soule and not to the bodie It is called the euill which encloseth vs namely all the whole man body and soule and finally it is called the law of sinne and law of death and lawes are giuen by the chiefe commaunder and supreame soueraigne which as all confesse is not the body but the soule and herein the reason and vnderstanding Secondly the actions Reason 2 which are attributed to the flesh doe proue this for it is said to couet desire or lust Gal. 5. 17. which is an act of the soule and not of the body and therefore Chrysostome Gal. 5. 17 Non hic carneÌ„ apellat corpus alioquin quomodo concupiscit quandoquidem concupiscentia non caâ—nâ— est sed animae Chrysost in Gal. 5. concludeth that the Apostle meaneth not the body but the soule for otherwise saith he how can the flesh be said to lust seeing lusting belongeth not to the body but the soule for the bodie is to be reckoned among those things which are moued and not which moue as being not â—ragent but a patient Thirdly the sinnes which are attributed to the flesh shew plainely that wee are thereby to vnderstand the corruption of the soule as well as of the body So the Apostle reckoning vp Reason 3 diuers fruits of the flesh nameth not onely Adultery vncleannesse Cal. 5. 9. 20. murthers drunkennesse and such like But also Idolatrie Witchcraft Heresie which are the sinnes of soule and minde and not properly and immediately of the body And this Austine obserued Who knoweth not saith he that Idol-seruice emnitie contention aemulation stomaching August de ciuit Dei lib. 14 cap. 2. dissension heresie enuy are rather the vices of the mind then of the flesh seeing it may be that for idolatrie or some errour of heresie a man may abstaine from the pleasures of the flesh Where further it is to bee noted that these workes of the flesh are not onely in the wicked and vnregenerate but also in the godly and sanctified in respect of their flesh or part vnregenerate for of such the Apostle speaketh seeing they onely are exercised in the spirituall conflict and they and none but they haue the spirit in them lusting against the flesh §. Sect. 4. Reason 4. Original corruption hath ouerspread the whole man body and soule Fourthly the corruption of originall sinne which in the man regenerate is all one with the flesh hath ouerspread not the body alone but also the whole man body soule for the image of God was thereby defaced which principally consisted in wisdome originall righteousnes and holines and these were cheifely and immeadiately seated not in the body but in the soule and in this regard the whole man the soule as well as the body needed to be washed in the blood of Christ and in the lauer of regeneration because all his powers and parts were defiled and corrupted The which will better appeare if wee consider of some particulars For in the minde and vnderstanding are seated as in their proper place the sinnes of ignorance not onely in the vnregenerate according to that of the Apostle the naturall 1 Cor. 2. 14. man perceiueth not the things which are of the Spirit of God for they are foolishnesse vnto him neither can bee know them because they are spiritually discerued but also the reliques therof remaine in the regenerate for we know but in part and we see but as through a glasse darkely in which regard Christ telleth 1 Cor. 13 38. Peter that flesh and bloud had not reuealed vnto him that our Sauiour was the Sonne of God meaning by flesh and bloud humaine reason and vnderstanding And vnto this we may adde the sinnes of infidelity and doubting errours and heresies In the conscience also there is stupiditie and terrours whereby it is either asleepe and obserueth not our actions to approue that which is good and to accuse vs for euill or being awakened doth with horrible fury pursue and terrifie vs admitting of no pacification In the cogitation and imagination vanity and much wickednesse according to that Gen. 6. 5. Where it is said that God saw that Gen. 6. 5. 2 Cor. 3. 5. euery imagination of the thoughts of mans heart were onely euill continually Finally in the will remaineth much auersnesse to good and pronenesse to euill great rebellion and stubbornnesse against God whereby we resist his holy Ier. 17. 10. wil. in respect wherof the Prophet saith that the heart of man is wicked aboue all things and the Apostle telleth vs that in our wils there is no inclination vnto any thing which is good vnlesse God first worketh it in vs. By all which it appeareth that by the flesh we are to vnderstand the corruption Philip. 2. 12. Bernard de Aduentu domini Serm. 5. of soule body according to that of Bernard As saith he the old Adam was spread ouer the whole man and professed him wholly so now let Christ haue all who hath created all and redeemed all and will also glorifie all §. Sect. 5. Reason 5. Because the Body and spirit are not enemies but louing friends Fiftly the Flesh and the Spirit are as the Apostle telleth vs contrarie one to the other and like mortall enemies in hostile manner they fight together seeking one anothers ruine and destruction but such emnitie is not betweene the soule Gal. 5. 17. and body for then they would seeke one anothers ouerthrow whereas contrariwise they mutually loue and cherish the one the other and are much grieued when they must part asunder so the Apostle telleth vs that no man Eph. 5. 28. 29. euer yet hated his owne flesh but nourisheth it and cherisheth it euen as the Lord the Church and in this regard hee willeth the husband to loue his wife as his owne body And this argument Chrysostome vseth Whereas saith hee the Apostle telleth vs that the flesh lusteth against the spirit he speaketh of a Chrysost in Gal. 5. twofold knowledge whereof the one is contrary to the other to wit not the soule and body but vertue and maliciousnesse for if they should be so opposed they would destroy one another as water fire and light darknesse c. Now whereas the opposition and fight is not betweene the body and the soule but the flesh and the Spirit hereof it will clearely follow that wee are not by flesh to vnderstand the substance of the body but the quality of corruption in soule and body for these enemies are of like nature and therefore as by the spirit we vnderstand not the substance or essence of the holy spirit but a created qualitie of holinesse and righteousnesse in the whole man so contrariwise wee are by the flesh to vnderstand not our bodily substance but the sinfull quality of corruption which hath defiled soule and body § Sect. 6. The sixt reason taken from the wordes of the Apostle Rom. 7. 18. Sixtly the Apostle saith that in him
by the sanctifying grace of Gods holy spirit that our hearts so farre forth as they are vnregenerate are a sincke of sinne and a sea and gulfe of wickednesse wherein the diuell câ—sting the spawne of his temptations begetteth vgly monsters of all sorts both small and great And that as our bodies when they are at the purest haue in them sufficient matter for all maner of diseases so our soules being much more corrupted are aptly disposed to any sinne Secondly knowing and remembring that through this corruption we are prone to all sinne let this humble vs in the sight of our frailtie and weakenesse and cause vs with more earnestnesse to craue Gods assistance and denying our selues to rest on his strength which alone is able to preserue vs from falling Thirdly let this moue vs to shake off all carnall securitie and presumption of our owne graces and to keepe continually a narrow watch ouer our hearts that we be not at vnawares ouertaken through the deceitfulnesse of sinne Let it make vs to worke out our saluation with feare and trembling as the Apostle exhorteth and whilest we thinke we stand take heede of falling Phil. 2. 12. 1 Cor. 10. 12. Let vs be perswaded hereby to labour and endeauour daily to purge our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God Finally let 2 Cor. 7. 1. vs remember that the man is blessed that feareth alwayes But as for those who harden their hearts through securitie and Pro. 28. 12. presumption they are of all others most ready to fall into all euill and mischiefe § Sect. 5. The fift policie iâ— to perswade vs that we may safely vse the meanes and occasions of sinne A fifth pollicy which the flesh vseth to draw vs vnto sinne is to perswade vs that we may safely vse the meanes and occasions of sinne and yet be preserued from the sinne it selfe And thus Lot was allured to drinke excessiuely neuer suspecting his falling into that brutish drunkennesse and much lesse that abhominable incest with his owne daughters Thus Dauid securely liued in idlenesse and wantonnesse neuer thinking that these would bee the meanes to bring him to whoredome Thus Salomon gaue his strength vnto woemen and defiled himselfe with vnlawfull lustes neuer imagining that this corporall whoredome would bee the occasion and meanes to make him commit also spirituall whoredome with Idols and strange Gods Thus Iehosaphat lincked himselfe with wicked Ahab by marrying his daughter and yet supposed that he should no way bee tainted with his impieties and Peter presumed that hee should be constant in his loue to his maister and the profession of the trueth and yet consorteth himselfe with the high Priests seruants And thus in our times many thinke that they may be safely present at the Masse and idolatrous seruice yea themselues haue about them many meanes and occasions of idolatry and yet not fall into the sinne it selfe many think they may ordinarily sweare and yet neuer commit the sinne of periury that they may nourish couetousnesse and yet neuer commit theft fraude oppression or any vniustice that they may drinke pamper the belly and vse all maner of wanton dalliance and yet be farre enough off from fornication and adultery Now that wee may not be abused with this deceipt let vs consider that where the Lord forbiddeth any sinne there he also forbiddeth the occasions and meanes therof because those who doe not carefully auoide these they cannot possibly escape the other That they who goe in the way wil though the neuer thinke of it come thereby to the towne or place to which it leadeth That if wee alwayes walke vpon the yce or slipperie places we shall euer be in daunger of falling and often fall though we be neuer so weary and therefore the Psalmist pronounceth him blessed who hath not walked in the way of sinners That as they who vse surfetting and drunkennesse yea drinke daungerous poysons cannot looke to enioy Psal 1. 1. their health because they vse the meanes which bring men ordinarily to sicknesse and death so they who vse the meanes of falling into sinne which is the sicknesse of their soules cannot looke to enioy the life of grace but will quickly fall into spirituall diseases which in the ende will bring them to vtter destruction Finally that they who vse the meanes and occasions of euill doe desperately runne into temptations presume of their owne strength and so are Eccle. 3. 26. giuen ouer of God and being abandoned of his assistance must needes fall and come to ruine for he that loueth danger shall perish therein § Sect 6. The sixt policie iâ— to draw vs by degres to commit hainous sins Sixtly the flesh oftentimes deceiueth vs by drawing and intycing vs by degrees to the committing of those sins which are most great and haynous as first to looke and cast wanton glaunces then to lust then to consent to the committing of the fact then to plot and deuise of the meanes how it may be effected then to the acte it selfe and lastly to the often reiterating of the same sinne Thus first it defileth the heart with couetousnesse then causeth it to bee discontented with our state and portion then to couet other mens goods and finally to deuise and put in practise the meanes whereby they may bee gotten from them as fraude deceipt extorsion oppression and such like vnlawfull courses And thus it draweth vs into all kindes of wickednesse by alluring vs to keepe company with those that loue and liue in it then for carnal and by-respects to wincke at and tollerate their sinnes whose persons we affect then to thinke them light and veniall then for company sake to commit them least wee should be thought more precise and scrupulous then the rest of our consorts and finally to defend our wickednesse yea to boast and bragge of it as though it were some vertuous action and much for our credit to liue in it And thus it bringeth vs to the highest step of the ladder of wickednesse vnto which it could neuer haue mounted vs vnlesse it had caried vs by these degrees and maketh vs embrace the most haynous sinnes as it were our choysest friends which before wee tooke for our greatest enemies and therefore hated and auoided them by bringing vs first acquainted with all the allies friends and attendants which waite vpon them For the preuenting of which deceit our best course is to keepe a narrow watch ouer our selues that we be not thus ouertaken specially ouer our owne hearts that we may withstand the first motions vnto sinne and euen crush it in the shell that it may neuer come to hatched Secondly to take notice of our least sinnes that wee may not securely liue in them but hauing fallen may recouer our selues by vnfained repentance And lastly that seeing our selues are too too retchlesse and secure we doe often and vnfainedly desire the Lord
of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
most woefull and miserable conditions if wee doe not fight against it it will fight against and ouercome vs if we delicately bring vp this slaue from his youth hee will not onely be as a son but as a tyrannous Lord and maister at the length if wee hold it not strictly vnder in base subiection it will leade vs captiue vnto sinne and inthrall both our soules and bodies in most wretched bondage so that much better it were for vs to be miserable Galley-slaues to the merciles Turkes then to be held in this cruell bondage although a generous and noble death were much to bee preferred to either of them Better it were with the Prodigall sonne to become swineheards and feede filthy hogges then to become seruants and slaues to these sensuall and more filthy lustes which make vs to take delight in nothing but in wallowing in the myre and sinke of sinne Now how vnworthy is it our beeing and breeding that wee who were by our creation the sonnes and children of the glorious creatour of heauen and earth should by yeelding our selues to our carnall and sinful lusts become slaues to such cruel tyrants who will make vs imploy our bodies minds which were created for the seruice of the great God in the miserable Maior sum et ad maiora genitus quam vt mancipium sim mei corporis Seneca bondage of sinne and Sathan The heathen man could say that hee was more noble and borne to more excellent ends then that he should become a slaue to his owne body and should not we who far exceede him in spirituall nobilitie as hauing God for our father and Iesus Cbrist for our elder brother fight rather in this warfare vnto blood and death then to become captiues thrals to a far worse master euen the body of sin and death which dwelleth in our members But as the flesh is hatefull for it base and carnall tyranny so is it in respect of the pollution and filthinesse thereof most odious and loathsome for there is no filthy sincke no stincking carrion to be compared vnto it Now which of vs as one saith especially ennobled by birth and liberally Bernard lib. de dilig Deum brought vp that being clothed with loathsome ragges spawled on with filthy spittle and in most beastly maner defiled with noysome excrements and filth that would not exceedingly loath and abhorre them hastily strippe them off and with indignation cast them away And therefore he who findeth not his garment but himselfe within vnder his garment to bee such an one it becommeth him to grieue so much the more and to be astonished in his mind because he beareth and is faine to carry about with him that which being much more neare is also much more loathsome abhominable § Sect. 3. The 3 reason taken from â—â—e manifold euills which aâ—câ—â—ent vnto vs by the flesh Thirdly let the manifold euils which are done vnto vs by the flesh make vs to vndertake this combate against this malitious and pestilent enemy with all courage and resolution For it is more mischieuous vnto vs then the diuell himselfe who as hath beene shewed could neuer hurt vs if we were not first betrayed by this inbred enemy Yea it is worse then hell and damnation as being the cause of them both and without it hell were no hell neither could condemnation fosten vpon vs vnlesse wee walked after these carnall lustes It is the roote of all sinne and the wel-head and fountaine of all other wickednesse from which idolatry blasphemy murther adultry and all impietie and vnrighteousnesse growe and spring Consequently it is such an enemy as maketh God himselfe our enemy exposing vs to the hot flames of his fiery wrath and would innumerable times cast vs headlong into the euerlasting torments of hell fire if the infinite mercies of God did not stay vs in the way It is the prouoker and inticer to all wickednesse and all the outrages and horrible crimes which are committed in the world may challenge the flesh as their chiefe cause and authour From it came Caines murther Lots incest Dauids adultry the malice of the Iewes and Priestes which moued them to slander apprehend accuse condemne whip crowne with thornes and crucifie the Lord of life It was it that pearced our Sauiours hands and feete that thrust the speare into his side that made him to bee in that agony and perplexity in the garden and vpon the crosse and which moueth men daily to crucifie him afresh and to trample his precious blood vnder their filthy feete as though it were an vnholy thing and can wee finde in our hearts to haue any peace or truce with such a malitious enemy to our blessed Sauiour And shall wee not rather with implacable anger and constant resolution assault persue wound and kill it which offred all these indignities to our dearest Lord Moreouer as it is the cause of all sinne so also of all punishment in this life of all our miseries of sicknesse and diseases of the body trouble of conscience and terrours of minde of pouertie and penury in estate losse of our good names shame and reproach and all other the deserued punishments of sinne and for conclusion of all of death in the ende of our liues and of euerlasting condemnation and destruction in the world to come For if we liue after the flesh wee shall dye the death of body and soule and not onely bee depriued of Gods fauour of the eternall fruition of his heauenly kingdome and those vnspeakeable ioyes which shal neuer haue ende but for euer bee plunged into the lake of perdition whereas is weeping and gnashing of teeth Now what can iustly more incense our anger to take sharpe reuenge vpon such an enemy then to consider that it is vnto vs the authour of all mischiefe and plungeth vs into all euill both of sinne and punishment § Sect 4. The 4 reason is taken from the assurance of victorie Lastly let this encourage vs to the fight in that if wee make warre against our flesh and the lustes thereof wee shall be sure to obtaine the victory and not onely ouercome them but with them the world the diuell and all other enemies of our saluation To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates vbi vincuÌ„tur invisibiles cupiditates etc. August de Agon Christ lib. cap. 2. Tom. 3. col 762. excellently speaketh There saith he the inuisible powers which are at enmitie with vs are ouercome where the inuisible lusts are conquered and subdued And therefore we who ouercome the desires of worldly things in our selues it is necessary that we should also ouercome him who by these desires raigneth in man c. For within vs we ouercome those who assault vs without whilest we ouercome our lustes by which they raigne and rule in vs as on the other side those whom they find like vnto themselues them they drawe with
August in psal 103. T. 8. cap. 1212. vs obserue well saith Austine the serpents head that we may giue it mortall wounds or keepe it from entring and gliding into our hearts and what is the head of the serpent but the first suggestion and temptation vnto sinne wee must deale with the flesh as Cyprian would haue vs to deale with the diuell seeing it is his child and much resembleth the wicked father Withstand saith he the diuels first alluring suggestions Diaboli primis titillationibus obâ—â—andum est nec colubeâ— soueri debet donec in serpentem formetur Cyprian de Ieiunio neither let vs cherish the snake least within a while it growe to a serpent The motion of sinne is but too too naturall and therefore it is our best course to stoppe it at the first when as it is but slow and weake whereas the longer it lasteth the more it increaseth in strength and violence It is an exorbitant and vnlimitted euill which admiteth of no bounds if we let it haue full libertie to inlarge it selfe and like Elias cloude though at first it seeme so small that it can scarely be discerned it wil extend it selfe to such a largenesse that it will hide from vs all our heauenly hopes and let vs haue no warmth nor comfort by the light of Gods countenance § Sect 4. That if we doe not withstaÌ„d the first assaults of the flesh we are not so wise as worldlings in their generation O then that wee were as wise for our soules as wee are wise in our generation about the things of the earth For who hauing fire cast into his bosome will not as soone as he discerneth it presently cast is out who is not ready with all speede to quench it when as it first taketh hold of his house and what fâ—lly and madnesse would wee thinke it if any should let it alone because the fire is but new begun supposing that it may more conueniently bee quenched when it is increased to a great flame wee cause our garments to be mended when the rent is but small because it will then be both best and most easily done whereas if we let them alone euery thing catcheth hold and will by increasing the rent spoyle the vesture If the waters haue made a breach in the bankes wee thinke it our wisedome presently to mende and make it vp and if we spye a leâ—ke in our shippe we presently stop it and doe not stay till it be ready to sinke with water And why should we then suffer our sinfull lustes to burne in our breasts and not rather cast out this hellish wilde-fire as soone as wee perceiue it hath enflamed vs why should wee not bee as carefull for our soules as we are for our houses and with all speede extinguish the flames of carnall concupiscence as soone as they are kindled when as we may doe it with more ease and farre greater safetie and securitie The least sparke saith one growth in time to a great flame and often times the seede of the Vel exigua scin tilla flaÌ„ nam ingentem acceudit et hominem saepe numero vipetae semen perdidit c Nazian in sent viper hath destroyed a man And therefore knowing this let vs flee and shunne the least fault seeing though it be small yet it will become greater if we suffer it to goe on A small errour and digression in the beginning of the way becommeth great in the ende of the iourney and whereas when wee begin to erre out of the right path into some by-way wee might recouer soone our errour by returning backe or crossing ouer to the way whence we so lately digressed if we hold on the longer we trauell like the lines in the circumference drawne from the center the further we shall be from the right ende of our iourney and so our errour will not be amended without great trauel labour O why doe we not then presently mende the rents which sinnes newly committed haue made in our consciences seeing being thus torne and tottred new sinnes will more easily catch hold and make them farre worse then they were at the first why should not wee make vp the breach when it first appeareth but suffer it still to bee more and more increased vntill wee bee ouerflowed and drowned with a stood of wickednesse and why should we not presently stoppe the leakes which sinne hath made in the shippe of our soules but put it off to the time of sicknesse and death when as being full of all impiety wee are ready to sincke into the gulfe of Hell Excellently speaketh Augustine to this purpose As soone saith hee as any sinnes haue stollen vpon and surprised vs let vs presently take care to cure the wounds of our August de tempore serm 8. 8. T. 10. c. 785. soules by applying the medicine of vnfained repentance The stitching needle and plaister are fruitfully applied to wounds whilest they are yet warme and the sore is soone healed which is not suffered to fester and rancle with negligent handling And therefore as oft as wee offend let our sinnes finde vs iudges and not patrons accusers and not defenders Doe thou acknowledge and God will forgiue and how shall God vouchsafe to forgiue if we will not vouchsafe to acknowledge that wee haue offended him For the good of our bodies wee are carefull to obserue the rules of Physicke meeting and preuenting approaching diseases before they seaze vpon vs because health is with more ease and safetie preserued whilest wee haue it then recouered when it is lost or if wee haue neglected this yet wee are ready to withstand the beginnings of our diseases by the vse of all good meanes because wee knowe that the medicine is prepared too late when as the sicknesse hath taken fast hold and is increased to it full strength Let vs then be as wise for our soules for what is sinne but a spirituall sicknesse which causeth and bringeth euerlasting death And therefore our best course is to preuent it and the next quickly to cure and remoue it It is the Gangrene of the soule which is cut off with litie daunger Malum nascenâ— facilius curatur Cicuri de offic when it first tainteth and but slightly toucheth a member but if it be let alone it will creepe and spread it selfe ouer one part after another vntill at last it growe desperate and incurable It is a spirituall plague which first insensibly infecteth the ayte and by it the spirits and so spreadeth ouer the whole body till it come to the heart and therefore heere if euer the Physitians rule is good to be obserued Cito longè tarde for wee cannot flee from it too speedily nor goe too farre from it and it wil be much too soone and exceeding daungerous if wee doe at any time returne vnto it Sinne is that euill seede which the wicked one soweth in our hearts which if it be watred and
dangerous as those in bred enemies which we nourish in our owne bosomes who like secret traitors disarme vs of our chiefe weapons and munition when as we are assaulted with those professed enemies and lay vs open and naked to be spoiled by their inuasions and wounded by their blowes For so were we in our creation through Gods infinite goodnes furnished with such impenetrable Armour of innocencie and righteousnesse that Sathan with all his hellish armie could not hurt vs and therefore not being able to preuaile by force and violence hee entertained with our first parentâ— a treacherous parley wherein he perswaded them to put of their armes and to entertaine into their soules a troupe of his tentations which were no sooner entred but presently they vanquished all their forces ransackt their soules of all spirituall graces and brought them into â— miserable subiection through his hellish tyrannie And that he might the better keepe them in perpetuall obedience hee did not onely kill and spoile the naturall inhabitants Gods sauing graces but placed euen in the chiefe Castle of their soules a strong garrison of carnall corruptions and fleshly lusts which should reserue this like a conquered citie for his owne vse and as it were open the gates vnto him and his tentations when as he pleased to make an entrance §. Sect. 4. That Sathan and the world could not hurt vs were they not ayded by our owne flesh And this was the fountaine of all our miserie and the chiefe cause and meanes of Sathans tyrannous soueraigntie and of our base thraldome and slauerie yea this is the cause why he still preuaileth and holdeth vs captiue to doe his will For those forraigne forces led vnder the conduct of Sathan and the world could neuer vanquish vs vnlesse the flesh and the lusts thereof did betray vs into their hands their wisedome could not circumuent vs vnlesse these secret traytors gaue them continuall intelligence of all aduantages their malice and power could not hurt vs if they had not a strong partie to assist them in our owne bosomes who by their mâ—â—â—nous sedition and ciuill warres weaken vs and strengthen them neither could they euer conquer vs if these intestine rebels did not open the gates and let in the troupes of their tentations And therefore as I haue indeauoured to arme and strengthen the weake Christian against the forces of those forraigne enemies so it now remaineth that I should adde to the former this last part of the Christian warfare describing this conflict betweene the flesh and the spirit and teaching the Christian with what aydes and supplies he must support his weakenesse in these dangerous encounters how hee must keepe vnder these wicked traitors and so carry himselfe and menadge his weapons as that he may be assured to obtaine the victorie CHAP. II. Of the flesh and the diuers significations of it and what we are to vnderstand by it in the following discourse §. Sect. 1. That there is in a christian this fight betweene the flesh and spirit WHere first we will speake of the enemies which fight one against another in this Warfare and then of their conflict In the former wee will consider first what these enemies are and then how dangerous and pernicious vnto vs if they be not subdued kept in subiection to them which fight on our side against them The enemies which thus fight with one another are the Flesh and the Spirit with an innumerable armie of their motions and lusts Both which with all their forces dwell in euery true Christian making mutuall opposition the one nilling what the other willeth and hindring and destroying that which the other furthereth and aduanceth This plainely appeareth by the Scriptures which both discouer this hostile dissension and contrarie faction in the same man and the opposition and conflict which ariseth from their emnitie and cohabitation their natural diuision and locall vnion So the Apostle speaketh plainely of this conflict in all Christians Gal. 5. 17. Ioh. 3. 6. Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrarie one to another and particularly in himselfe where he thus complaineth But I see another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 25. law in my members rebelling or warring against the law of my minde and bringing me into captiuitie to the law of sinne which is in my members And againe I my selfe in my minde serue the law of God but with my flesh the law of sinne And hence it is that the Apostle Peter exhorteth vs to fight valiantly against these lusts because they doe continually make warre against vs. Dearely beloued saith he I beseech you as strangers and pilgrims abstaine from fleshly lusts which 1. Pet. 2. 11. fight against the soule 1. Pet. 2. 11. §. Sect. 2. The divers significations of the word flesh taken for things materially subsisting Now that we may like Christs faithfull souldiers after a lawfull and laudable manner thus fight against them wee must in the first place labour to know what they are least we mistake our enemies for our friends to which end we are to vnderstand that the flesh is diuersly taken in the scriptures As to omit many acceptations of it which are farre off and nothing pertinent to our present purpose sometime it is taken for all mankinde In which sense it is said that all a Gen. 6. 12. flesh had corrupted his way vpon the earth that is all mankinde that all flesh is b Esa 40. 6. grasse that is all mankinde is fraile and momentany and that God would c Ioel 2. 28. poure out his spirit vpon all flesh that is vpon men of all sorts and conditions Sometimes it is taken for the whole man d 1. Pet. 3. 18. consisting of soule and body And thus our Sauiour Christ is said to haue beene put to death concerning the flesh that is his humane nature his body being seuered from his soule and his soule in his present sense and feeling from his God when as vpon the crosse hee bore his wrath for our sinnes and the Psalmist hauing said that he would not feare Psal 56. 4. what flesh could doe vnto him Psal 56. 4. expoundeth himselfe in the eleuenth verse In God saith he haue I put my trust I will not be affraide what man can doe vnto me Sometimes it is taken for the body of man alone consisting of many members And so the Apostle exhorteth vs to cleanse 2. Cor. 7. 1. our selues from all filthinesse of the flesh and of the spirit that is body and soule and the Psalmist saith that the enemies Psal 79. 2. of the Church had cruelly giuen the flesh of Gods Saints to the beasts of the earth that is the dead bodies of Gods seruants which also as he saith in the same place were giuen to be meate to the fowles of the heauen Sometime this word flesh signifieth the whole
adhering to all the parts and faculties of our soules and bodies vnmortified and vncrucified or that part of a Christian which is vnregenerate and continually fighteth and striueth against the spirit And this is the malicions enemie that assisteth Sathan and the world to worke our vtter ouerthrow vnto which the Scriptures haue giuen many names whereby the nature and qualities there of are implyed that we may the better know it and arme our selues to fight against it For it is called the a Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man not onely because in age and antiquitie it almost matcheth humane nature but rather to imply vnto vs that like those who by reason of their old age haue had much experience it is very subtle and politique and so full of sleights and stratagems that if wee be not exceeding wary and watchfull it will easily circumuent vs. It is called also the b 1. Cor. 2. 14. naturall man because this corruption ouerspreadeth the whole nature of all men who are vnregenerate for howsoeuer in the first creation we were good free from sinne yet after the fall of our first parents wee were so degenerate and infected in our natures with the poison of their corruption that it is as naturall familiar and easie to sin and offend God as for a man to eate drink and sleepe for a fish to swim a bird to flie or for a stone to descend downwards It is called the old Adam to leade vs vnto the fountaine from which it sprung that is not God who made all things good but our first parents who as they lost the image of God by their fall and were wholly corrupted in their owne natures so they deriued their corruption vnto all their posteritie and hauing first defiled themselues with this spirituall Leprosie did also infect therewith all that numerous of-spring which descended of them It is called the c 2. Cor. 9. 17. Rom. 8. 10. body because this corruption dwelleth in the bodie and exerciseth it selfe in it by it as by it instrument in the committing and perpetrating of all the workes of darknes and that we may the more clearely discerne what body the Apostle meaneth he calleth it the d Rom. 6. 6. body of sinne and the e Col. 2. 11. body of the sinnes of the flesh because the flesh by the bodie committeth all manner of sinne and wickednesse It is called the body of death because it is the cause of death and f Rom. 7. 24. condemnation in which sense Elizaus his Disciples said that death was in the pot that is deadly poysonous hearbs which would cause them to dye who had tasted of them It is called also g Rom. 7. 8. 11 sinne not onely because it selfe is sinne but also the roote and fountaine of all other wickednesse and the h Rom. 7. 17. sinne that dwelleth in vs because like the strong man it keepeth sure possession till a stronger commeth and dispossesseth it euen the Spirit of God dwelling in vs. It is called i Iam. 1. 13. 14. euill concupiscence because it filleth vs with sinfull lusts and maketh vs to to stand in opposition against the will of God desiring and willing that which he nilleth and condemneth It is called k Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which encloseth or besetteth vs about because this hellish Captaine with a whole armie of sinfull lusts enuiron vs on euery side so as wee cannot possibly of our selues escape out of their ambushments Finally it is called the law of sinne the l Rom. 7. 23. law of the members and the m Rom 8. 2. law of death because it is the rule of all the naturall mans actions guiding him into all wickednesse the commander of all his parts and members vnto whose iniunctions they doe like subiects yeeld free and willing obedience the which their seruice and subiection is in the end rewarded with euerlasting death of bodie and soule CHAP. III. What wee are to vnderstand by the Spirit in this discourse §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures AND thus wee haue shewed what the flesh is which is one of the champions in this spirituall combate now wee are to consider of the other which is the Spirit and that wee may the more distinctly know what it is wee must vnderstand that the word Spirit is diuersly taken in the Scriptures and to omit many acceptations which are altogether impertinent to our present purpose we may obserue that it is sometimes taken generally for all spirituall and incorporeall substances and sometimes more specially for some one of them And thus it sometime signifieth the whole a Ioh. 4. 24. deitie and sometime euery one of the persons the Father the b Ioh. 6. 63. Sonne in respect of his diuine nature and the c 1. Ioh. 5. 6. 7. holy Ghost who hath this name of spirit after a vsuall and peculiar manner giuen vnto him But howsoeuer God and euery of these holy and diuine persons doe fight in vs and for vs against the flesh seeing it is their grace that supporteth vs and their strength whereby wee ouercome yet we are not to vnderstand by spirit in the following discourse this diuine nature who being omnipotent none is able to resist Sometime it signifieth the d Eccles 12. 7. Act. 7. 59. 2. Cor. 7. 1. soule of man euen as the flesh is taken for the bodie but these are not opposites and enemies but deare friends who so entirely loue that they feare nothing more then to be separated and to part company Sometime it signifieth that chiefe and excellent facultie of the soule called e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. reason and vnderstanding but neither can it here be taken in this sense because this spirit it selfe is corrupt and sinfull and this naturall reason and wisedome is enmitie against God and against this spirit whereof we speake which opposeth and fighteth against it as against his chiefest enemie Sometime it is taken for the vigour and efficacie of the vnderstanding and reason it selfe as where the Apostle exhorteth the Ephesians to be renued in the spirit of their minde Sometime by spirit we vnderstand the f Luke 1. 15. Gal. 3. 2. Act. 2. 18. gifts and graces of the spirit as Faith Loue Hope Ioy and the rest which being fruits of the Spirit do stand in opposition to the lusts of the flesh and in some sort doe fight against them they being contrarie the one to the other Finally the Spirit sometime signifieth a new qualitie of holinesse created and wrought in all the Elect by the Spirit of God whereby all the powers and faculties of his soule and body are renewed according to the image of God in wisedome holinesse and righteousnesse In which sense wee are to vnderstand it in this place §. Sect. 2. What wee are
diuers other reasons may be added For first this corruption of nature is called the flesh because the body is the instrument of the soule to execute and put in practise the lusts and desires of sinfull concupiscence according to that Rom. 6. 13. Neither yeeld ye your members as instruments of vnrighteousnesse vnto sinne And the soule lusteth Rom. 6. 13 by the body whereof it is that the sinne of euill concupiscence is attributed to the body as the instrument though the minde be the chiefe egent euen as the eye is said to see when as the soule rather seeth by the eye and the sword is said to kill when as it is the man rather that killeth with the sword Secondly because the sinfull corruption of our natures doth discouer and manifest it selfe rather by the outward actions of the body and concupiscence of the flesh then by the secret cogitations and desires of the minde and will For whilest this poison lurketh in the minde and will it is secret and hidden alwaies to others and oftentimes euen to our selues but then it commeth to be known when as it swelleth in our carnall concupiscence and breaketh out in the sores of wicked actions And as it fareth in the naturall birth so in this hellish broode of sinne after that the Diuell or our corrupt flesh haue cast into the minde the cursed seede of sin the concupiscence warmeth fashioneth and nourisheth it and so though in the first conception it was vnknowne euen to the parents themselues that bred it in the further growth thereof by lust and in the birth by the outward action it is made manifest both to them and others Whereof it is that the holy Ghost calleth this sin and corruption concupiscence of the flesh not because it gaue vnto it the first beeing in nature but did onely first discouer it and as it were brought it forth into the world Thirdly because the baites and allurements wherewith the Diuell and the world intice vs to sinne are offered most vsually vnto our mindes and vnderstandings by the mediation of the bodie and the outward senses as riches honours and voluptuous pleasures for these obiects beeing tendred to the senses they present them to the vnderstanding wil which approue and chuse them not caring to swallow the hook of sinne so they may feed on the bewitching bait But what is the cause hereof Not for that the senses and carnall concupiscence doe first infect the superiour faculties but because being already corrupted they are ready to entertaine al such wicked motions And as inferiour seruants doe not nor dare not perswade their soueraignes to such sinfull actions as are contrarie to their liking and odious vnto them as those who are royally munificent and bountifull to base bribing and vnconscionable pilling of their people those who ate chaste and temperate to wantonnesse and excesse but onely vnto such vices as they are by nature somewhat inclinable vnto so is it in this little kingdome and common-wealth of man for the vnderstanding and reason are first corrupted and fallen from that integritie spirituall wisedome and excellencie in which they were created wherewith they were inlightned with the knowledge of God and of spirituall and heauenly things in which originally they tooke all their delight and sweet contentment and now being blinded with ignorance and not able to discerne or rellish these diuine delicates they cease to liue this spirituall life and can take no pleasure in heauenly things and therefore giue themselues ouer to all sensuality and willingly entertaine all corrupt motions of the flesh which by the mediation of the body and carnall appetite may conueigh vnto them any earthly delight And thus the soule is said to lust by the flesh when as it desireth those things which are delightfull and pleasant according to the flesh euen as contrariwise the concupiscence of the soule in it created puritie Quid est secunduÌ„ carnem ambulateâ— carnalibus concupiscentiâ—s consentire c. August serm 7. T. 10. was when it delighted it selfe in those things which were spirituall and heauenly To which the speech of Austine fitteth well What saith hee is it to walke according to the flesh Nothing else but when we consent to carnall lust And what is it to walke according to the spirit It is to be so assisted with Gods holy Spirit in our mindes as that we doe not obey this fleshly concupiscence §. Sect. 3. An other reason why this our spirituall enemie is called the flesh Fourthly the whole corrupt man body and soule is called flesh because the soule as well as the body being giuen ouer to all sensualitie doth only desire and ioy in fleshly delights and the vaine pleasures of sinne whereof it fitly hath it name from the obiects and actions about which it is wholly exercised And this reason Austine giueth the soule saith hee is therefore called flesh because it onely desireth Anima vero cum carnalia bona adhuc appetit câ—â—o nominatur August de fide et Sym. cap. 10. those things which are carnally good Yea will some say but their remaine yet in corrupteth nature some reliques of diuine light and some sparkes of created wisedome which condemne fleshly pleasures and oppose against carnall and sensuall lusts I answere that there are indeed euen in meere naturall men some conflicts betweene their reason and affections their conscience and concupiscence but seeing that commonly the issue of this skirmish is the victorie of the lusts and passions and the base yeelding of the minde and reason to subiect themselues to their lawes in the members and to agree to the carnall conclusion of these inferior parts they are fitly with the sensuall faculties intituled with the same denomination of flesh sinful coÌ„cupiscence the rest Fiftly the corruption of nature as well in the soule as the bodie is called flesh because by the flesh and carnall seede in our generation sinne is propagated vnto the whole man soule and body And finally because the soule reason and vnderstanding forgetting their created excellencie supremacie and authoritie ouer the other inferiour parts doe basely subiect themselues to become seruants and slaues vnto the flesh for the contemptible wages of sinfull pleasure And whereas they were made to rule the body now they spend all their study and paines in doing seruice vnto it in pampering of the belly and decking and adorning of the backe and in deuising all meanes for the pleasing of the fleshly appetite and satisfying of the lust and carnall concupiscence And therefore iustly with their rule and gouernement they loose also the honour of their titles and whereas whilest they remained Lords Kings they gaue names to the body inferiour parts which were called after them reasonable and spirituall now becomming their seruants they loose their owne names are called after their Lords and maisters whom they haue chosen to serue fleshly and carnall And this reason Austine giueth As the
to bee consumed with the fire of his displeasure Now what a fearefull condition is this to be at emnitie mortall opposition and in hostile tearmes against God himselfe For as the Apostle saith doe we prouoke God vnto anger Are 1 Cor. 10. 22. we stronger then he Can it be well with the earthen pitcher when it dasheth it selfe against the strong rorke Or can the seely Mouse escape destruction when he prouoketh and encountreth the fierce Lyon And how much more may they bee assured of vtter ruine and destruction who are at emnity with God himselfe who is not onely able to arme all the creatures against them but with a word of his mouth to cast them into hell § Sect 11. That the flesh is the cause of all our punishments Finally as the flesh is the cause of all sinne so also of all punishment and therefore because it were infinite to stand vpon the particular euils and mischiefes which this malicious enemy causes vnto vs looke how many plagues and punishments are inflicted vpon mankinde either in state or name soule or body and impute them all to the flesh as the fountaine of these bitter waters from which they spring and flowe And yet all these beeing put together are not comparable to those fearefull punishments which it causeth to carnall men in the life to come For it excludeth them out of Gods kingdome and cutteth off all hope of hauing any part in the heauenly inheritance For they that are in the flesh are vnregenerate and vnsanctified and without holinesse they can neuer see God and out of this heauenly citie are excluded dogges and sorcerers and whore mongers and Heb. 12. 14. murtherers and idolaters and whosoeuer loueth and maketh a lye And more plainely the Apostle hauing reckoned vp Apoc. 22. 15. the fruits of the flesh directly affirmeth that they who doe Gal. 5. 21. such things shall not inherite the kingdome of God And lastly the maliciousnesse of this wicked enemy and the sinfull lusts thereof herein appeareth in that nothing will satisfie them but our death and destruction For they are those mortall weapons which kill and murther vs and the edge and point of them is not onely directed against the body but against our soules which are much more precious And this argument the Apostle vseth to perswade vs to shun and auoide them Dearely beloued saith hee I beseech you as strangers and pilgrims abstaine from fleshly lusts which warre against the soule The end of which warre is not onely to get 1 Pet. 2. 11. the victory and to keepe vs in subiection but to cast all that are conquered into the prison of hell and to plunge them into euerlasting condemnation of body and soule So the Apostle saith that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13. fruit vnto death that to bee carnally minded is death and yet more plainly that if we liue after the flesh we shall die that he who soweth to the flesh shall of the flesh reape corruption whereby is meant eternall death and destruction as appeareth by the antithesis following but he that soweth to the spirit shall of the spirit reape life euerlasting And the Apostle Gal. 6. 8. Peter likewise telleth vs that the Lord reserueth the vniust vnto the day of iudgemen to be punished but chiefely them that 2 Pet. 2. 10. walke after the flesh in the lust of vncleannesse §. Sect. 12. That the malice of the flesh is the more dangerous because it is masked vnder the coulor of friendshippe Now this malitiousnes of the flesh is so much the more dangerous because it is masked disguised vnder the colour coueâ—ture of the nearest friendship for whilest in outward shewe it seemeth a nearer friend then a kinsman or dearest brother and like another selfe appeareth most carefull of aduancing our present and future good it doeth most malitiously vndermine our safetie and betraieth vs into the hands of our professed enemies neither can Sathan and the world be more ready to besiege and assault vs with the forces and troupes of their temptations then the flesh to yeelde vs into their handes by giuing free entrance to these assaylants Yea it doth not onely open the gates of our soules to let in these mortal enemies but being entred it ioineth with them assisteth these hellish forces with a strong army of carnall lustes and sighteth against our soules robbing and ransacking them of all spirituall graces and wounding them euen to the death with the wounds of sinne if they were not recured with the precious balsum of Christs blood So that we haue iust cause to complaine with our Sauior that it is not a stranger or professed enemy but a wicked Disciple and false Iudas that continually followeth vs waiting all opportunities whereby he may betray vs and that he who eateth bread with vs hath lift vp his heele against vs. And as Dauid complaineth of Achitophel It is not a professed foe that doeth vs this mischiefe but it is thou a man mine equall my guide and Iohn 13. 18. Psal 55. 13. 14. mine acquaintance our councellour and companion that walketh with vs to the house of God It is one who was borne and bred liueth and dyeth eateth drinketh sleepeth walketh and talketh with vs which notwithstanding watcheth all occasions of bringing vs to destruction for like tinder receiuing the sparkes of Sathans temptations it nourisheth and encreaseth them till at length our soules be inflamed with a world of wickednesse Whereby it appeareth that the flesh with the lustes thereof are enemies aboue all others most daungerous and pernitious for being secret traytors they are much more malicious then professed enemies malice and hatred being of such a nature that the more they are smothered and concealed the more they are inwardly increased and inraged They haue also the fittest opportunities to worke our ouerthrowe in that lying and liuing with vs they can easily take the best aduantages and then set vpon vs when as wee are most weake or secure and least prouided to make resistance Moreouer being secret traytors they are so much the more able to doe vs mischiefe because suspecting no hurt from them wee doe not arme our selues against them nor fortifie our soules against their assaults whereof it commeth to passe that wee are often ouercome and led captiue vnto sinne before we discouered the enemy or did discerne that we were encountred Finally they fight with vs not by marching against vs in the open field but out of secret ambushments when we feare no danger and so oftentimes put vs to flight before wee haue any time to recollect and marshall in order the forces of our minde or to make any head against their fury Now what can bee more dangerous then to haue alwayes in our company such a treacherous
discomfort with a liuely and spirituall eye and beholdeth the face of alouing father in Christ euen when hee still holdeth the rodde in his hand yea though it haue no sensible comfort nor present feeling of Gods fauour yet being the subsistance of things hoped for and the euidence of things not seene it still Heb. 11. 1. maketh the beleeuer to flee vnto God and to rest vpon him alone for freedome from euill or fruition of good But the presumptuous man swelled with the winde of confidence like a bladder letteth out all with the pricke of a pin and after all his Thrasonicall bragges of strength and fortitude hee fainteth and cowardly yeeldeth when he is first encountred with crosses and afflictions His courage is presently cooled his confidence turned into distrust his proude presumption into affrighting terrours and hellish despaire and as it was chiefely grounded on outward things and worldly prosperitie so when these are taken away then it also quaileth faileth and commeth to nothing § Sect. 8. The difference betweene iustifying faith that which is temporary and hypocriticall Luk. 8. 13. Ioh. 2 24. 1. But though presumptuous worldlings haue no true faith and consequently haue not the spirit dwelling in them yet perhaps temporaries and hypocrites may seeing in the Difference in preparation vnto them Scriptures they are said to beleeue and therefore they also may haue the spirit I answere that though this temporarie faith bee a common gift of the spirit yet it differeth much from a true iustifying faith and therefore is no signe that Gods sanctifying spirit doth dwell in them that haue it For first they differ in the preparation whereby men are fitted to receiue them For before true iustifying faith goeth sound humiliation a true sight and sense of sinne as sinne and not onely in regard of punishment and an earnest desire to be vnburthened of it But the temporarie is neuer thus throughly humbled for whilest he seeth some sinnes he winketh at others he grieueth and groneth rather vnder the punishment then vnder the sinne hee is willing to part with some sinnes which rather pinch his conscience then please his affection but esteemeth others no burthen yea rather his chiefe delight and though he leaueth many yet he truely reputeth of none because there is onely a surceasing of the action but no change of the heart and affection § Sect. 9. Second difference in their nature and parts Secondly they differ in their nature and parts For true faith highly esteemeth Christ and preferreth him and his righteousnesse before all the world counting all things in comparison of them dung and losse and therefore is ready to forsake all that it may inioy him but temporarie faith 1 Cor. 2. 2 Phil. 3. 9. Gal. 6. 14. preferreth the world before Christ and though it make some account of him in an inferiour place yet it will rather leaue him then leaue the world if the one of necessitie must be parted with Secondly true faith effectually assenteth to the whole Word of God as being his vndoubted truth and especially to the promises of the Gospell concerning the remission of sinne reconciliation with God and the eternall saluation of all that beleeue Whence arise those desires in the heart and resolution in the will before spoken off whereby the beleeuer hungreth after Christ and his benefits and casteth himselfe vpon him alone for iustification But temporarie faith either assenteth onely to the truth of some part of the word and not to some other as to that which will stand with humaine reason and a mans owne experience but not to that which is aboue or contrarie vnto them to the promises of the Gospell not to the threatnings of the law or to some of either and not all of both or if to all yet this assent is not effectuall as appeareth by the differences that are in the desires and resolutions of true beleeuers from those that are in temporaries hypocrites For the desires of the true beleeuer is to be made partaker of Christ and his benefits are exceeding feruent and earnest like the desires of a 2 Cor. 14. 1. couetous men after riches of b Gen. 30. 1 Rachel after children of the c Cant 2. 5. louing bride after her beloued bridegroome of the d Psal 143. 6. dry and chopped ground after pleasant showers e Mat. 5. 6. of the hungry and thirstie after meate and drinke of the f Psal 119. 20. 40. woman with childe after desired meates who so longeth that she is ready to miscarry and perish if her longing desire be not satisfied But the desires of temporarie faith are faint and cold and though they can be content to haue the things belonging to saluation if they will come with ease and small cost they choose rather to be without them then that they should be ouer chargeable or take vp too much of their time and labour Secondly the desires of true faith are alwayes ioyned with a carefull indeauour in the vse of all good meanes whereby they may be satisfied and in auoiding all contrary meanes whereby they may be hindred But the desires of temporarie faith are so idle and slothfull that they neglect all meanes wherby they might atchieue their desires as we see in Balaam who desired to dye the death o◠the righteous but could not bee content to imitate them in their liues Thirdly the desires of iustifying faith are constant and continuall like Dauids whose soule breaked for the longing that it had to Gods iudgements at all times but the desires of Psal 119. 21. temporarie faith are but by fits and flashes as when they are at a Sermon and haue their consciences conuinced with the powerfull ministerie of the Word when they are in the house of mourning and haue before their eyes spectacles of their mortalitie when they see some notable example of the worlds vanitie and mutabilitie or of the happinesse of those who feare God and make conscience of their wayes when they are cast downe by some grieuous affliction and finde themselues crossed in all their earthly desires Secondly there is great difference betweene the resolutions of faith in true beleeuers and those who are but temporaries and hypocrites For true iustifying faith resolueth to cleaue vnto Christ alone and to forsake all rather then to be seuered from him But the faith of temporaries causeth them to cleaue vnto Christ so farre forth as the world will let them and if they may share with him in his benefits and not be hindred of their worldly desires they are willing then to giue him entertainment but if they be put to part with all that they may haue him this is an hard saying and they cannot abide it but though they came reioycing to Christ they will goe away with the yong man sorrowfull and will not buy him and his benefits at so deare a price Like herein vnto Merchants who like the