Iudas who is still plotting the fittest meanes whereby he may betray vs into the power of our enemies to haue alwaies with vs such a flattering false Ioab who when hee performeth all complements of kindnesse doth but watch his opportunitie to stab and kill vs to be besieged with mighty enemies and to haue within the walles of our citie secret traitors who are still ready to open the gates to let them in and beeing entred to ioyne with them that so together they may worke our ouerthrow §. Sect. 13. How wee may dâ—eaet the maltiâ—â—s treasons of the flesh But it is not inough to know our danger vnlesse we also bee acquainted with the meanes how wee may preuent it And therefore let vs inquire how we may auoide these pernitious treasons and escape the perill of these secret ambushments And first taking notice that the flesh whilest it professeth friendship and offereth vnto vs much profit and many delights is our mortall enemy and a slye traytor which taketh part with the chief enemies of our saluation we must hearken to the Prophets counsell in another case Trust yee not in a friend put ye not confidence in a guide keepe the dores of thy mouth from her that lyeth in thy bosome and alwayes Mica 7. â— haue it in iealousie then most suspecting it when as it offereth to satisfie our desires And vvhen it commendeth vnto vs the vanities of the world promising that in the fruition of them vve shall haue great contentment let vs beware of secret treacherie and againe and againe looke vnder these baites to see if there bee not hidden vnder them the hooke of sinne and curiously search if these booties are not purposely set out to make vs fall into Sathans ambushments that so he may ouercome vs and lead vs captiue to doe his will For who would giue any credit to such a false traytor as hath before his eyes brought so many to vtter ruine yea which we know by manifold experience hath many hundred times betrayed vs to the Diuell and the world when as it hath tendred vnto vs the fairest promises pretences SecoÌ„dly seeing we know it to be a traiterous enemy we must disarme weaken captiue hold it in subiection that so though it haue euer a malitious will to hurt vs yet being disabled it may not haue any power to rebell against vs. Thirdly we must keepe a narrow watch ouer it and ouer our selues that it doeth not take vs at any aduantage and often looke to our senses as it were the gates of our soules that they be not by our flesh and carnall corruption vnbarred and left open to entertaine the forces of our spirituall enemies And because our vigilance is not sufficient to preuent the plots and practises of this subtile traytor let vs often intreate by our most feruent prayers the keeper of Israel who neuer slumbreth nor sleepeth that hee will watch ouer vs and by his holy spirit discouer and deface these treacherous enemies CHAP. IX That the flesh is an enemy exceeding powerfull and mightie §. Sect. 1. That the flesh is to the vnregenerate a mighny king and to the regenerate a powerfull tyrant WE haue shewed that the flesh is a most malitious enemy so that it wanteth no will to bring vs to destruction And now it remaineth that we shew how mighty and powerfull it is in effecting that which it desireth and lusteth The which will appeare if we consider the mighty power and subtile pollicy of these malitious enemies Their power appeareth both in regard of their strength and number For the first if wee looke vpon the flesh in it full strength as it is Rom. 6. 12. in a man vnregenerate and is not subdued nor hath the vigour thereof abated by Gods spirit wee shall finde that it raigneth as a mightie monarch in the little world of man holding euery facultie power and part both of soule and body in subiection The which the Apostle plainely intimateth where he exhorteth those whom Christ by his spirit hath regenerated and freed from this regiment not to let sinne raigne in their mortall bodies that they should obey it in the lustes thereof Yea it raigneth not onely as a King and absolute soueraigne but as a Lord or tyrant who hauing conquered mankinde doth hold them in subiection as miserable captiues and bondslaues selling them ouer to the committing of all actuall transgressions for the base price of earthly vanities The which the Apostle intimateth in these words but I am carnall sold vnder sinne Whereby Rom. 7. 14. he signifieth that the flesh dealt with him like a proude and cruell tyrant seasing vpon him like one who had bought a slaue in the market and forcibly compelling him to doe his will The which if the Apostle might truely speake of himselfe though he were regenerate in respect of that part which remained vnsanctified then how much more may it be verified of those who remaine in the state of corruption and vnregenerate who are wholly vnder the dominion of sinne Now if we would see with what power and vnresistable force this cruell tyrant did rule in all the sonnes of men whilest they remained in the state of corruption hereby it will appeare in that they were so vtterly vnable to free themselues out of this thraldome that they neuer durst nor could attempt their libertie because their wils were no lesse captiuated then their other parts and faculties and it was their chiefe delight to liue in this slauery Neither were any outward helps auaileable because being possessed and ruled by this legion of wicked lusts like the Doemoniake in the Gospell nothing would containe them nor restraine their fury but they break easily all those chaines giues and Mar. 5. 2. fetters wherwith they vvere bound being like mad men a like harmefull both to themselues and others For neither would Gods loue and many benefits allure them and containe them in obedience nor his vvrath and fearfull iudgements terrifiee and restraine them from sinne Neither the law of God containing so many gracious promises to them who obeyed it and so many terrible threatnings against them that transgressed it both of temporary plagues and euerlasting punishments nor the execution of these dreadfull iudgements in the punishment of the whole world by a vniuersal deluge of Sodom Gomorrah with fire and brimstone with many other cities countries which haue beene made examples of Gods wrath against sinne besides the experience of innumerable particular persons and euen of themselues visited by the hand of God in a fearefull manner were all sufficient and strong inough to curbe and keepe vnder these sinfull passions and corrupt lusts nor to subdue and thrust out of his regency this powerfull tyrant the flesh till Christ Iesus himselfe came who is the wisdome and power of his father conquered him on his crosse triumphing gloriously ouer him together with the rest of our spirituall enemies
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
backsliding from our former sinceritie but forgetting that which is behinde let vs reach vnto those things which are before and presse hard towards the marke for the price of the high Phil. 3. 13. 14 calling of God in Christ Iesus For if we slacken our pace in the wayes of godlinesse and sit still though but a little while we shall grow so stiffe and sore that we shall haue little desire to goe on in our iourney And by our negligence we shall loose our sweet communion with God the light of his countenance the sense of his loue and ioy and comfort of his spirit which are our chiefe encouragements that make vs goe on in the way of godlines Of the liuely feeling whereof when we are depriued we shall either disconsolately sit downe and loose our crowne or faintly proceede with much weakenesse and wearinesse § Sect. 4. How the flesh perswadeth vs to rest in that which wee haue all ready done or suffered Another deceipt like vnto this whereby the flesh allureth vs to desist from vertuous actions is to make vs to rest in that which we haue already either done or suffered as being aboundantly sufficient for our saluation Which that we may defeate let vs consider that though it vvere true yet it is of no force to make vs leaue off or intermit our vertuous actions For what ingratitude and grosse negligence were this in a seruant who hauing done a little worke would loyter and surcease his paines because he is assured that his Lord is so bountifull that hee would not hold backe any part of his wages And how much more in vs seeing the riches of our reward is so inestimable and permanent that we haue iust cause to thinke our whole life which is but short and momentanie to bee too too little though we could attaine to the age of Methuselah if it were solye imployed in glorifying our gracious God by our faithfull seruice which if we doe not but content our selues onely with that which standeth vpon the necessitie of our saluation we plainely shew that all we haue done is but false and counterfeit obedience seeing it did spring and flow onely from foolish selfe-loue and not from the sincere loue of God Foolish I say because it shall surely be frustrate of it end or though it should not yet of that measure of glory which those who are wise will labour after for according to that measure of grace we haue receiued and obedience which we haue performed we shall haue our portion proportion in that heauenly happines But be it that thou art not so ambitious of blessednes but that the least part and lowest place will well content thee consider in the next place that in this life wee are neuer so rich in grace and the fruits of obedience that we may now giue ouer and spend vpon the stocke vnlesse wee meane to be bankerupts in goodnes for if there be not a growth there will be a decrease if not a progresse then a regresse in the wayes of godlinesse and when we neglect the seruice of God then doe we begin to serue the Diuell the world and our owne flesh Besides true sauing grace is not like the Moone sometime in the full and sometime in the waine but like the light of the morning which still increaseth till it be perfect day It is alwayes in the growth vntill we come vnto a perfect age in Christ which perfection we shall not attaine vnto till wee haue layed downe Pro. 4. 18. these bodies of flesh And that which a while groweth and Phil. 1. 6. then standeth at a stay was but a false conception and like an Embrio in the wombe which though it may delude a woman with a deceiuing hope yet this ioy will bring bitter Mat. 24. 13. sorrow without all comfort in the end Againe consider that all Gods promises are made to those alone who continue Apoc. 2. 10. 3. 21. constant in their faith and obedience to the end Hee that indureth to the end shall be saued and be faithfull vnto Eccles 11. 3. the death and I will giue thee the crowne of life and to him that ouercommeth I will grant to sit with me in my throne c. And as the tree falleth so shall it lye And therefore our former graces and good workes should not make vs slothfull and sluggish for the time to come but much more painefull and diligent in imbracing and practising them seeing if we now desist we shall surely loose all our former labour Finally what souldiour will thus foolishly reason I haue fought long and indured many brunts in the battell and now I will take my ease because I haue almost obtained the victory what traueller will sit downe in the middest of his iourney because hee hath gone farre and taken much paines seeing all his labour is lost if he come not to the end And who running in a race will giue ouer before he come to the goale excusing himselfe that he hath runne well in the beginning because he is sure to loose the garland with all his former paines Yea rather because they haue begunne well they will continue till by their constant labours they haue obtained their reward And therefore let vs not be lesse wise or industrious for the assured gayning of heauenly and euerlasting happinesse then we are for the momentany and vncertaine possession of earthly trifles but after we haue done much good let vs still hold on to doe more for blessed is the seruant not who hath done well in former times but who when his master commeth shall be found so doing Mat. 24. 46. CHAP. XVIII Of certaine aduantages which the flesh hath against vs in the spirituall Conflict §. Sect. 1. That this enemie the flesh hath great aduātages against vs because it dwelleth within vs. HAuing discouered the dangerousnes of this enemie the flesh in it owne nature it now followeth according to our order propounded that we further consider that this perill is much intended and increased in respect of diuers aduantages which it hath against vs in the spirituall Conflict And these are principally two the first is that this enemy is not farre off whereby we might haue leysure and opportunitie of fitting and preparing our selues against the Conflict before he could approch vnto vs but dwelleth with vs yea in vs. He is not onely neere at hand and as it were in the Suburbs close vnto the gate of our soules but it lodgeth euen within the walles of the Citie not in the out-parts and backe lanes but it keepeth strong possession in the chiefe forts and castle of our mindes wils our hearts and affections where our chiefe strength and Ipsi gestamus laqueum nostrum nobiscum circumferimus inimicum Bernard de Quadrages serm 5. treasure lyeth And as one saith wee beare our snare with vs and carry our enemy about vs whether so euer we goe
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
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