs and by his spirit to waken our consciences that they may admonish vs of the euill which we are ready to fall into and so preuent the committing of it or accuse vs being fallen that we may arise againe by repentance and afterwards be made more carefull of our wayes § Sect. 7. The seuenth pollicie is to draw vs from things indifferent to sin A seuenth pollicy of the flesh is to drawe vs from that which indifferent and in it owne nature lawfull vnto that which is vnlawfull and sinnefull for whereas things indifferent are not simply good but onely in their right and moderate vse the flesh allureth vs to abuse them through immoderation and excesse whereby they become sinnefull and euill Thus because the creatures are good in their owne nature and the blessing of God vnto vs if they be sanctified by the word prayer and be vsed soberly for the better fitting and enabling vs to Gods seruice and for the performance of all religious and Christian duties the flesh allureth vs to loue them excessiuely more then the creator himselfe and then all sauing graces and heauenly happines and so chiefly to value affect and seeke them and to place all our happinesse in the fruition of them Thus because riches honours and pleasures are in their owne nature good it perswadeth vs to loue them excessiuely to set our hearts vpon them and seeke them more diligently then the kingdome of God and his righteousnesse and so through our abuse to make them become vnto vs shamefull Idols with which we commit sperituall whoredome Thus because recreations are lawfull if we vse them lawfully seasonably and with moderation that so we may be the better enabled for the duties of Gods seruice it allureth vs to abuse them through excesse and to spend all or the chiefe part of our time in them whereby of recreations they become occupations which take vs wholly vp and shoulder and thrust out all Christian duties of our callings with all religious duties of Gods seruice or to vse them vnseasonably on the Lords day which should be consecrated as holy vnto him and be wholly spent in diuine duties and religious exercises So because meates and drinkes are lawfull and of an indifferent nature the flesh draweth vs to abuse them by intemperance and excesse surfetting and drunkennesse and so to become grosse epicures who make their belly their God Because apparrell is necessary to keepe vs warme and hide our nakednesse the flesh perswadeth vpon this ground to excessiue brauery and strange attyers because sleepe is warrantable in the moderate vse of it it allureth vs to immoderate sloth and sluggishnesse which consumeth our precious time and so dulleth the spirits that we are made vnfit for any good duties And finally because honest mirth is commendable it prouoketh vs securely to embrace carnall delights and passing all bonds of sobriety to turne our mirth into madnesse to the dishonor of God the discredite of our profession and the wounding of our owne consciences And thus the flesh spurreth vs on in the vse of these things indifferent and neuer suffereth vs to rest vntill we haue wholly passed the bonds which God hath set vs and haue turned our Christian and lawfull libertie into vnchristian and lawlesse licentiousnesse The which deceipt is so much the more daungerous because it inticeth vs to the embracing of those things vnto which we are naturally carried and hurried with our carnall desires and sinfull appetites as also because the things wherein we offend are in our owne nature lawfull and the good blessings of God which maketh vs securely to vse them neuer suspecting any daunger Now if we would not be ouertaken with this pollicy we must keepe a vigilant watch ouer our selues in the vse of things indifferent that our libertie doe not turne to libertinisme Let vs consider not onely what is lawfull but also what is expedient in respect time place persons and other circumstances which not being obserued things lawful in themselues become vnlawful vnto vs through our abuse that they who will alwaies doe the vttermost that they may wil often doe that which they should not and they who will presumptuously walke vpon the brinke of the riuer will sometimes slip in and be in daunger to be drowned that these things which are not absolutely good but of an indifferent nature are vnto vs according as we vse them good to those which vse them well and euill to those who abuse them vnto sinne that we are naturally exceeding inclinable to this abuse if we be not very watchfull and wary and finally that those things which are not simply good but as they are confined within their bonds and measure their cautions and conditions become euill and vnlawfull when these limits are exceeded and these cautions not obserued § Sect 8. The eighth pollicie is to perswade vs to sinne by the examples of the saintes Finally the flesh perswadeth vs to sinne by proposing vnto vs the example of the Saints and that either inticing vs to embrace sinne generally because all of them generally haue sinned or else alluring vs vnto particular sinnes by propounding vnto vs particular examples and as it were speciall patrons for euery kinde of wickednesse As for example Noah and Lot for drunkennesse Dauid for whoredome and murther Ieremy and Ionah for murmuring and impatiency Peter for denying of Christ and dissembling of our profession For the defeating of which deceipt let vs consider that the vertues of these men and not their vices are propounded vnto vs for imitation yea that their sinnes are â—et before vs that seeing their falles wee should be more watchfull and warie or being fallen wee should not despaire but be encouraged to rise with them by vnfained repentance Finally let vs knowe that without this repentance we can haue no comfort by their example and that if we doe soundly repent with them it wil cause in vs many a deepe sigh and doeful groane and so weâ— all finde much more bitternesse in our sorrowe then wee haue done sweetenesse in our sinne and that wher as the delight was vaine and momentarie the griefe will be great and permanent And therefore looke not vpon Dauid sporting himselfe in his vnlawfull lustes but Psal 38. 6. 6. 6. behold him afterwards when he is bowed and goeth crooked vnder the waight of his sinne complaining as a man affrighted with the terrors of conscience and reiected of God making teares his foode and watering his couch with them Looke not vpon Peter sauing himselfe by forswearing his maister but behold him afterwards weeping bitterly Finally looke not vpon the Church delighting her selfe with her louers and with that spirituall whoredome committed with them but listen vnto her pitifull lamentations when being led into captiuity she is grieuously afflicted for her sinnes CHAP. XV. Of the pollicies which the flesh vseth to hinder our repentance § Sect 1. The first policie is
time haue beene inured to stealing And therefore let vs not continue in sin because we haue sinned thinking that we can be excused by pleading custome but because we haue long and often committed these sinnes let vs be so much more earnest in the exercise of repentance For as the Apostle telleth vs Christ hath 1 Pet. 4. 2. 3. suffered in the flesh that we should no longer liue the rest of our time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice vs to haue wrought the will of the Gentiles when we walked in lasoiuiousnesse lusts excesse Rom. 6. 19. of wine reuellings banquettings and abominable idolatries So the Apostle Paul exhorteth vs that as we haue yeelded our members seruants to vncleannesse and to iniquitie vnto iniquitie so now we should yeeld our members seruants to righteousnesse vnto holinesse § Sect. 4. The third deceipt is to pretend pouertie Thirdly the flesh deceiueth vs by pretending the pouerty and necessity of our estate as a sufficient cause and reasonable excuse why we should continue in our sinnes and maketh vs beleeue that though we neglect all meanes of knowledge faith and all sauing grace and all duties of Gods seruice we may be dispensed with because our whole time is little inough to be imployed for the obtaining of worldly necessaries yea that we may vse wicked and vnlawfull meanes for the supplying of our wants as all manner of fraude and deceiptfull dealing in our trades and occupations which is no better then theft it selfe in the sight of God But let vs know that though we be neuer so poore this is no excuse why we should neglect any religious dutie or commit any sinne For one thing is necessarie and happy are we if with Mary we quite our selues of worldly incumbrances and choose the better part That if we be poore in earthly things we haue greater cause to labour after sauing graces and heauenly treasures which alone without the other are all-sufficient to make vs rich That when we haue carked and cared toyled and moyled to prouide earthly things yet all is in vaine except Gods Psal 127. 1. blessing be vpon our labours and we cannot expect it either by neglecting holy duties which he hath commanded or by committing such sinnes as he hath forbidden and Mat. 6. 33. condemned That we haue Gods gracious promise of earthly necessaries if we first and chiefely seeke his kingdome and righteousnes That pouerty if we vse it well is no hinderance to grace in this life nor glory in the life to come as we see in the example of the Disciples yea Christ himselfe who being most poore in worldly things were Psal 34. 10. most rich in spirituall and heauenly treasures Finally let vs know that if we serue and seeke the Lord he will take care for vs and not suffer vs to want any thing which is good and that they of all others are best prouided for who haue his prouidence to watch ouer them Or though we should be pinched in respect of earthly things yet it is much better with Lazarus to goe poore to heauen then with Diues hauing abundance to be cast into hell §. Sect. 5. The fourth policie is to pretend a necessitie of liuing in our sins by reason of our calling A like conceipt vnto this is when as the flesh perswadeth vs that we may neglect good duties or commit and liue in diuers sinnes because we liue in such callings as doe force vs to take these courses without which we could not maintaine our charge Thus it perswadeth shopkeepers that they should not be able to liue in their trades if they should not vse lying and deceipt and other tradesmen as Cookes Taylors Shoomakers Vintners Butchers Carriers and such like that they may be dispensed with though they neglect the seruice of God and labour in the workes of their callings on the Lords Sabbaths because otherwise they should loose their custome together with those gaines by which they are inabled to maintaine themselues and theirs Yea and thus it perswadeth others to liue in vnlawfull callings because they haue no other meanes as Players and Playmakers ganâ—esters and those who keepe gaming houses and such like But let the former know that no particular calling should withdraw vs from performing the duties which belong to the generall calling of a Christian that they shall in the end finde those gaines the greatest losses when to keepe a market for our body and staâ—â— we neglect the spirituall market of our soules the meanes whereby we might attaine vnto the riches of sauing graces and heauenly happinesse That those who seek to compasse riches by vnlawfull meanes they either faile of their end and so labour in vaine or together with them get a curse which will make them moulder and consume away or if they continue will bring to the possessors but small comfort when they must leaue their riches behinde them and carry their sinne with them before their iudge Let them know that no man in any lawfull calling is brought into such streights but that if there be prudence prouidence and wise forecast ioyned with it he may finde some time and opportunity for the seruice of God and the feeding of his soule and though he doe not vse the meanes of thriuing in his calling as others doe who so earnestly follow their worldly businesse that they neglect all holy duties yet may they expect from God vpon their weaker indeauours a greater blessing which may make their state become Dan. 1. 15 as fat and in as good liking as those children were in their bodies who fed onely vpon pulse water or though God seeth it good to scant them in worldly things yet they shall enioy the little they haue with aboundant comfort seeing they are vnto them little pledges of Gods great loue and in the meane time haue their bodily wants exceedingly recompenced with the peace of a good conscience the ioy in the holy Ghost and the spirituall riches of all sauing graces As for those whose callings are vnlawfull their best course were to exchange them for those that are lawfull seeing they haue no better excuse of their liuing in them because they haue no other meanes to maintaine themselues then Harlots Theeues and Pick-purses who are alike ready to alleadge that therefore they vse these courses because they haue no other meanes whereby they may liue For better it were for them not to liue at all then to liue in sinne to the dishonour of God and hurt of their brethren better it were that their bodies should pine and famish in this world then that their bodies and soules should eternally be tormented in the fire of hell §. Sect. 6. The fift policie of the flesh perswading vs to continue in our sins in regard of the corruption of the times Fiftly the flesh deceiueth vs whilest it
seeing the fault is in themselues who despise it neither is the infinitenesse thereof at all limited or shadowed because it is not extended to those who reiect it no more then the mercy of the Prince is ecclypsed who sendeth his pardon to a malefactour with this condition that he shall haue the benefite of it if he will receiue and pleade it and for the time present be sorry for his fault and for the time to come endeauour to amend and yet afterwards hangeth the offender when he refuseth to receiue it and withall professeth his resolution to continue in his wicked courses Besides the infinitnesse of Gods mercy is not onely manifested by the number which he forgiueth but also by the quality and greatnesse of the debt which he pardoneth and remitteth In which regard the infinite grace and goodnesse of God would clearely shine in the saluation of one sinner though there were no more then he because he forgiueth the infinite guilt and punishment of his sinne whereby he hath offended his infinite maiestie §. Sect. 8. The seuenth pollicie of the flesh in perswading vs to deferre our repentance Lastly if the flesh cannot drawe vs to a resolution of liuing in our sinnes without repentance then it allureth vs to deferre it from time to time because it will neuer be too late to performe this duty though it were delayed to the last houre of our liues which deceipt that we may defeate let vs know that this is a like abuse of Gods infinite mercy and goodnesse when as by our presumption we make it serue as a reason to continue vs in our sins which should be the chiefest motiue to hasten our repentance Secondly let vs consider that we haue no assurance of our liues for the space of one houre nor that we shall haue power to repent if we despise Gods present grace though our liues should be prolonged for many yeeres Thirdly that without repentance there can be no saluation which being the chiefe thing deserueth our first and best endeauours and what folly is it to seeke first for vaine and momentary trifles and to defer this greatest and most important businesse to our last and vncertaine times seeing if we be preuented by death there is no hope but that we shall goe vnto hell Fourthly let vs knowe that the longer we deferre our repentance the more hard and difficult shall we finde it to be done for if we cannot shake off our sins when like strangers they are first entertained much lesse shall wee bee able to doe it when they are of familiar acquaintance yea by long custome become habituall and as it were turned into a second nature Finally let vs remember that this late repentance is commonly false and counterfaite not springing out of faith and the loue of God but out of selfe-loue and feare of approaching iudgements The which lamentable experience maketh too manifest seeing few among many hundreds performe that which they promised when the hand of God correcting them is pulled backe but after their recouery out of those sickenesses which they thought mortall returne to their former courses yea become more worldly and wicked then euer they were before But of this argument I haue largely intreated in the first part of this Christian warfare and therefore will content my selfe heere to haue so briefely touched it CHAP. XVI Of the pollicies of the flesh which it vseth to hinder vs from performing holy duties and vertuous actions § Sect 1. Of the first policie of the flesh in blinding our mindes and corrupting our iudgments that we may not discerne betweene good and euill WE haue heard of some notable deceipts which the flesh vseth to drawe vs vnto sinne and being fallen to make vs lye in it without repentance now let vs consider of some chiefe pollicies which it vseth about holy duties and vertuous actions And these are of three sorts the first it vseth to hinder vs from embracing and practising them The second to disturbe and inturrupt vs in them the third to alinate our hearts and withdrawe vs from them For the first it vseth many deceipts to keepe vs from embracing vertue and bringing forth the fruits of new obedience As first of all when wee haue some inclination to embrace vertue and to practise Christian duties in the generall it cunningly indeauoureth to dazle the eyes of our minde and to corrupt our iudgements that wee may mistake vertue for vice and good for euill To which ende it either moueth vs to iudge of them according to common error and the false opinion of worldly men who by selfe-loue are easily brought to condemne that as naught which is most contrary to their carnall appetite or else it disguiseth vertues beautie with the foule and vgly vizard of vice and sinne or so besprinkleth and besmeareth them with the blacke colours of false imputations that wee are ready to abhorre and reiect them at the first view without any further triall or examination Thus it brandeth a Christian conuersatiō with the name of a malancholick or monkish life deuotion with the name of superstition and a conscionable care to approue our hearts and all our wayes vnto God it tearmeth nice scrupulositie and needlesse yea peeuish precisenesse Thus a religious care to sanctifie the Sabbath it calleth Iudaisme zeale fury and madnesse or at best rashnesse and indiscretion humilitie it tearmeth basenesse magnanimitie pride bounty lauishnesse frugalitie niggardlinesse meekenesse cowardize and Christian courage and fortitude it intitleth with the name of desperate and audatious boldnesse Now the meanes to preserue vs from being ouertaken with this deceipt is to pull of these deformed vizards and to behold vertue and all Christian duties in their owne natiue beauty by the neuer deceiuing light of Gods word And not to listen to the false opinion of the world and the flesh which make light darknesse and sweet sower but to examine by the Scriptures what God approueth and what he disliketh and condemneth To which purpose wee must daily exercise our selues in the study and meditation of Gods word which will so enlighten rectifie and informe our iudgements that we shall neuer be deceiued by those foggy and false mistes which the diuell the world or our owne corrupt flesh doe cast before them § Sect 2. The second policy in alledginge difficulties that are in christian duties A second deceipt which the flesh vseth to discourage vs from seeking after vertue and endeauouring to practise Christian duties is to perswade vs that the house of vertue is scituated on so high an hill that wee shall be out of breath and quite tyred before we can clime vnto it and that there is so much difficultie and so many discouragements in a Christian life that it would be but in vaine to enter into it it being impossible that we should goe forward and that better it were not to giue the onset then in the first skirmish to bee foyled and forced to make
of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
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
it For as it is regenerate it is so inlightned and rectified by the spirit of grace that like a true witnesse it giueth an infallible testimony betweene God vs excusing vs when we doe wel that we may proceede in well doing and accusing vs when wee haue done euill that wee may forsake it and recouer our selues by vnfained repentance yea before the doing of either of them both it giueth testimony and approbation vnto that which is good that we may embrace and practise it and also discouereth that which is wicked and sinnefull that wee may shunne and auoide it Neither doeth it onely play the part of a witnesse but also of a iudge and according to this true euidence it either iustifieth vs or pronounceth the sentence of condemnation against vs. From the former where of arise peace comfort and spirituall ioy in the holy Ghost whereby we are encouraged to proceede in all holy duties and from the other either feare whereby wee are restrained from falling into sinne or sorrowe and repentance not to bee repented of causing saluation after 1 Cor. ◠1◠that we are fallen But contrariwise as the conscience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiousnesse and therefore is continually ready to play the part of a false witnesse either dawbing and colouring ouer our sinne with deceiptfull colours that wee may ignorantly fall into it or excusing it being committed as though it were veniall or none at all that wee may continue in it without repentance or on the other side it is ready to accuse vs when wee doe well and in the seruice of God or the vse of our Christian libertie about things indifferent to raise in our minds superstitious feares and causelesse doubts that so we being affrighted may bee hindered from Christian duties or discouraged after wee haue done them And so answerably it playeth the false Iudge condemning where God and a good conscience iustifie iustifying where they condemne The which false sentence is the cause of carnall securitie when we continue in sinne and of causelesse terrours and needelesse feares when we are carefull to performe our duty The which if at any time it bee reuersed by a good conscience inlightened by Gods word and holy spirit and the vglinesse and haynousnesse of sinne be discouered and layed open then the carnall and corrupt part of conscience which before seemed feared and senselesse being pricked and awakened filleth the minde with loude cryes and grieuous accusations with terrible horrours and hideous feares and now as eagerly moueth to despaire as it did before to securitie and presumption telling vs that our sinnes are vnpardonable and that it is too late to turne from them by repentance But then againe the good conscience putteth it to silence and allayeth and quieteth the fury of it by witnessing vnto vs that our hearts are vpright with God notwithstanding that we haue been ouer taken and haue fallen through frailty and infirmity or at least by bathing it selfe from the filth of sinne in the precious blood of Iesus Christ which is sufficient to purge vs from the pollution euen of those sinnes which are wilfull and presumptuous with which washing of blood applyed by the hand of a liuely faith it causeth vs to ioyne that washing of water in the teares of vnfained repentance and amendment of life CHAP. VI. Of the maner of the conflict betweene the flesh and spirit in the will heart and affections § Sect. 1. Of the conflict betweene the carnall and renued will ANd thus haue wee shewed the conflict betweene the flesh and the spirit in the minde and vnderstanding with those faculties which belong vnto it Come wee now to that fight which is betweene them in the will the which is much more sharpe and sensible for it likewise being partly regenerate and partly vnregenerate there is a continuall combate betweene these contrary factions whilest the regenerate part willeth and enforceth that which is good and nilleth and reiecteth that which is euill and contrariwise the part vnregenerate willeth and chooseth that which is euill and nilleth and refuseth that which is good As for example the spirituall part being guided by the vnderstanding inlightened with sauing knowledge chooseth embraceth God as the chife goodnesse his kingdome and righteousnesse as the chiefe happinesse and refuseth and contemneth the world and earthly vanities the seruice of Sathan and the momentany pleasures of sinne which in the ende bring death and destruction though they for the present be bitter to the flesh and much more imbittered by afflictions and these be sweete and delightfull to the carnall appetite But contrariwise that part of the will which remaineth vnregenerate being directed by that wisedome of the which is worldly sensuall and diuellish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heauenly happinesse which it knoweth not as being out of sight and beyond the apprehension of sense vncertaine and not to bee compassed without great difficultie and contrariwise chooseth and embraceth this present world with the vaine honours vncertaine riches and sinnefull pleasures of it because they are subiect to the senses and may bee had in present possession In which conflict they mutually encounter one another and as they get their aduantages sometimes the one and sometimes the other preuaile and cause the aduerse part to giue ground And this conflict with the issue of it the Apostle felft in himselfe Rom. 7. 15. Rom. 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that doe I. And againe Cui rei ego suspicabam ligatus non ferro alieno sed meaferre a voluntate c. Aug. confes lib. 8. cap. 5. To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the euill which I would not that I doe So Austine confesseth that whilest he desired his sound conuersion be found himselfe bound not with other mens chaines but by his owne yron and obdurate will The enemy saith he did hold my will and thereof made a strong chaine to binde mee for out of peruerse will sprung vnlawfull lust and whilest I obeyed lust it became a custome and whilest custome was not infringed it became necessitie with which linkes infolded one in another a chaine as I saide was made and held mee bound in a miserable seruitude And my will renewed which begunne to moue mee to worshippe and enioy thee freely my God and onely sure ioy was not yet fit to ouercome the other confirmed by age And so my two willes one olde the other new that carnall and this spirituall did fight betweene themselues renting my soule in sunder by this their discords And so I vnderstood in mine owne experience that which I had reade how that the flesh lusteth against the spirit and the spirit
blocks in his way and often trippeth at his heeles to make him stumble fal though it cannot quench and extinguish his desire to serue and please God yet it much abateth the heate and feruour of his zeale and though it cannot quite crush and sincke him yet it will so shrewdly bowe and buckle him together that hee is ready to complaine with Dauid that he is crooked Psal 38. 6. and bowed downe greatly and therefore goeth mourning all the day long The consideration whereof should moue euery Christian to bee humbled in the sight of his owne frailtie wants and imperfections to deny himselfe and his owne righteousnesse that hee may wholly rest vpon the perfect and al-sufficient righteousnesse and obedience of Iesus Christ for his iustâ—fication and to ascribe vnto God the whole glory and praise of his saluation For the minde will heart and affections which are the causes and fountaines from which all our workes doe spring being in part regenerate and in part vnregenerate partly spirituall and Esa 64. 6. partly carnall all our workes and actions which proceede and spring from them must needes bee of the like nature 1. Cor 10. 12. Phil. 2. 12. So also it should moue vs to worke out our saluation with feare and trembling and whilest wee stand to take heede of falling seeing we are so full of frailty and are so much weakened vnto all good actions through the malignitie and continuall opposition of our sinnefull flesh This should make vs to keepe a narrowe watch ouer our hearts that they be not hardened through the deceitfulnesse of sinne and to Prou. 4. 24. Heb 3. 13. 32. 13. lift vp the hands which hang downe and the feeble knees and to make straight pathes for our feete least that which is lame be turned out of the way as the Apostle exhorteth It should cause vs to mourne and grone in the sight and sense of our carnall corruption hindering vs in all good actions and leading vs captiue vnto sinne and to cry out with the Apostle wretched man that I am who shall deliuer me from the body of this death Finally it should moue vs to poure forth Rom. 7. 23. daily vnto God most feruent and effectual prayers desiring Pro. 4. 23. Heb. 3. 13. him to annoynt our stiffe limbes with the oyle of his spirit and to enlarge our hearts that we may runne more chearefully and swiftly in the way of his Commaundements to Heb. 12. 13. strengthen vs daily with his might and to send continually into vs fresh aydes of his sanctifying graces whereby wee may be inabled to withstaÌ„d the coÌ„tinual assaults of the flesh to subdue and mortifie it with the lustes thereof that it may not be able to resist the good motions of his spirit and hinder our Christian course in the way of godlinesse and in his good time wholly to abolish this our enemy and to giue vnto vs a full a finall victory ouer it in Iesus Christ CHAP. VIII Of the subiect of this Conflict betweene the flesh and the spirit § Sect. 1. There can be no conflict in them that are perfectly sanctified THe next point to be considered in this conflict betweene the flesh and the spirit is the subiect of it where and in whom it is fought The which is such persons as are regenerate and the faithfull onely whilest they liue in the world for in them onely is the cause of this conflict which is the cohabitation of these enemies which assault and resist one another Neither can there be any such combate in the glorified Saints because they are perfectly sanctified and haue no reliques of the flesh or sinnefull corruption remaining in them and consequently no enemy to oppose and resist the spirit For whereas it may bee obiected that there was a conflict in our Sauiour who was perfectly holy when being in his agony hee prayed to haue the cup passe from him and then submitted his will to his fathers Not my will but thine be done To this I answere that this Mat. 26. 42. was not the conflict berweene the flesh and the spirit but as the Schoolemen speake betweene two willes in Christ the superiour and the inferiour or the will of reason and the will of sensuality the one being the will of the flesh or naturall appetite and concupiscence the other the will Ioh. 1. 13. of the man or the reasonable creature as the Apostle Iohn seemeth to distinguish them Thus the Disciples hauing long watched by their inferiour will and sensuall appetite desired sleepe But the will of reason should haue ouerruled this and therefore because it did not our Sauiour reproueth them Could you not watch with me one hower So Mat. 26. 42. a man may by his inferiour will desire to eate and drinke and in his superiour will may desire rather to abstaine that it may be conformable to Gods reuealed will requiring that wee should humble our selues by fasting and prayer So when death approacheth a man may in his inferiour will and naturall appetite desire to liue and yet in his reasonable will submit himselfe to Gods good pleasure Yea desire in many respects to be dissolued and to be with Christ And thus our Sauiour being man and in all things like vnto vs sinne onely excepted desired that the cuppe of his passion might passe from him in his inferiour will and naturall appetite which shunneth death and seeketh the preseruation of it selfe but in his reasonable will considering the ende why he came into the world which was by his death to glorifie God in perfecting the worke of our redemption he ouerruled the naturall appetite did wholly submit himselfe to the wil of his father Neither is the sensuall will sinnefull vnlawfull when it is subiected to the reasonable but wheÌ„ it goeth about of a subiect to become a Soueraigne and to resist and ouerrule that vnto which it should yeeld obedience Euen as it is no fault in a subiect to desire that his owne will in things lawfull or indifferent may be done so that when hearing the contrary pleasure of his Prince he doe not rebell against it but is content willingly to submit himselfe vnto it Or if wee would haue this strife and conflict to be in the same will of Christ wee may say that it was a combate not betweene grace and corruption but betweene diuers desires in the same will which may lawfully be in a man if they be grounded on diuers respects as a man may at the same time lawfully desire to liue that hee may glorifie God or to dye that hee may cease to sinne be glorified by him he may desire to eate for the refreshing of nature and the repelling of the paine of hunger and to fast that he may be fitted the better for some religious exercise And so our Sauiour desired to haue the cuppe passe from him hauing respect to the preseruation of his nature
of his regeneration fighteth against the flesh the world and the diuel without any pressing by the conscience or inticement and enforcing by the terrours of the lawe denouncing punishment if hee goe not on this Warfare onely out of his loue and obedience towards God and his owns inclination carying him against these enemies as it were by a naturall antipathy and inward contrariety as the fire striueth against the water health against sickenesse or life against death § Sect. 7. The fourth difference is in their contrarie effectes The fourth difference betweene the combate of the spirit and the flesh in the regenerate and betweene the reason and will the conscience and affections in the vnregenerate is in their contrary effects for by the conflict betweene the flesh and the spirit our faith is confirmed in the assurance of our regeneration seeing the spirit of God which is one of the combattants dwelleth in vs of Gods loue and fauour seeing hee hath chosen vs for his souldiars to fight his battailes and of our owne saluation seeing Gods spirit fighting in and for vs we are assured of victory for who can withstand his power or resist his will and of the crowne of victory euerlasting glory promised by trueth it selfe to all those who ouercome But contrariwise from the conflict of coÌ„science in the vnregenerate where in oftentimes the worser part preuaileth ariseth doubting and incredulity terrours feares and vtter despaire in the apprehension of Gods wrath and those dreadfull punishments which sinne hath deserued Secondly from the combate of the flesh and spirit vnsained repentance is begunne or renewed and encreased in those who are regenerate for there is a change in them principally in their wils hearts and affection whereby in all things they oppose the flesh hating that which it loueth and louing that which it hateth willing what it nilleth and nilling that which it willeth vpon which followeth the purifying of the heart and the purging of it from all sinfull corruptions the hating and forsaking of all sinne and a hearty desire and earnest endeauour to serue the Lord in holinesse and newnes of life and not onely a reformation in part but totall obedience in all our affections and actions in the renouncing of all sin and the embracing of al good duties in the whole course of our liues But there is no such change following the conflict betweene the conscience and affections reason and will onely there may bee some pange of sorrowe and shedding of teares caused not by the loue of God or hatred of sinne but by the apprehension and expectation of deserued punishments There may be also some confession and acknowledgement of sinne whilest they are vpon the racke of conscience and are terrified with the feare and apprehension or pinched with the present sense and smart of punishment and some promise or it may be purposes of leauing and forsaking their wicked courses as wee see in the example of Pharaob who whilest the hand of God was vpon himselfe and his people confessed his sinne and promised amendment And finally they may out of this serude feare leaue the most of their sinnes and outwardly reforme themselues and conforme their practise in many things to Mark 6. 20. such obedience and to the performance of so many good duties that they may thinke themselues and perswade others that they are notable conuerts as we may see in the example of Herod and yet for all this there is in them no sound repentance no change of nature no purging and remouing but onely a temporary restraining of their corruptions wrought in them not by grace and the spirit but by other corruptions of a different nature namely seruile feare and terrour of conscience As hereby it plainely appeareth in that when as they are taken from the racke and secured â—n their conceipt from the feeling of further punishment they returne againe to their wicked courses and become more obdurate and rebellious then they were before or if there is any shewe of some amendment yet it is not a through reformation or a purging of the heart from all the filth of sinne such as followeth the conflict of the spirit and the flesh but a reducing of the vnregenerate man from extreamitie to some medioctitie from being a Publican and notorious sinner to be a Pharisee Hypocrite or at the best a meere ciuill man conformable to the politique lawes in the state and no opposer to outward discipline and order in the Church And this also is the worke of naturall reason which perswadeth them to this information for worldly respects whereas the other is the worke of the spirit which in loue and obedience to God beginneth and continueth this amendment in them the fruite and benefite whereof redoundeth chiefely to the preseruation of humaine societie the good of common wealthes in the maintayning of externall discipline which could not stand against the rage and fury of tumultuous passions and affections were it not that their strength is abated their violence restrained by the conflict of conscience whereas the fruits of the combate betweene the spirit the flesh are much better namely the aduancement of Gods glory by our worshipping seruing him in spirit truth the strengthening increasing of our faith the inward purging and purifying of the heart and conscience from the hidden and secrete corruption of all sinne humiliation in this life and glorification in the life to come for all that thus fight shall surely ouercome and receiue for thâ—â— reward the crown of victory euerlasting blessednes Thirdly the warre betweene the spirit and the flesh causeth vnto vs the most secure peace euen peace with God when as be comming his souldiaâ—s we fight vnder his standard against his and out enemies peace betweene the faculties of our soules when as the inferiour faculties are in quiet subiection to the superiour the affections harkening vnto and obeying the conscrence the will yeelding voluntary obedience to reason as Gods viceroy and all to God as their supreame soueraigne It bringeth also with it vnspeakeable comfort spirituall reioycing and ioy in the holy Ghost because it assureth vs of Gods loue and gracious assistance of a full and finall victory ouer all our enemies and the crowne of victory euerlasting glory but the conflict of conscience in the vnregenerate causeth continuall garboyles hot dissension tyranny in the superiour faculties ruling onely by seruile feare and rebellion in the inferiour when as they haue power to breake the yoke of gouernment horrour and anguish of minde disconsolate sorrow and hellish dispaire when the affrighted conscience beareth sway or the mad and tumultuous ioy of frantique men when the wilde affections and disordred passions by gagging and silencing the conscience doe get the vpper hand the which oftentimes lasting no longer then a blaze of thornes doth leaue behinde it redoubled griefe and desperate despaire Finally the conflict betweene the spirit and the flesh maketh the
be ouerwhelmed by Gods is fearefull vengeance And though these combatants fight one with another yeâ— are both corrupt and sinfull and both souldiours in Sathans campe ioining together in the coÌ„mon cause howsoeuer dissenting in some particular quarels fighting one against another like contrarie vices prodigalitie against couetousnes presumption against despaire rash foole-hardinesse against basse cowardize or like Pirats in the same ship who fall together by the â—aâ—es about some particular wicked designes though they all agree to rob the Merchant § Sect 2. That the conflict of conscience may be in the regenerate But howsoeuer this conflict of conscience bee in the wicked and reprobate yet wee are to know that it is not in them onely nor yet in all For this combate may also be in the faithful and regenerate yet not in the part regenerate for the sanctified will and affections doe not oppose the sanctified conscience and reason but there is a goodly harmonie betweene them the wil and affections beeing guided and ruled by the vnderstanding and it by God our supreame soueraigne and conscience approuing of this holy gouernment and subiection But in the vntegenerate part euen the faithfull themselues doe feele this conflict in them betweene conscience accusing for feare of iudgement and punishment and carnall concupiscence drawing them to sinne The which is more weake on that side of passion because their corruption is much abated and subdued but stronger on the side of conscience because it is excited with a greater illumination discouering more manifestly the odiousnesse of sinne and fearefulnesse of those punishments which it deserueth Howsoeuer in another respect the violence of it is abated namely as it terrifieth with seruile feare and denounceth against the offender hell and condemnation from which those who are in Iesus Christ are freed and deliuered But let vs know Rom. 8. 1. that though this fight be in the faithfull yet it bringeth not like that of the spirit and the flesh any comfort or assurance of Gods loue sanctification adoption or saluation because it is not proper to the godly but is also common to the wicked and vnregenerate § Sect. 3. This conflict of conscience is not in those who are extreamely ignorant Secondly this conflict is not in all the vnregenerate For first it is not in them who are either extreamely ignorant or outragiously wicked The former are of two sorts 1. such â—â— are not capable of knowledge as yong children idyots and madmen who though they haue the faculty of reason habitually or potentially in respect of the vse yet not in the act or exercise of it and therefore their conscience receiuing no illumination from their vnderstanding putteth no difference betweene good and euill neither accuseth them for any sinne nor at all resisteth their will and affections § Sect. 3 This conflict of conscience is not in those who are extreamely ignorant For though they haue conscience in them in respect of the facultie yet like those that are in a dead sleepe they haue it not in act and operation Secondly such as beeing capable of knowledge haue through their negligence or wilfulnesse suffered those sparkes of the light of nature to go out for want of blowing vpon them by vse and exercise or nourishing them with fit meanes as it were necessarie fuel which is the case of many Ethnicks and Barbarians yea of some who would be called by the names of Christians who through affected ignorance are so farre from the illumination of grace that they haue quite obscured and extinguished the light of nature Those also who are outragiously wicked haue seldome in them the conflict of conscience because the Lord punisheth their other sinnes by giuing them ouer to their owne vile affections and a reprobate minde whereof it commeth to passe that their vnderstanding being darkened and euen quite blinded the common notions the light of nature being cleane put out and extinguished their consciences also are seared and senselesse so as they neuer checke and controule them for any sinnes and such a callum and thicke skin ouergroweth their hearts and so hardeneth them through their often committing of knowne wickednesse that without any feeling or remorse they commit any manner of sinne with delight and greedinesse An example whereof we haue in those idolatrous heathens of whom the Apostle speaketh who not worshipping God according to that light which they had by nature and by looking into the booke of the creatures they became vaine in their foolish imaginations and Rom. 1. ver 21. to ver 31. had their mindes so darkened as that they gaue the glory of God to the basest of the creatures where vpon God gaue them vp to vncleannesse to their owne vile affections and to a reprobate minde to doe those things which are not connenient So else where he saith of them that they walked in the vanitie of Eph. 4. 17. 18. 19. their mindes hauing their vnderstanding darkened being alienated from the life of God through the ignorance which was in them because of the blindnesse of their heart and being past feeling had giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse And writing to Timothy he 1 Tim. 4. 2. speaketh of some in these later times who should haue their consciences seared with an hote iron Whereby they become so senselesse that they take no notice of any sinne nor accuse for the committing of any wickednesse For as the greatest blowes which light vpon an anuile doe not at all moue it but it causeth the waightiest hammer to rebound backe againe and as the deepest gashes and most griefly wounds giuen to a member which is mortified or to a part gangrened are not at all felt and therefore the partie vpon whom they are inflicted neuer complaineth nor shrinketh for them So when the gangrene of sinne hath ouerrunne the intellectuall faculties blinding the vnderstanding and deadding the conscience though there be deepe gashes made in them they feele them not and therefore be wray neither feare nor griefe by accusing and complaining of the causes of their euils § Sect. 4. The conflict of conscience is seldome in simple people And among all these the conscience and affections the reason and will are at a secure sencelesse and sinfull peace There are diuers other sorts of men in whom their peace is not so continuall and permanent but yet there is often a truce betweene them which is sometimes of shorter and sometimes of longer contniuance according as the occasions be of their agreeing or discording with one another The first are ignorant simple people whose consciences through defect in knowledge and want of vnderstanding wanting illumination and direction doe seldome checke them for any thing they doe vnlesse it bee so grossely wicked that euen the light of nature doeth discouer and condemne it And here the reason and will the conscience and and affections continue friends and
spirit as our Sauiour speaketh conuinceth vs of sin shewing vnto vs both the hainousnesse of our sinnes together with their multitude and also the grieuous and endlesse punishments Ioh. 16. 8. which they haue deserued And this it doth commonly at the first in a more generall and confused maner amazing and astonishing vs with terrours and feares horrours of minde and panges of conscience when as wee see the huge masse or mountaine of our manifold and grieuous sinnes as it were in the whole lumpe and the wrath of God the curse of the Law the plagues and punishments of this life and the life to come which we haue by them deseruedly and in respect of our owne meanes ineuitably drawne vpon vs and afterwards more particularly and distinctly it setteth our sinnes in order before vs and especially presenteth to our viewe those sinnes which wee are most guiltie off and by which wee haue most dishonoured God and wounded our owne consciences By all which it worketh in vs that which we call penitence contrition and humiliation whereby we are cast downe vnder the heauie waight of our sinnes and lye grieuing and groning vnder them as it were vnder an intollerable burtheÌ„ finding no rest or comfort in our selues or in any worldly things besides And thus the spirit by the law as it were with an yron hammer battereth and bruiseth our hard and stony hearts in pieces that he may mixe with them beeing made contrite Ier. 4. 3. the oyle of his spirituall graces and vseth it like a plow to breake vp as it were these clunge stiffe and fallow grounds that being thus prepared he may sow in them these holy seedes For when hee hath thus cast vs downe and throughly humbled vs then he raiseth vs vp againe by reuealing vnto vs the mysterie of saluation the mercies of God and merits of Christ offered vnto all who will receiue them by saith And then as hath beene shewed it worketh in vs an hungring desire after Christ and his righteousnesse and a carefull earnest and constant endeauour in the vse of all good meanes as the hearing of the word prayer and the rest whereby wee may be made partakers of them The which by his inward and secret operation he so blesseth and sanctifieth vnto vs that they become effectuall to worke in vs a liuely faith whereby wee lay hold vpon Christ and his benefits and so are assured of the mercie of God and the remission and pardon of all our sinnes of Gods grace in this life and eternall glory in the life to come § Sect. 3 That faith is the cause and foundation of our repentance And thus being possessed by faith of all these inestimable benefits our hearts are rauished with the apprehension of the infinite loue of God and our Sauiour Christ and inflamed with vnsained loue towards them againe which faith thus working by loue doth cause a change and alteration which is called repentance beginning in the minde and heart and so proceeding to the outward parts and actions and worketh in vs a godly sorrow because by our sinnes we haue so much offended and displeased so gracious a God and good a father a true hatred of those sinnes and corruptions which wee haue either formerly committed or which yet adhere and cleaue vnto vs and a settled resolution and constant purpose to mortifie and subdue leaue and forsake them for the time to come and to serue the Lord in holinesse and newnesse of life All which wee doe not out of seruile feare but out of child-like loue and affection which maketh vs willing and desirous by our new obedience to please and glorifie our heauenly father not for feare of condemnation but because through the mercies of God and merits of Christ we are assured that we shall neuer be condemned Where by the way we may note a notable difference betweene that sorrow for sinne which the spirit worketh in the regenerate and that which is in carnall men For though these may sorrow and grieue after they haue sinned yet it is not for sinne it selfe the remembrance whereof is pleasant vnto them but for the punishments which they either presently feele or feare and expect in time to come where as the sorrow of Gods children is a floud or streame that springeth from faith and loue making vs to bewaile our sinnes because we haue offended and dishonoured so good a God who hath freed vs from the guilt and punishment of them by giuing his onely Sonne to death as the price of our redemption § Sect 4. That the spirit dwelling in vs purgeth vs from our naturall corruptions So that if the Spirit of God dwell in vs then hath it wrought in vs this worke of repentance in all the parts thereof and hath made in vs an happy and blessed change from euill to good from sinne to holinesse and from corruption to grace For as in nature corruption goeth before generation the abolishing of the old forme before the bringing in of the new so before wee can bee spiritually renewed the old man must bee killed and crucified and then the new man will bee quickned and reuiued sinne and corruption is purged away and then holinesse and righteousnesse is wrought in vs. First then in effecting this worke of repentance the Spirit of God dwelling in vs purgeth and purifyeth vs from all our sinfull corruptions in all the parts of our soules and bodies by applying vnto vs the efficacie and power of Christ Iesus his death which mortifith and crucifieth them in vs so as they doe no longer raigne in our mortall bodies as in time past As for example it causeth the scales of ignorance to fall from the eyes of our minde it freeth in some measure our iudgements from errour our imaginations from vanitie our consciences from dead workes our hearts from hardnesse our wils from peruersenesse and rebellion our affections from corruption and disorder and all the members of our bodies from the seruitude of sinne All which are the proper and peculiar workes of the spirit and the fruits of our regeneration and nâ—w birth according to that of the Apostle Whosoeuer is borne of God doth not commit sin for his seede remaineth in him and he cannot sinne because he is 1 Ioh. 3. 9. borne of God § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Yea but in the regenerate also there may seeme to bee some mortification some mourning for sinne some leauing and forsaking of it As we see in Herod who heard Iohn the Baptist gladly and did many things according to his instructions In Simon Magus who for a time left his forcerie beleeued and was baptized In Ahab who humbled himselfe before God wearing sackcloth and going mournfully In Iudas Demas Ananias and Sapphira with many such like and how then may we discerne the one from the other I answere that though there be some seeming
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
the flesh and strength of Sathans tentations it may be auerted from God and turne this way and that way after the vanities of the world and the deceitfull pleasures of sinne yet it neuer resteth till it be againe returned and inclined towards him from whom it had first motion and being It may be whilest the storme of tentation lasteth the spirit may be hid like the sunne vnder a thicke cloud or a ship couered ouer with the waues but afterwards the beames and beauty of it will burst through and dispell these foggie mists and like a goodly ship it will againe aduance it selfe and appeare vnder full sayles speedily hasting towards the holy land And finally though these carnall lusts like those cursed Amalekites may on a sodaine make inroades waste spoile sack burne leade captiue and carry away a great bootie for some small way yet the spirit like Dauid being excited by Gods Oracle will rise vp pursue these enemies obtaine victory and vindicate and recouer all out of their hands Where againe we haue a notable difference between the regenerate and the vnregenerate For whereas they being ruled by a free and generous spirit doe after their foyles earnestly desire and labour to re-gaine their libertie and repaire and increase their strength that giuing a new on set they may put their enemies to flight and obtaine victorie the other being of a slauish disposition after they are once subdued doe contentedly liue in the bondage of sinne neuer labouring or endeauouring to come out of it and better their estate Or if there be in them any struggling at all it is onely out of seruile feare and terrours of conscience arising from expectation of deserued punishment which as hath beene shewed may make some assaults against the will and affections and yet neither part be more sanctified or lesse corrupted then the other but like the good Witch which vndoeth that which the bad Witch hath done they remaine both euill and the limmes of Sathan agreeing well enough in their common designes of wickednesse and impietie § Sect. 3 Secondly an indeauor in the vse of all good meanes to be preserued from such foyles for the time to come But it is not thus with the man regenerate who after his foyles receiued from the flesh not onely earnestly desireth and indeauoureth to recouer himselfe from the captiuitie of sinne but hauing obtained his desire vseth all good meanes whereby hee may for the time to come be preserued from being againe surprised by the like stratagems and assaults To which purpose hee doth first keepe a narrow watch ouer all his wayes and especially ouer his owne heart wherein the flesh hideth it chiefe ambushments not easily and suddenly yeelding to the satisfying of euery desire of profit and delight but first trying and examining them by the rule of Gods Word whether they are to be lawfully imbraced as Gods blessings or to be reiected seeing they cannot be compassed without sinne Secondly he wil be most carefull to comfort and strengthen the spirituall part to keepe the armour of God fast buckled on him to be alwaies well prouided furnished with weapons and munition before the time of conflict or rather because this conflict with the flesh is continuall he will take care that he may neuer be found vnprouided Finally hee will shew the like care in weakening and disabling his enemie the flesh by withdrawing from it the chiefe weapons and munition whereby it hath formerly preuailed and will studiously indeauour to be so furnished at all points that he may be able to incounter it in the open field or to defeate the pollitique stratagems and escape the secret ambushments which it layeth to intrap him Thirdly the regenerate man after his fals will more zealously hate his sinnes and especially those wherewith he hath beene ouertaken then euer hee did before and in this detestation will auoide and flee from it yea the oftner hee hath fallen into it the more his hatred increaseth against it as against his greatest enemie from whom hee hath receiued most wrong and damage Euen as a man most feareth and shunneth that sicknesse which hath most vexed him abhorreth that meate whereon hee hath dangerously surfetted and most hateth that serpent the venome and poison of vvhose sting hath most afflicted and tormented him Lastly after his foyles and fals hee will carefully performe all holy duties which are contrarie to his former sinnes as if hee hee haue fallen by couetousnesse he will being risen exercise himselfe in bounty and liberalitie if by pride hee will abase himselfe in all humblenesse and meekenes of spirit if by surfetting and excesse in meates and drinkes hee will practise moderation in dyet and oftentimes fasting and totall abstinence Yea the regenerate man after his relapses into the ague fits of sinne will much increase and thriue in his spirituall stature beeing much more feruent and zealous in all holy and Christian duties then hee vvas before redeeming his lost time by future diligence and running after hee is risen vp so much the more swiftly by how much hee findeth himselfe hindered in his spirituall race by his slippes and fals §. Sect 4. How farre the flesh may preuaile against the spirit 1 common graces may be lost for a time But here a waightie question may fitly and seasonably be moued and determined namely how farre the flesh in this conflict may preuaile against the spirit and whether it may by the furious assaults thereof be not onely foiled but for a time quite ouercome not onely cooled but vtterly quenched lost extinguished For the resoluing of which doubt wee must first distinguish betweene the gifts of the spirit and the persons in whom they are The gifts may bee considered both in their kinde and in their qualitie Concerning the former the gifts and graces of the spirit are either common to the regenerate and vnregenerate or proper and peculiar to the faithfull and elect The common graces are especially those Morall vertues of wisedome ciuill honestie fortitude temperance patience and such like which may not only be lost extinguished in worldly ciuil men but also in the faithfull because they are not essentiall to a Christian but rather ornaments then parts of the spiritual man And this Dauid may be a foole in seeming so and be spiritually mad whilest he counterfetteth naturall madnes thus hee was dishonest in his dealing with Bethsheba and much more with Vriah his faithfull seruant and both vniust and vngratefull in that vnrighteous sentence for Ziba against Mephibosheth the innocent distressed sonne of his dearest Ionathan Thus Noah made a temporarie for feiture of his temperance Lot of his chastitie Ieremy and Ionah Rom. 11. 29. Ioh. 10. 18. of their patience and many other of Gods best seruants of the like graces But as for those sanctifying and sauing graces proper and peculiar to the faithfull which are so essentiall vnto a Christian that without them hee ceaseth
most woefull and miserable conditions if wee doe not fight against it it will fight against and ouercome vs if we delicately bring vp this slaue from his youth hee will not onely be as a son but as a tyrannous Lord and maister at the length if wee hold it not strictly vnder in base subiection it will leade vs captiue vnto sinne and inthrall both our soules and bodies in most wretched bondage so that much better it were for vs to be miserable Galley-slaues to the merciles Turkes then to be held in this cruell bondage although a generous and noble death were much to bee preferred to either of them Better it were with the Prodigall sonne to become swineheards and feede filthy hogges then to become seruants and slaues to these sensuall and more filthy lustes which make vs to take delight in nothing but in wallowing in the myre and sinke of sinne Now how vnworthy is it our beeing and breeding that wee who were by our creation the sonnes and children of the glorious creatour of heauen and earth should by yeelding our selues to our carnall and sinful lusts become slaues to such cruel tyrants who will make vs imploy our bodies minds which were created for the seruice of the great God in the miserable Maior sum et ad maiora genitus quam vt mancipium sim mei corporis Seneca bondage of sinne and Sathan The heathen man could say that hee was more noble and borne to more excellent ends then that he should become a slaue to his owne body and should not we who far exceede him in spirituall nobilitie as hauing God for our father and Iesus Cbrist for our elder brother fight rather in this warfare vnto blood and death then to become captiues thrals to a far worse master euen the body of sin and death which dwelleth in our members But as the flesh is hatefull for it base and carnall tyranny so is it in respect of the pollution and filthinesse thereof most odious and loathsome for there is no filthy sincke no stincking carrion to be compared vnto it Now which of vs as one saith especially ennobled by birth and liberally Bernard lib. de dilig Deum brought vp that being clothed with loathsome ragges spawled on with filthy spittle and in most beastly maner defiled with noysome excrements and filth that would not exceedingly loath and abhorre them hastily strippe them off and with indignation cast them away And therefore he who findeth not his garment but himselfe within vnder his garment to bee such an one it becommeth him to grieue so much the more and to be astonished in his mind because he beareth and is faine to carry about with him that which being much more neare is also much more loathsome abhominable § Sect. 3. The 3 reason taken from â—â—e manifold euills which aâ—câ—â—ent vnto vs by the flesh Thirdly let the manifold euils which are done vnto vs by the flesh make vs to vndertake this combate against this malitious and pestilent enemy with all courage and resolution For it is more mischieuous vnto vs then the diuell himselfe who as hath beene shewed could neuer hurt vs if we were not first betrayed by this inbred enemy Yea it is worse then hell and damnation as being the cause of them both and without it hell were no hell neither could condemnation fosten vpon vs vnlesse wee walked after these carnall lustes It is the roote of all sinne and the wel-head and fountaine of all other wickednesse from which idolatry blasphemy murther adultry and all impietie and vnrighteousnesse growe and spring Consequently it is such an enemy as maketh God himselfe our enemy exposing vs to the hot flames of his fiery wrath and would innumerable times cast vs headlong into the euerlasting torments of hell fire if the infinite mercies of God did not stay vs in the way It is the prouoker and inticer to all wickednesse and all the outrages and horrible crimes which are committed in the world may challenge the flesh as their chiefe cause and authour From it came Caines murther Lots incest Dauids adultry the malice of the Iewes and Priestes which moued them to slander apprehend accuse condemne whip crowne with thornes and crucifie the Lord of life It was it that pearced our Sauiours hands and feete that thrust the speare into his side that made him to bee in that agony and perplexity in the garden and vpon the crosse and which moueth men daily to crucifie him afresh and to trample his precious blood vnder their filthy feete as though it were an vnholy thing and can wee finde in our hearts to haue any peace or truce with such a malitious enemy to our blessed Sauiour And shall wee not rather with implacable anger and constant resolution assault persue wound and kill it which offred all these indignities to our dearest Lord Moreouer as it is the cause of all sinne so also of all punishment in this life of all our miseries of sicknesse and diseases of the body trouble of conscience and terrours of minde of pouertie and penury in estate losse of our good names shame and reproach and all other the deserued punishments of sinne and for conclusion of all of death in the ende of our liues and of euerlasting condemnation and destruction in the world to come For if we liue after the flesh wee shall dye the death of body and soule and not onely bee depriued of Gods fauour of the eternall fruition of his heauenly kingdome and those vnspeakeable ioyes which shal neuer haue ende but for euer bee plunged into the lake of perdition whereas is weeping and gnashing of teeth Now what can iustly more incense our anger to take sharpe reuenge vpon such an enemy then to consider that it is vnto vs the authour of all mischiefe and plungeth vs into all euill both of sinne and punishment § Sect 4. The 4 reason is taken from the assurance of victorie Lastly let this encourage vs to the fight in that if wee make warre against our flesh and the lustes thereof wee shall be sure to obtaine the victory and not onely ouercome them but with them the world the diuell and all other enemies of our saluation To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates vbi vincuÌ„tur invisibiles cupiditates etc. August de Agon Christ lib. cap. 2. Tom. 3. col 762. excellently speaketh There saith he the inuisible powers which are at enmitie with vs are ouercome where the inuisible lusts are conquered and subdued And therefore we who ouercome the desires of worldly things in our selues it is necessary that we should also ouercome him who by these desires raigneth in man c. For within vs we ouercome those who assault vs without whilest we ouercome our lustes by which they raigne and rule in vs as on the other side those whom they find like vnto themselues them they drawe with
this world is no place or safetie and therefore let there be no time for securitie Wee shall be onely safe in heauen when as we shall haue a full and finall victory ouer all our enemies and therefore let vs not bee retchlesse on earth Phil. 2. 12. but let circumspection and watchfulnesse accompany vs euen vnto heauen gates not onely beginning but working out our saluation with feare and trembling § Sect. 2 That we must keepe this watch in all things Now this watch as it must be kept at all times so also in all things for euen one gate of the Citie vnguarded is sufficient to let in an whole army of enemies though all the rest be carefully watched and therefore following the Apostles exhortation vnto Timothy wee must watch in all 2 Tim. 4. 5. things For it is not enough that wee keepe this watch about things simply and in their owne nature euill that we may auoide them but euen in things indifferent that wee doe not abuse our Christian libertie vnto sinne yea in those actions which are in their owne nature good that we may doe them in a good manner and to a right ende least otherwise they be turned into sinne For example we must keepe this watch ouer our selues when we heare the word according to that of our Sauiour Take heede how Luk. 8. 18. you heare least through our secure retchlesnesse wee heare without reuerence and attention without care to treasure it vp in our hearts or to practise it in our liues So we must keepe this watch ouer our selues when wee pray least our mindes being caried away with wandring thoughts wee call vpon God with deceiptfull lippes our bodies being present but our hearts in the meane time farre from him So likewise our Sauiour warneth vs to take heede when we giue almes because wee are in daunger to bee tainted with pride and to ayme at the applause and praise of men Now if there be such neede of watchfulnesse when as wee Mat. 6. 1. ◠are exercised in the duties of Gods seruice and in the best actions which we performe then how much more in the vse of things indifferent which become sinfull if they bee not vsed with much caution and moderation how much more when wee intermeddle with worldly affaires and earthly things which like birdlime are apt to defile and intrap vs and are commonly vsed by Sathan the world and our owne corruption as snares and nets to intangle and catch vs and as baites to couer the hookes of sinne which will mortally choake vs if we swallow them downe vnlesse we cast them vp againe by vnfained repentance § Sect. 3. That we must keepe this watch ouer all the faculties and parts of our soules bodyes And as wee must keepe this watch in all things so ouer all the parts and faculties of our bodies and soules especially ouer our senses which being the gates of our soules doe either let in or keepe out both our friends and enemies and therefore these gates must bee well watched and strongly guarded seeing wee haue so many forraigne enemies who besiedging vs doe watch all opportunities of getting entrance and so many secret traytors within vs which are daily and hourely ready to open these gates to betray vs into their hands Thus wee must watch ouer our eyes that they doe not wander after wanton and wicked obiects and with Iob keepe them vnder couenant that they do not by lustful glances betray vs into the hands of our enemies Iob. 31. 1. And before we walke abroad and looke into the world we are to forecast the daungers which may come by giuing them their full liberty to wander after vanities that we may preuent them And because our owne prouidence is not sufficient without Gods assistance we are to pray with Dauid Psall 119. 37. that hee will turne away our eyes from beholding vanities Neither are wee to take lesse care in watching ouer our eares because they beeing the instruments of the most learnedsense the conduit pipes to conueigh vnto our minds all notions and instructions either good or euill therefore we must take heede how we heare and what we heare whether the language of Canaan for our edification and instruct on or the voice of the Serpent Dragon or bewitching Syren tending to corrupt poyson and destroy vs whether it be sauoury communication powdred with the salt of spirituall wisedome which ministreth grace vnto the hearers or wanton iestes scurrilous speeches vvicked Col. 4. 6. blasphemies backbiting and slandering vvith such 1 Cor. 15. 33. like euill words which if wee giue them admittance will as the Apostle telleth vs corrupt good manners We must hauing gotten the victory ouer our enemies like the Giliadites take all the passages and strongly guard them Iud. 12. 6. against them and if those who goe by giue vs the watch word wee may giue them entrance and if they speake plainely the language of our spirituall and heauenly countrey and pronounce Shibboleth let them passe as friends but Pro. 23. 2. if they say Sibboleth and by their lisping language appeare to be our enemies let vs not onely stay them from entring but wound and slay them Thus also must wee set a straight watch ouer our taste and appetite least giuing liberty vnto it our spirituall enemies preuaile against vs and drawe vs to intemperance and excesse in dyet And this counsell the wise man giueth vs Put saith hee a knife to thy throate sitting to eate with a ruler if thou be a man giuen to appetite Be not desirous of his dainties for they are deceiptfull meate Which temperance if we vse it will be vnto vs a wall of defence to preserue vs against the assaults of our spirituall enemies Whereas contrariwise if we doe not rule our taste and bridle our appetite we shal be like vnto a Citie whose wals being broken downe is made an easie Pro. 25. 28. prey lyeth open to the spoyle as the wise man speaketh § Sect. 4 That we must keepe a speciall watch ouer our tongues With no lesse diligence are wee to set a carefull watch ouer our tongues which the flesh abuseth as a notable instrument of all euill and as a razour and sharpe two edged sword not onely to wound our neighbours but also our owne soules and consciences Whereof we haue an example in Dauid who resolued with himselfe to take heede vnto his wayes that hee might not sinne with his tongue and to Psal 39. 1. psal 108. 1. keepe his mouth as with a bridle that his tongue might not passe it bounds and take vnto it selfe licentious liberty Which if Dauid had neede to doe whose tongue and heart were continually prepared to praise the Lord how much more had wee who are apt to vtter so much vanity and lyes If he found it necessary who cals his tongue his glory because it was such a notable instrument
August in psal 103. T. 8. cap. 1212. vs obserue well saith Austine the serpents head that we may giue it mortall wounds or keepe it from entring and gliding into our hearts and what is the head of the serpent but the first suggestion and temptation vnto sinne wee must deale with the flesh as Cyprian would haue vs to deale with the diuell seeing it is his child and much resembleth the wicked father Withstand saith he the diuels first alluring suggestions Diaboli primis titillationibus obâ—â—andum est nec colubeâ— soueri debet donec in serpentem formetur Cyprian de Ieiunio neither let vs cherish the snake least within a while it growe to a serpent The motion of sinne is but too too naturall and therefore it is our best course to stoppe it at the first when as it is but slow and weake whereas the longer it lasteth the more it increaseth in strength and violence It is an exorbitant and vnlimitted euill which admiteth of no bounds if we let it haue full libertie to inlarge it selfe and like Elias cloude though at first it seeme so small that it can scarely be discerned it wil extend it selfe to such a largenesse that it will hide from vs all our heauenly hopes and let vs haue no warmth nor comfort by the light of Gods countenance § Sect 4. That if we doe not withstaÌ„d the first assaults of the flesh we are not so wise as worldlings in their generation O then that wee were as wise for our soules as wee are wise in our generation about the things of the earth For who hauing fire cast into his bosome will not as soone as he discerneth it presently cast is out who is not ready with all speede to quench it when as it first taketh hold of his house and what fâ—lly and madnesse would wee thinke it if any should let it alone because the fire is but new begun supposing that it may more conueniently bee quenched when it is increased to a great flame wee cause our garments to be mended when the rent is but small because it will then be both best and most easily done whereas if we let them alone euery thing catcheth hold and will by increasing the rent spoyle the vesture If the waters haue made a breach in the bankes wee thinke it our wisedome presently to mende and make it vp and if we spye a leâ—ke in our shippe we presently stop it and doe not stay till it be ready to sinke with water And why should we then suffer our sinfull lustes to burne in our breasts and not rather cast out this hellish wilde-fire as soone as wee perceiue it hath enflamed vs why should wee not bee as carefull for our soules as we are for our houses and with all speede extinguish the flames of carnall concupiscence as soone as they are kindled when as we may doe it with more ease and farre greater safetie and securitie The least sparke saith one growth in time to a great flame and often times the seede of the Vel exigua scin tilla flaÌ„ nam ingentem acceudit et hominem saepe numero vipetae semen perdidit c Nazian in sent viper hath destroyed a man And therefore knowing this let vs flee and shunne the least fault seeing though it be small yet it will become greater if we suffer it to goe on A small errour and digression in the beginning of the way becommeth great in the ende of the iourney and whereas when wee begin to erre out of the right path into some by-way wee might recouer soone our errour by returning backe or crossing ouer to the way whence we so lately digressed if we hold on the longer we trauell like the lines in the circumference drawne from the center the further we shall be from the right ende of our iourney and so our errour will not be amended without great trauel labour O why doe we not then presently mende the rents which sinnes newly committed haue made in our consciences seeing being thus torne and tottred new sinnes will more easily catch hold and make them farre worse then they were at the first why should not wee make vp the breach when it first appeareth but suffer it still to bee more and more increased vntill wee bee ouerflowed and drowned with a stood of wickednesse and why should we not presently stoppe the leakes which sinne hath made in the shippe of our soules but put it off to the time of sicknesse and death when as being full of all impiety wee are ready to sincke into the gulfe of Hell Excellently speaketh Augustine to this purpose As soone saith hee as any sinnes haue stollen vpon and surprised vs let vs presently take care to cure the wounds of our August de tempore serm 8. 8. T. 10. c. 785. soules by applying the medicine of vnfained repentance The stitching needle and plaister are fruitfully applied to wounds whilest they are yet warme and the sore is soone healed which is not suffered to fester and rancle with negligent handling And therefore as oft as wee offend let our sinnes finde vs iudges and not patrons accusers and not defenders Doe thou acknowledge and God will forgiue and how shall God vouchsafe to forgiue if we will not vouchsafe to acknowledge that wee haue offended him For the good of our bodies wee are carefull to obserue the rules of Physicke meeting and preuenting approaching diseases before they seaze vpon vs because health is with more ease and safetie preserued whilest wee haue it then recouered when it is lost or if wee haue neglected this yet wee are ready to withstand the beginnings of our diseases by the vse of all good meanes because wee knowe that the medicine is prepared too late when as the sicknesse hath taken fast hold and is increased to it full strength Let vs then be as wise for our soules for what is sinne but a spirituall sicknesse which causeth and bringeth euerlasting death And therefore our best course is to preuent it and the next quickly to cure and remoue it It is the Gangrene of the soule which is cut off with litie daunger Malum nascenâ— facilius curatur Cicuri de offic when it first tainteth and but slightly toucheth a member but if it be let alone it will creepe and spread it selfe ouer one part after another vntill at last it growe desperate and incurable It is a spirituall plague which first insensibly infecteth the ayte and by it the spirits and so spreadeth ouer the whole body till it come to the heart and therefore heere if euer the Physitians rule is good to be obserued Cito longè tarde for wee cannot flee from it too speedily nor goe too farre from it and it wil be much too soone and exceeding daungerous if wee doe at any time returne vnto it Sinne is that euill seede which the wicked one soweth in our hearts which if it be watred and
it do not himselfe discharge vs by paying our reckoning If then as Augustine saith well it seeme a small and little thing vnto thee to call thy brother foole yet let the fire of hell seeme great vnto thee If thou contemnest the least sinne â—â— be affrighted from it by the greatnesse of the punishment § Sect. 3. 〈…〉 sine willingly entertained are no lesse dangerous then the greatest Thirdly that wee may not giue way to the least sinnes let vs consider that if wee willingly entertaine them they will proue no lesse dangerous then the greatest because they are the continuall errours of our loues which are much more often committed then haynous offences and therefore what they want in waight they haue in number now consider that of many small graines of corne is made a great heape that the greatest floods which ouerflowe the countrey come of the little drops of raine that the richest treasures are made by the multiplying and gathering together many little pieces of gold and siluer and that the tallest ship may bee sunke by the waight of the smallest sands Excellently speaketh Augustine to this purpose Thy treasure shall be found saith he in the day of wrath thou diddest Aug. in psal 93. T. 8. Col. 1047 lay it vp dayly by little and little but afterwards thou shalt find a masse thou diddest put it into thy treasurie by small pieces but thou shalt finde an heape Doe not looke vpon thy dayly sinnes as being small For great riuers are filled with small drops And Aug. in psal 129 Ne contemne peccata paruâ— etsi parui faciâ—â— dum ea ponderas time saltem quando annumeras againe But thou wilt say that thy sinnes are so small that this life cannot be without such Why doe but gather the least things together and they will make a great heape For grains of corne are but small and yet they make a masse and drops are small and yet they fill riuers and carry downe the streame things of great waight And therfore despise not small sinnes for though thou doest but lightly esteeme them whilest thou doest waigh them yet at least feare when thou beginnest to number them It is true that haynous sinnes are more terrible because they waste and destroy the conscience at once and cast men into hell with headlong furie but little sinnes are no lesse daungerous if they bee not repented of seeing they cause a consumption of pietie and bring men by degrees to eternall condemnation By them the diuell as it were with cables and iron chaines draweth men to hell by these as with cartropes which though they bee not so strong as the other yet are they of strength sufficient if they bee not cut and broken off by vnfained repentance They as Augustine compareth them are like vnto sauadge beasts which deuoure vs at one bit or like Ionas his Whale which swallowed August de diuersis serm 34. T. 10. c. 1646. him vp at once these are like those little vermine which with their multitude plagued Pharaoh and his people and by little and little deuoured proud Herod and Antiochus But what speake I of multitudes and heapes of these sins seeing the least of them vnrepented of is sufficient to condemne vs especially when being neglected it is often committed And as one little chinke in a ship if it be not stopped will in time let in water inough to sinke it as well as a great leake or that strange spout spoken on by trauellers which from on high falleth downe into it like a great riuer so will these little sinnes drowne vs in perditition as well as the greatest if wee carelessely commit them and securely continue in them A Ship saith Augustine Hoc facit sâ—ntina neglecta quod facit fluct us irrucus paulatim per sentinam intrat sed diu intrando et non exhauriendo mergit nauem c. Aug. in Ioan. 5. tract 12. T. 9. c. 113. cannot be so close build and well pitched but that betweene the ribs and ioynts it will let in some small quantitie of water and if the Marriners should neglect it because it comes in by little at once and not labour euery day to empty it out by the pumpe it would as well indanger it as the greatest flouds and waues which ouerflow and dash into it and so if wee doe not take notice of our lesser sinnes which are dayly committed to cast them out of our soules by vnfained repentance they will make vs sinke into a sea of destruction §. Sect. 4. That auoidinge small sins is a notable meanes to preserue vs from greater Fourthly let vs consider that if we be carefull to flie the least sinnes it will be a notable meanes to preserue vs from falling into those which are greater For example hee that will giue no place to the first motions of couetousnesse he is safe from vsurie and briberie extorsion and oppression theft and robberie Hee that keepeth his tongue from speaking any thing irreuerently of God is hereby easily preserued from cursing and blaspheming and hee that maketh conscience of vaine swearing is in no danger of periurie and false swearing he that keepeth his eyes vnder couenant that he doth not suffer them to looke wantonly on a Maide is not subiect to the perill of vnlawfull lusting and much lesse of committing actually whoredome vncleannesse It is a good caution saith Hierome in auoiding sinne to take heede of the least as though they were the greatest for so Satis prodesse ad cautionem dicimus etiam minima pro marimis cauere c. Hieron ad Celantiam de instit matâ—issam much the more easily shall we abstaine from any offence by how much the more we are affraide of committing it Neither doth a man easily proceede to the greater who is affraide of doing the lesse Where as if wee ordinarily swallow smaller sinnes it makes our throates wider to let downe those that are great and if wee once begin to goe downe the ladder of sinne one step will bring vs to the next vntill we come to the bottome of wickednesse according to that of the sonne of Syrach He that contemneth small things shall fall Eccle. 19. 1. by little and little § Sect. 5. That euen the least sins are the poyson of the soule and the lyuerie of sathan Fiftly let vs call to minde that sinne is that deadly poison which Sathan the great Red Dragon casteth out of his mouth and who would drinke that which he hath disgorged from his venemous stomacke who would be allured to swallow downe these poisons which are so mortall because they are delightfull to our carnall appetite Let vs consider that sinne is the liuery of Sathan which who so willingly weare they doe acknowledge his soueraigntie and their owne seruitude the which is not onely true of haynous crimes but euen of the smallest sinnes which like a badge vpon the sleeue though they be
smal in quantitie are sufficient if we liue in them without repentance to put a plaine difference betweene the seruants of God and the seruants of Sathan although they goe in the like liuerie of an outward profession And although those vvho are most perfectly sanctified haue still their imperfections and fraileties their slips and fals yet to like and liue in the least sinnes against knowledge and conscience and commit them freely with full consent of wil is an euident signe that we are not come out of the Diuels bondage For as if the bird be but catched by one foote or toe in the snare it is as euident a signe that she is wholly in the power of the the Fowler as if her whole body were couered vvith his net so if the Diuell that subtill Fowler haue surely taken hold of vs in any part vvith the snares of sinne he keepeth vs as surely in his cruel bondage as those that are guiltie of many crimes and therefore the Apostle Iohn telleth vs without any exception of few or small sinnes or limitation vnto those vvhich are many in number or haynous in qualitie that he who committeth sinne is of the Diuel and that whosoeuer is borne of God doth not commit sinne willingly yeelding vnto it as a slaue with full consent of will 1 Ioh. 3. 8. 9. and liuing in it with pleasure and delight because his seede remaineth in him and he cannot sin because he is borne of God § Sect. 6. That enemies proue most daungerous when they are most despised Sixtly let vs not neglect the least lusts of our sinnefull flesh nor willingly giue place vnto any sinne because wee esteeme it small because nothing more encreaseth the danger of our conflict nor maketh the issue more doubtfull and hazardous then when we despise these enemies because of their supposed weakenesse For hereby we are brought to neglect our watch to lay aside our armour and vveapons and to fall into the dead slumber of carnall securitie and what enemie is so weake and contemptible that is not able to ouercome and to cutte the throate of the strongest when hee findeth him in a deepe sleepe disarmed vnguarded and suspecting no danger And therefore as Chrysostom exhorteth vs when we haue sinned a little or haue Chrysost in 1. Iohn 3. Hom. 8. T. 4. c. 387. beene benummed with sloth in the performance of some good duties let vs not despise these sinnes as being but small because being neglected they will speedily become great like a garment that is a little rent which if it bee neglected will be torne to the bottome and the roofe vntyled which if it be not amended causeth Nullum peccatum tam paruuÌ„ est quod contemptum non fiat mâ—gnum August the whole building to rot and the house to fall and therefore reuoluing this in our mindes let vs not countenance any sinne as being small least it be vnto vs an occasion of falling into greater § Sect 7. That if we doe not hate small sins as well as great we hate none with christian hatred Finally let vs consider that if we doe not hate all sinnes small and great we doe not hate any with christian hatred for they that abhorre sinne truely and spiritually doe it on these grounds first because it hath the diuels stampe and superscription vpon it who is Gods and our greatest enemy and his image title is on all his coine vpon his peny as well as his shilling his smallest sinnes as wel as on those which are of a larger size And therefore with theÌ„ that hate sinne as sinne and the diuels presse money which he giueth to his seruants soldiers his least comes are no more current then the greatest but all are cried downe and reiected as base and of no value both for the mettall and also the maisters sake Secondly they who pursue sinne with a Christian hatred doe therefore hate it because they loue and feare God and would not doe any thing which might displease him therefore they abhorre and detest it because it is so odious and abhominable in his sight and so opposite to his lawe and contrary to his nature Now they who truely hate any sinne vpon these grounds they will hate euery sinne and in all degrees according to this measure and portion as it is more or lesse odious in the sight of God and though they doe not equally hate all because there is an inequalitie amongst them yet are they not in loue with any nor can finde in their hearts to giue the least sinnes willing entertainement And therefore those who abstaine from hainous crimes and make no conscience of liuing in such sinnes as they esteeme but small they doe it not out of their loue and filiall feare of God which would make sinnes of all sorts odious vnto them but either for feare of worldly shame or punishment or out of a seruile feare of Gods iudgements hell and condemnation or that they may more quietly sleepe in their carnal security without any trouble of minde or torment of conscience which they could not quietly doe if they were awakened and terrified with the guilt of hainous sinnes and outragious crimes § Sect 8. The sixt rule is that we must neglect no sin as though we were in nâ— daunger of falling into it The sixth rule to be obserued for the resisting and subduing of the flesh is that as we are not securely to neglect any sinnes though we seeme neuer so farre off from falling into them because wee haue in vs the seedes of all sinne and neede nothing to the committing of them but that God should giue vs ouer to our owne strength and to bee tried with Sathans temptations in which regard wee are to worke out our saluation with feare and trembling and when wee thinke wee stand to take beede of falling so that we bend our chiefe study for the mortifying of those fleshly lusts which are strongest in vs and endeauour most earnestly to withstand and ouercome those enemies which haue most preuailed against vs that wee keepe the narrowest watch and place the strongest guard vpon that part of the Citie of our soules where the wall hath beene most battred and the enemy hath giuen the strongest assaults For when they haue preuailed there they are most likely to attempt againe and when these vnruly beastes haue broken downe the hedge and made a gap there they will againe seeke to enter and come ouer euen after the passage is stopped and those sinnes which haue formerly ouercome vs will bee ready in confidence of their victory to make new assaults and are likely againe to giue vs the foyle vnlesse we keepe a more diligent watch stand stoutly vpon our guard and bee well armed and furnished with spirituall weapons and munition Euen nature teacheth vs to bee more wise and prouident in auoyding those euils which in our owne feeling and experience haue beene most harmefull and
possible that we should in this way stand at a stay but if we goe not forward we shall goe backward if we doe not rowe continually against the tide of our corruptions they will carry vs downe the streame into the dead sea and gulfe of perdition CHAP. XIX Of the first meanes to strengthen the spirit which is to auoide the meanes whereby it is weakned § Sect. 1. That our sins are the cheife 〈◊〉 whereby the spirit is weakened WEE haue shewed how necessary it is if wee would get the victory against our spirituall enemies fleshly lusts that we should first vse our best endeauour to weaken them and then set vpon them with all our forces But this is not enough but as wee are to weaken and disarme our enemy the flesh so on the other side wee must with like earnestnesse and diligence strengthen and arme the spirit it being no lesse necessary for the obtaining of victory to nourish our friends thtn to famish our enemies and to furnish them with all prouision armour and munition then to withdrawe and keepe backe from the other all these warlike helpes Although in trueth in this spirituall warre both these concurre and meete in the same actions for the famishing of the flesh is the nourishing of the spirit the weakning of the one is the strengthening of the other and whilest wee disarme and disfurnish our spirituall enemies of their prouision and munition we furnish our regenerate part with all necessaries So Basill saith Looke how much thou detractest from the flesh and so much thou makest thy spirituall part to prosper and flourish in good health and liking Quantum carni detrabes tantum facies animam spiritali bona habitudine relucere Basil de ieiunio Conc. 2. And therefore I shall be the more briefe in this argument howsoeuer I thinke it fit that something should bee added And first wee will consider this point negatiuely shewing that all meanes are to bee shunned whereby the spirit is weakened and quenched and then affirmatiuely shewing that wee are to vse all the meanes whereby it may be cheared and strengthened Concerning the former The chiefe meanes whereby the spirit is weakened and quenched are our sinnes which doe vexe and grieue the good spirit of God dwelling in vs and make him weary of his lodging and habitation For no stinking filth can bee so noysome vnto vs as sinne is vnto this holy guest and therefore he cannot indure to continue in our bodies and soules as his temples if they be profaned and defiled with it But aboue other sins we weaken the spirit with sins commited against knowledge and conscience wilfully and presumptuously for such sinnes doe most oppositely crosse and thwart the good motions of it and doe as plainely contradict it as if they should say in plaine tearmes though wee take notice of thy will wee will not doe it but the cleane contrary With which kinde of obstinate rebellion the spiritis so wearied and tired that it will no longer contend with vs to bring vs vnto goodnesse but will leaue vs to our owne vile lustes and a reprobate minde to goe on in sinne with greedinesse to our perdition So the Lord professeth that when the olde world resisted the motions of his spirit in the preaching of iust Noah it should no longer Gen. 6. 3. contend with them but seeing this pure water of his spirit would not quench their fiery lusts he would quench them by other meanes euen the vniuersall flood which drowned the whole earth Thus he complaineth that hee was pressed vnder Amos. 2. 13. their sinnes as a cart is pressed that is full of sheaues and therefore threatneth that hee will presse them downe with his heauy iudgements And thus because the Gentiles sinned against the common gift and illumination of the spirit and so against knowledge and conscience therefore the Lord gaue them vp to their owne vile affections and to a reprobate Rom. 1. minde to commit with greedinesse all manner of abominable wickednesse And therefore if wee would not haue the spirit to be so weakened and wearied that it will leaue and forsake vs wee must not as the Apostle exhorteth vs 1 Thes 5. 19. quench it and the good motions thereof by continuing in those sinnes from which it disswadeth vs nor by making his lodging loathsome with the noysome filth of sin grieue the good spirit of God whereby wee are sealed vnto the Eph. 4. 30. day of redemption To which ende let vs consider that if we giue good entertainment to this holy guest he wil sup with vs and with his company make all our cheare comfortable yea rather he will feast vs and make vs a most pleasant banquet of all spirituall delicacies he will beare part with vs in all our griefes and as the Prophet speaketh he will by sympathy and compassion be afflicted in our afflictions Yea he will comfort vs in all our sorrowes and therefore let vs Esa 63. 9. take heede of vexing him for if grieuing our comforter wee make him to leaue vs who shall cheare and refresh vs in all our miseries § Sect. 2 Of some speciall sins whereby the spirit i◠most weakened But howsoeuer all sinnes generally wound and weaken the spirit yet there are some speciall sinnes aboue the rest which doe infeeble it and quench all the good motions of it the first wherof is ignorance and blindnes of minde the which pulleth as it were out of the hand of the spirit his chiefe weapon the two edged sword of Gods Word whereby it defendeth it selfe and offendeth his spirituall enemies and like a blacke foggie mist dazeleth and blindeth the eyes of the vnderstanding so as it cannot discerne the sleights and subtilties the wiles and strong delusions of our spirituall enemies nor on which side they strike vs nor how to ward off their blowes nor withstand the malice and fury of their tentations The second is infidelitie which disableth the Spirit whilest it depriueth it of the chiefe comforts and encouragements whereby it is strengthened against the assaults of the flesh namely Gods sweet promises of grace in this life and glory in the life to come to all those who walk in the spirit and mortifie the flesh with the lusts thereof Yea it weakeneth and looseneth the spirituall bond of our vnion with Christ which is our faith by which alone he is applyed and so stoppeth and hindreth the influences of his graces and the vertue and vigour the iuice and sap which from this roote of Iesse is deriued vnto vs by which alone we are strengthened against the flesh and enabled to withstand all the assaults of our spirituall enemies The third is impenitencie the which is most pernicious to the health and vigour of the spirit for besides that it hindereth all the operations of our faith the application of Christ and all the promises made in him our communion and sweet fellowship with God
direction It much cheareth and delighteth this heauenly counsellour when as wee hearken to his counsels and be aduised by him in all our courses whereas there can be no comfort to any Prince in his gouernment when as his subiects vpon euery occasion stand out in open rebellion and continually resist him in all his lawfull Commaundements and who would not refuse it as an irksome office to be still aduising a man of such a refractory spirit as will either neuer followe his counsaile or make it vnseasonable and vnprofitable by vnnecessary delayes If therefore we would comfort and cherish the spirit let vs willingly entertaine the good motions which it putteth into our minds and speedily put them in practise and execution As for example when as fit oportunitie being offered it moueth vs to call vpon God by prayer either to begge the graces which wee want or to giue him thankes for benefits receiued we are not to tread this motion vnder foote by vtter neglect nor yet to coole or quench it by casting vpon it the cold water of delaies but wee must presently nourish the motion and not deferre to put it in execution when it moueth vs to attend vnto the hearing of the word either on the Lords day when as we are bound to meete in the holy assemblies or on the weeke day when as our necessary imployments in the workes of our callings will giue vs reasonable opportunitie we are to take hold of the occasion offred and not deferre it by causelesse delaies And when God presenteth vs with an obiect of misery and his spirit moueth vs to take the present occasion of doing a worke of mercy as by giuing an almes to the needy visiting the sicke and such as are in prison helping the impotent and comforting the comforâ—les and afflicted wee must not neglect these workes of charitie nor put them off to another time but as willingly and chearefully apprehend the present opportunitie as the husbandman doeth the season of sowing the Merchant of trading and the Marriner of hoysing vp sayles when as hee hath gotten a good gale of winde seeing otherwise God may iustly punish our negligence by neuer granting vs againe such seasonable occasions §. Sect 4. The fourth meanes is serious care to maintaine our peace with God and the peace of conscience The fourth meanes of cherishing and strengthening of the spirit is to bee carefull of maintaining our peace with God and our assurance of his loue and fauour the which is best done by preseruing peace in our owne consciences and by keeping them cleare of knowne voluntary sinnes whereby the anger of our heauenly Father is prouoked against vs and we exposed to his heauy iudgements For if God bee offended how shall his spirit bee well pleased with vs how shall hee be willing to renewe our strength and to send vnto vs fresh supplies of his graces to aide and assist vs against our spirituall enemies or how shall the created spirit dwelling in vs with courage and comfort fight against the diuell the world and the flesh when as it is depriued of the light of Gods countenance and hath its peace interrupted with him yea when it apprehendeth his wrathfull displeasure and as it was with Iob and Dauid conceiueth that God hath not onely forsaken him but is also become his enemie how shall the streames of Gods graces continue running when as they are stopped and cut off from the spring and fountaine or how should our strength hold out when the God of our strength doeth withdrawe himselfe from vs If therefore we would haue the spirit in vs strong and uigorous let vs preserue as much as in vs lieth our intercourse with God and vse all good meanes to strengthen our faith in the assurance of his loue and our reconciliation and peace with him for if God be with it the spirit will be so couragious and magnanimous that it will not care who opposeth against it Yea our care must bee not onely to strengthen our faith in this assurance that God who hath chosen vs will neuer leaue vs and that hauing begun the good worke of regeneration he will neuer giue it ouer till he hath fully finished it because hee is vnchangeable in his loue and his gifts and calling are without repentance but if wee would haue the spirit strong and vigorous wee most not neglect the feelings of faith nor the sensible comforts of Gods loue warming and comforting our hearts but wee must labour to finde the vertue and efficacy of his grace working in vs and haue the experimentall apprehension of the comforts of his spirit Wee must endeauour to haue not onely Gods graces habitually but to feele their seuerall actions and operations working our hearts to all good duties For though the sunshine of Gods fauour once shining vpon vs can neuer vtterly faile yet the beames thereof may by the interposition of our sins bee ecclypsed from vs for a time though the fountaine of his grace towards vs can neuer be dried vp yet the streames thereof may bee so stopped that wee can by present apprehension feele little comfort by it And though our faith which is the life of our spirit cannot be lost of those who euer had it yet when the life of our life the comfortable seelings of faith our communion with God peace of conscience ioy in the holy Ghost are taken away or for a time suspended and hid from vs we are exceedingly weakened in the spirituall part and haue litle comfort or courage in maintaining the fight against our spirituall enemies Now these feelings of faith and comforts of the spirit are best obtained and kept when as wee preserue our Communion fellowship and familiar acquaintance with God in the conscionable and frequent vse of his holy ordinances the hearing of his word Prayer the vse of the Sacraments keeping company with him in his holy assemblies where he is present by his spirit when as with the spouse in the Canticles we reioice in his coÌ„pany and with Dauid bee rauished with ioy and delight when as wee meete him in his holy Temple and when as with them Psal 84. 1. psal 42. 1. 2. wee mourne and grieue for his absence and when he with draweth himselfe doe seeke his face and fauour and aboue all things desire and long after his comfortable presence When as wee labour daily in the mortification of our sins which doe make a seperation betweene our God and vs and doe exercise our selues in all holy duties of his seruice thereby glorifying his holy name and edifying our neighbours by our good example Which if wee doe then shall the beames of Gods fauour and the streames of his graces haue a cleare passage vnto vs with which our spirituall part shall be so cheared cherished and encreased in strength that we shall easily withstand all the malice and fury of our spirituall enemies and obtaine an happy victory in our Christian warfare
suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
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