true iustifying faith maketh vs to reioyce when as wee thinke of the appearing of our Sauiour Christ vnto iudgement and euen to long for this time as being the day of our full redemption when both in body and soule wee shall be freed from all sinne and misery and enioy all glory and endlesse happinesse according to that of our Sauiour When these things beginne to come to passe then looke vp and lift vp your heads for your redemption draweth nigh And so the Apostle saith that we which haue receiued the first fruites Luk. 21. 28. Rom. 8. 23. of the spirit euen we our selues groane within our selues waiting for the adoption to wit the redemption of our body The which ioy in thinking on this day and mourning because it is deferred commeth through our assurance of faith and confidence of hope For therefore doe we desire to leaue 2 Cor. 5. 1. 7. Gal. 5. 5. this world and to be dissolued because we knowe that if our earthly house of this tabernacle were dissolued wee haue a building of God a house not made with handes but eternall in the heauens and because through the spirit wee waite for the hope of righteousnesse by faith But no such ioy or longing accompanieth the faith of temporaries because they haue no such assurance of this happinesse and are besides so besotted with the loue of worldly things that they cannot without terrour and amazement thinke of that day which when it commeth will wholly depriue them of all their earthly ioy § Sect. 19. The 3 effect is the spirit of adoption A third effect of the spirit dwelling in vs is to perswade and assure vs that we are the children of God and to entitle vs as heyres to our heauenly inheritance the which is a priuiledge and prerogatiue that belongeth to all the faithfull and to them alone according to that of the Euangelist But as many as receiued him to them gaue hee power to Ioh. 1. 12. become the sonnes of God euen to them that beleeue on his name And this is an vndoubted fruit of the spirit as the apostle witnesseth For yee haue not saith hee receiued the spirit of bondage againe to feare but yee haue receiued the spirit Rom. 8. 15. 16. Gal. 4. 6. of adoption whereby we cry Abba Father The spirit it selfe beareth witnesse to our spirit that wee are the children of God and if children then heyres heyres of God and ioynt heyres with Christ And againe Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father In which regard the spirit of God dwelling in vs 2 Cor. 5. 5. is called the spirit of adoption which doeth not giue vnto vs a doubtfull testimony of this inestimable priuiledge but certainely assureth vs that it doeth belong vnto vs. In which regard it is called an earnest which God therefore Eph. 1. 14. giueth vs to put vs out of all doubt that he wil make good this heauenly bargaine which hee hath promised vnto vs. Which is saith the Apostle the earnest of our inheritance vntill the redemption of the purchased possession And in the same respect it is called a seale which by the powerfull impression that it imprinteth in vs assureth vs that God will make good vnto vs the promise of grace and saluation in Iesus Christ So the Apostle saith In whom also after ye beleeued yee were sealed with that holy spirit of promise And Eph. 1. 13. 4. 30. grieue not the holy spirit of God whereby yee are sealed vnto the day of redemption If therefore by this earnest and seale we haue attained vnto this assurance of our adoption and right vnto our heauenly inheritance we may be assured also that the spirit of God dwelleth in vs for the cause and the effect cannot be seuered and our assurance of our heauenly bargaine doeth plainely argue that we haue receiued this earnest and seale by which alone it is confirmed vnto vs. But that we may not be deceiued with a false and counterfeite seale let vs remember that this seale onely is annexed vnto the couenant of grace which requireth on our part the condition of faith and repentance and as it is Gods priuy seale according to that the Lord knoweth them that are his so there is a broade seale ioyned with it let euery 2 Tim. 2. 19. one that nameth the name of Christ depart from iniquity and therefore those who liue in their infidelity and impenitency haue not receiued this seale for what haue they to doe with the seale to whom the couenant doeth not appertaine § Sect 20. The fourth effect is the spirit of supplication A fourth effect of the spirit is to enable vs vnto prayer and to powre forth our soules vnto God in such an acceptable manner as that our suites and petitions are hard and graunted by him whereof it is called by the Prophet Zachary the spirit of grace and supplication which the Lord promiseth to power vpon the house of Dauid and vpon the inhabitants Zach. 12. 10. of Ierusalam that is all the true members of the inuisible Church militant here on earth So the Apostle plainly Rom. 8. 26. telleth vs that we know not for what to pray as we ought but it is the spirit which helpeth our infirmities and maketh intercession Iud. ver 20. for vs with groanings which cannot bee vttered And therefore the Apostle Iude knowing our insufficiencie in our selues to performe this duty doeth exhort vs to pray in the holy Ghost Whereby it appeareth that the spirit of God dwelleth in all those who in the sight and sense of their owne spirituall wants doe powre foorth their hearts and soules vnto God in prayer with faith and feruency of spirit which properties I require in that prayer which assureth vs that the spirit dwelleth in vs and not ability on the sudden vpon euery occasion to conceiue a prayer and to vtter it in eloquence of words choyse phrases or a continued ready discourse of speach For it is not saide that the spirit teacheth vs wordes and fluent phrases but to pray in the heart and spirit with sighes and groanes which cannot bee vttered which language God that searcheth the heart vnderstandeth and accepteth as the Apostle speaketh yea being a spirit and requiring to be worshipped in spirit and Rom. 8. 27. Ioh. 4. 24 trueth hee esteemeth not the most eloquent prayers conceiued and vttered without this sight of our wants zeale and feruency of spirit and contrariwise where these are he heareth and granteth our fuites supplications though with Ezechias we are not able to expresse them but chatter like a Crawe or Swallow or with Hannah onely moue our Esa 38. 14. lippes yea in trueth though wee should not so much as moue them so that with her wee speake vnto him in our 1 Sam. 1. 13. hearts Neither hath the Lord promised that he
to vnderstand by Spirit in the following discourse The spirit then whereof we intreat is the new man or the regenerate part of a Christian which is nothing else but a created qualitie of wisedome holinesse and righteousnesse whereby we are in the whole man renewed vnto Gods image which continually fighteth against and in the end ouercommeth the flesh with all the lusts thereof And Ephes 4. 24. Col. 3. 10. this is the other champion in the spirituall combate which also is described vnto vs in the Scriptures by diuers names that wee might the better conceiue of the nature thereof For first it is called the Spirit both to note the cause and author of it which is the Spirit of God and to teach vs Ioh. 3. 6. Rom. 7. 6. that it is of a simple pure and immortall nature and most opposite to that which is carnall earthly and sensuall It is called the new man in opposition to the old Adam and that corruption of nature which was deriued immediately from Ephes 4. 22. Col. 3. 10. him and to point out the difference betweene the flesh and the spirit in respect of their causes for the cause of the flesh was the old man our first parent Adam from whom it was propagated the cause of the other was the new man or second Adam Christ Iesus who by his Spirit hath regenerated 2 Cor. 2. 15. and begotten vs vnto God making vs to become new creatures renewed according to the image of God It is called the spirituall man both to point out the cause from which it hath it being euen the Spirit of God which regenerateth Gal. 6. 1. and sanctifieth vs and also in respect that it selfe is the cause of many spirituall actions and is wholly taken vp and exercised about spirituall and diuine obiects aboue all things seeking to bee inriched with Gods sauing graces and to haue sure title and iust claime to the Kingdome of heauen which is the inheritance of the blessed Angels and holy spirits And finally to put a difference betweene him who is led by the spirit and him who is meerely natural and worldly the one resembling and imitating the old Adam who was from the earth earthly the other the second Adam who was from heauen heauenly the one led by the sense and seeking onely things sensuall and carnall the other soaring aloft and minding those things which are diuine and spirituall It is called the a Ioh. 3. â— 1 Pet. 1. 23. regenerate man to note that wee haue it not by naturall propagation but by spirituall regeneration and new birth wherby being begotten by the word and spirit wee are borne vnto God It is called the inner man and the c 1 Pet. 3. 4. hidden man of the heart because it swayeth ruleth principally in the soule mind and b Rom. 7. 22. Eph. 3. 16. heart inlightning the vnderstanding sanctifying the will and affections and so making them conformable to the word and will of God and cannot be discerned outwardly by the sense but only when it sheweth it selfe in the effects and fruits thereof It is called a d 2 Cor. 5. 17. Gal. 6. 15. new creature because it is no relique or remainder of that image of God according to which we were at the first created but a new work of Gods holy spirit by his sole omnipotent power made of nothing and not of any praeexistent matter which it found in vs. Finally it is called the law of the spirit and the law of the e Rom. 8. 2. 7. 23. minde because it is ingrauen and written in our hearts ruling and gouerning vs directing and inclining vs both in our soules and bodies vnto all holy obedience f Rom. 8. 1. 14. and inciting vs to the performance of all Christian duties wherein this lawe of the Spirit differeth from the lawes of men for although it bee the intention of lawgiuers to make men good yet their lawes doe this onely thus far forth as they giue notice vnto them what they ought to doe and leaue vndone but the holy spirit dwelling in vs doth not onely by inlightning our vnderstanding teach vs what is our dutie but also inclineth our hearts and affections vnto obedience causing vs to put in practise the things we know And it is called the Law of the spirit of life For as the naturall spirit or soule is the cause of our naturall life so Gods holy spirit is the cause of the life of Grace according to the saying of our Sauiour It is the spirit which quickneth and the words which I speake vnto Iohn 6. 63. you are spirit and life The which spirit of life is originally in our Sauiour Christ and from him deriued vnto vs who are vnited vnto him and to no other For as the naturall spirit extendeth vnto no member which hath not connexion with the head so this holy spirit of life is deriued vnto none who is not ioyned in communion with Christ our head according to that 1. Ioh. 4. 13. Hereby wee know that 1. Ioh. 4. 13. we dwell in him and he in vs because hee hath giuen vs of his spirit §. Sect. 3. That this combate is not maintained betweene bare qualities onely but as they are backed by the holy spirit and Sathan the wicked spirit And thus haue I shewed what the flesh and the spirit are which are the combatants in this spirituall Warfare the one being that naturall corruption and carnall concupiscence in which wee are conceiued and borne the other a created qualitie of holinesse whereby we are renewed vnto Gods image which through the sinne of Adam was defaced in him and his posteritie and is continually preserued supported and strengthned by the Spirit of God dwelling in vs from which also it had first â—t being Neither are we so to vnderstand it as though this combate were onely maintained by bare and naked qualities of renewed puritie and old corruption but that they are also backed and vpheld by those spirits which are the causes and the authors of them namely the holy Spirit of God and the impure and wicked spirit Sathan the author of all sinne and wickednesse For whilest men remaine in the state of infidelitie the strong man Sathan keepeth possession and dwelleth in them though not after a grosse and sensible manner as in demoniacks yet inuisibly and spiritually ruling and reigning in them and as the Apostle speaketh holding them captiue to doe his will In which his regiment and gouernement hee imployeth the 2. Tim. 2. 26. flesh and our carnal concupiscence as his deputie and chiefe instrument to leade sinfull men into all wickednesse the which he continually animateth inrageth and strengthneth vnto all euill But when a stronger then hee commeth euen the good spirit of God he casteth him out and taking possession dwelleth reigneth and ruleth in our soules and bodie creating in vs that qualitie of holinesse and righteousnesse
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at
it For as it is regenerate it is so inlightned and rectified by the spirit of grace that like a true witnesse it giueth an infallible testimony betweene God vs excusing vs when we doe wel that we may proceede in well doing and accusing vs when wee haue done euill that wee may forsake it and recouer our selues by vnfained repentance yea before the doing of either of them both it giueth testimony and approbation vnto that which is good that we may embrace and practise it and also discouereth that which is wicked and sinnefull that wee may shunne and auoide it Neither doeth it onely play the part of a witnesse but also of a iudge and according to this true euidence it either iustifieth vs or pronounceth the sentence of condemnation against vs. From the former where of arise peace comfort and spirituall ioy in the holy Ghost whereby we are encouraged to proceede in all holy duties and from the other either feare whereby wee are restrained from falling into sinne or sorrowe and repentance not to bee repented of causing saluation after 1 Cor. ◠1◠that we are fallen But contrariwise as the conscience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiousnesse and therefore is continually ready to play the part of a false witnesse either dawbing and colouring ouer our sinne with deceiptfull colours that wee may ignorantly fall into it or excusing it being committed as though it were veniall or none at all that wee may continue in it without repentance or on the other side it is ready to accuse vs when wee doe well and in the seruice of God or the vse of our Christian libertie about things indifferent to raise in our minds superstitious feares and causelesse doubts that so we being affrighted may bee hindered from Christian duties or discouraged after wee haue done them And so answerably it playeth the false Iudge condemning where God and a good conscience iustifie iustifying where they condemne The which false sentence is the cause of carnall securitie when we continue in sinne and of causelesse terrours and needelesse feares when we are carefull to performe our duty The which if at any time it bee reuersed by a good conscience inlightened by Gods word and holy spirit and the vglinesse and haynousnesse of sinne be discouered and layed open then the carnall and corrupt part of conscience which before seemed feared and senselesse being pricked and awakened filleth the minde with loude cryes and grieuous accusations with terrible horrours and hideous feares and now as eagerly moueth to despaire as it did before to securitie and presumption telling vs that our sinnes are vnpardonable and that it is too late to turne from them by repentance But then againe the good conscience putteth it to silence and allayeth and quieteth the fury of it by witnessing vnto vs that our hearts are vpright with God notwithstanding that we haue been ouer taken and haue fallen through frailty and infirmity or at least by bathing it selfe from the filth of sinne in the precious blood of Iesus Christ which is sufficient to purge vs from the pollution euen of those sinnes which are wilfull and presumptuous with which washing of blood applyed by the hand of a liuely faith it causeth vs to ioyne that washing of water in the teares of vnfained repentance and amendment of life CHAP. VI. Of the maner of the conflict betweene the flesh and spirit in the will heart and affections § Sect. 1. Of the conflict betweene the carnall and renued will ANd thus haue wee shewed the conflict betweene the flesh and the spirit in the minde and vnderstanding with those faculties which belong vnto it Come wee now to that fight which is betweene them in the will the which is much more sharpe and sensible for it likewise being partly regenerate and partly vnregenerate there is a continuall combate betweene these contrary factions whilest the regenerate part willeth and enforceth that which is good and nilleth and reiecteth that which is euill and contrariwise the part vnregenerate willeth and chooseth that which is euill and nilleth and refuseth that which is good As for example the spirituall part being guided by the vnderstanding inlightened with sauing knowledge chooseth embraceth God as the chife goodnesse his kingdome and righteousnesse as the chiefe happinesse and refuseth and contemneth the world and earthly vanities the seruice of Sathan and the momentany pleasures of sinne which in the ende bring death and destruction though they for the present be bitter to the flesh and much more imbittered by afflictions and these be sweete and delightfull to the carnall appetite But contrariwise that part of the will which remaineth vnregenerate being directed by that wisedome of the which is worldly sensuall and diuellish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heauenly happinesse which it knoweth not as being out of sight and beyond the apprehension of sense vncertaine and not to bee compassed without great difficultie and contrariwise chooseth and embraceth this present world with the vaine honours vncertaine riches and sinnefull pleasures of it because they are subiect to the senses and may bee had in present possession In which conflict they mutually encounter one another and as they get their aduantages sometimes the one and sometimes the other preuaile and cause the aduerse part to giue ground And this conflict with the issue of it the Apostle felft in himselfe Rom. 7. 15. Rom. 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that doe I. And againe Cui rei ego suspicabam ligatus non ferro alieno sed meaferre a voluntate c. Aug. confes lib. 8. cap. 5. To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the euill which I would not that I doe So Austine confesseth that whilest he desired his sound conuersion be found himselfe bound not with other mens chaines but by his owne yron and obdurate will The enemy saith he did hold my will and thereof made a strong chaine to binde mee for out of peruerse will sprung vnlawfull lust and whilest I obeyed lust it became a custome and whilest custome was not infringed it became necessitie with which linkes infolded one in another a chaine as I saide was made and held mee bound in a miserable seruitude And my will renewed which begunne to moue mee to worshippe and enioy thee freely my God and onely sure ioy was not yet fit to ouercome the other confirmed by age And so my two willes one olde the other new that carnall and this spirituall did fight betweene themselues renting my soule in sunder by this their discords And so I vnderstood in mine owne experience that which I had reade how that the flesh lusteth against the spirit and the spirit
which remaineth vnregenerate struggleth and hindereth and when this would embrace the euil or refuse the good the regenerate part resisteth and opposeth And this is that Law which the Apostle saith he found in himselfe namely that when hee would doe good euill was present with him and that when he delighted in the lawe of God after the inner man bee saw another laws in his Rom. 7. 21. 23. members warring against the lawe of his minde and bringing him into the captiuity of the law of sinne which was in his members From whence ariseth a notable differēce betwene the sinnes of the regenerate and the vnregenerate which though they be all one in respect of the act and deede done yet not in respect of the agent and maner of doing For the regenerate man cannot commit a knowne sinne with full consent of will but there is a reluctation resisting against the flesh not onely in his conscience but also in his heart will and affection For being spirituall and regenerate in all the faculties of his soule the chiefe and principall part of his will adhaereth to the lawe of righteousnesse desiring in all things to yeelde obedience vnto it And consequently it resisteth the motions of the flesh nilling that which it willeth And if through frailty and weakenesse it be ouercome it hateth and detesteth that sinne with which it is taken captiue and maketh the Christian to be much displeased with himselfe because he hath committed it Hee consenteth to the lawe of God that it is holy and good and i◠more delighted in it then in the bewitching pleasures of sinne An example whereof we haue in Dauid who though by his flesh he was drawne not onely in his wil to embrace but also in his actions to practise some grieuous sins yet he truely saith of himselfe that in his heart he hated euery false Psal 119. 10◠118. way and that he would haue respect to Gods statutes continually But the vnregenerate man though he sometime feeleth some panges of conscience checking him for his sins so as he cannot securely sleep in them without disturbance yet he liketh and loueth them with all his heart hee willingly obeyeth his sinnefull lustes hee pleaseth and delighteth himselfe in them neither doeth any thing trouble him but the feare of a guilty conscience apprehending and expecting deserued punishment so that he inuerteth the Apostles speech and is ready to say the euill I loue that doe I not but the good I hate that doe I. § Sect. 2. The regenerate man cannot at all times doe the euill which the flesh chuseth Gen. 39. 9. The effects which arise from this conflict in the actions and workes of the man regenerate are diuers first that he cannot doe the euill at all times which the flesh chuseth and imbraceth and this Ioseph intimateth in his deniall of the wicked suite which his mistresse made vnto him How can I doe this great wickednesse and sinne against God And what restrained him surely the feare of God and his holy spirit which would not suffer him to fall into so great a wickednesse Secondly that he cannot commit sinne as the wicked doe with full consent of will for sinne being deposed from it regency cannot raigne and rule in the whole man as in times past but is confined vnto a part alone and so farre foorth as we are regenerate we cannot sinne According to that of the Apostle Hee that committeth sinne 1. Ioh. 3. 9. is of the diuell whosoeuer is borne of God doeth not commit sinne for his seede that is regeneration or the seede of the spirit remaineth in him and hee cannot sinne because hee is borne of God Thirdly that hee cannot walke in the way of sinners but propoundeth vnto himselfe to worship and serue the Lord in holinesse and righteousnesse in which course though sometime he slippeth and falleth and sometime erreth out of the right way for a little space yet the spirit of God dwelling in him and conuicting him of his sinnes and shewing vnto him the digressions and errors of his life exciteth him to rise againe after his falles and to returne into his olde and right way by renewing his repentance Whereby it appeareth that they who liue and continue in knowne sinnes and make a daily practise of committing wickednesse haue not the worke of regeneration so much as begunne in them though they make neuer so glorious a profession and like Herode doe many things praise-worthy in the sight of men § Sect 3. By reason of this conflict he cannot doe the good he would Gal. 5. 17. Rom. 7. 15. 18. Heb. 12. 1. Secondly by reason of this conflict the man regenerate cannot doe the good he would nor yeeld that perfect obedience to Gods lawe which it requireth and he desireth So the Apostle out of his owne experience saith that the flesh lusteth against the spirit and the spirit against the flesh so that we cannot doe the things that we would And againe what I would that doe I not but what I hate that doe I. To will is present with me but how to performe that which is good I finde not For when he would runne the Christian race the sinne that compasseth him doeth clinge about his necke and either maketh him for wearinesse to sit downe or to runne forward slowly and with great difficultie It giueth him such blowes and wounds that hee is often foyled and falleth in his course and when he recouereth himselfe and riseth by repentance though he laboureth and much desireth to redeeme his lost time with his suture hast and swiftnesse yet after his wrastling and combate he goeth on his iourney but haltingly yea and is often times so dazled and blinded with the deceites of the flesh that hee erreth and goeth astray and oftentimes is haled with violence into the by-wayes of sinne and wickednesse Whereof it is that our best obedience is imperfect euen after wee are regenerate and our best actions so stained and defiled by our sinfull flesh that were not their imperfections couered with Christs perfect obedience and their pollutions washed away in his blood they would neuer ble acceptable in the sight of God for though they spring from the pure fountaine of Gods spirit yet running through the filthy puddle of our sinfull flesh they are hereby defiled and loose their natiue beautie and puritie It is true that the flesh in this conflict doeth not wholly hinder and withdrawe the regenerate man from performing of his duty nor alienate his mind and heart from the flesh cannot wholly hinder the spirit from good actions yet it interrupteth it in them study and embracing of godlinesse and righteousnesse but yet it still endeauoureth to doe it and though it cannot make him to stand still or turne backe againe yet like a heauy burthen it presseth him downe and hindereth him in his iourney though it cannot make him desist running the Christian race yet it casteth many
will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the
spirit as our Sauiour speaketh conuinceth vs of sin shewing vnto vs both the hainousnesse of our sinnes together with their multitude and also the grieuous and endlesse punishments Ioh. 16. 8. which they haue deserued And this it doth commonly at the first in a more generall and confused maner amazing and astonishing vs with terrours and feares horrours of minde and panges of conscience when as wee see the huge masse or mountaine of our manifold and grieuous sinnes as it were in the whole lumpe and the wrath of God the curse of the Law the plagues and punishments of this life and the life to come which we haue by them deseruedly and in respect of our owne meanes ineuitably drawne vpon vs and afterwards more particularly and distinctly it setteth our sinnes in order before vs and especially presenteth to our viewe those sinnes which wee are most guiltie off and by which wee haue most dishonoured God and wounded our owne consciences By all which it worketh in vs that which we call penitence contrition and humiliation whereby we are cast downe vnder the heauie waight of our sinnes and lye grieuing and groning vnder them as it were vnder an intollerable burtheÌ„ finding no rest or comfort in our selues or in any worldly things besides And thus the spirit by the law as it were with an yron hammer battereth and bruiseth our hard and stony hearts in pieces that he may mixe with them beeing made contrite Ier. 4. 3. the oyle of his spirituall graces and vseth it like a plow to breake vp as it were these clunge stiffe and fallow grounds that being thus prepared he may sow in them these holy seedes For when hee hath thus cast vs downe and throughly humbled vs then he raiseth vs vp againe by reuealing vnto vs the mysterie of saluation the mercies of God and merits of Christ offered vnto all who will receiue them by saith And then as hath beene shewed it worketh in vs an hungring desire after Christ and his righteousnesse and a carefull earnest and constant endeauour in the vse of all good meanes as the hearing of the word prayer and the rest whereby wee may be made partakers of them The which by his inward and secret operation he so blesseth and sanctifieth vnto vs that they become effectuall to worke in vs a liuely faith whereby wee lay hold vpon Christ and his benefits and so are assured of the mercie of God and the remission and pardon of all our sinnes of Gods grace in this life and eternall glory in the life to come § Sect. 3 That faith is the cause and foundation of our repentance And thus being possessed by faith of all these inestimable benefits our hearts are rauished with the apprehension of the infinite loue of God and our Sauiour Christ and inflamed with vnsained loue towards them againe which faith thus working by loue doth cause a change and alteration which is called repentance beginning in the minde and heart and so proceeding to the outward parts and actions and worketh in vs a godly sorrow because by our sinnes we haue so much offended and displeased so gracious a God and good a father a true hatred of those sinnes and corruptions which wee haue either formerly committed or which yet adhere and cleaue vnto vs and a settled resolution and constant purpose to mortifie and subdue leaue and forsake them for the time to come and to serue the Lord in holinesse and newnesse of life All which wee doe not out of seruile feare but out of child-like loue and affection which maketh vs willing and desirous by our new obedience to please and glorifie our heauenly father not for feare of condemnation but because through the mercies of God and merits of Christ we are assured that we shall neuer be condemned Where by the way we may note a notable difference betweene that sorrow for sinne which the spirit worketh in the regenerate and that which is in carnall men For though these may sorrow and grieue after they haue sinned yet it is not for sinne it selfe the remembrance whereof is pleasant vnto them but for the punishments which they either presently feele or feare and expect in time to come where as the sorrow of Gods children is a floud or streame that springeth from faith and loue making vs to bewaile our sinnes because we haue offended and dishonoured so good a God who hath freed vs from the guilt and punishment of them by giuing his onely Sonne to death as the price of our redemption § Sect 4. That the spirit dwelling in vs purgeth vs from our naturall corruptions So that if the Spirit of God dwell in vs then hath it wrought in vs this worke of repentance in all the parts thereof and hath made in vs an happy and blessed change from euill to good from sinne to holinesse and from corruption to grace For as in nature corruption goeth before generation the abolishing of the old forme before the bringing in of the new so before wee can bee spiritually renewed the old man must bee killed and crucified and then the new man will bee quickned and reuiued sinne and corruption is purged away and then holinesse and righteousnesse is wrought in vs. First then in effecting this worke of repentance the Spirit of God dwelling in vs purgeth and purifyeth vs from all our sinfull corruptions in all the parts of our soules and bodies by applying vnto vs the efficacie and power of Christ Iesus his death which mortifith and crucifieth them in vs so as they doe no longer raigne in our mortall bodies as in time past As for example it causeth the scales of ignorance to fall from the eyes of our minde it freeth in some measure our iudgements from errour our imaginations from vanitie our consciences from dead workes our hearts from hardnesse our wils from peruersenesse and rebellion our affections from corruption and disorder and all the members of our bodies from the seruitude of sinne All which are the proper and peculiar workes of the spirit and the fruits of our regeneration and nâ—w birth according to that of the Apostle Whosoeuer is borne of God doth not commit sin for his seede remaineth in him and he cannot sinne because he is 1 Ioh. 3. 9. borne of God § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Yea but in the regenerate also there may seeme to bee some mortification some mourning for sinne some leauing and forsaking of it As we see in Herod who heard Iohn the Baptist gladly and did many things according to his instructions In Simon Magus who for a time left his forcerie beleeued and was baptized In Ahab who humbled himselfe before God wearing sackcloth and going mournfully In Iudas Demas Ananias and Sapphira with many such like and how then may we discerne the one from the other I answere that though there be some seeming
the flesh for though it be often weakened and wearied yet it can neuer be vtterly vanquished but still recouereth strength and courage whereby againe it preuaileth and putteth the flesh to flight though it receiue many wounds foiles and fals in the combate yet the wounds are recured by applying of the precious balsum of Christs bloud by the hand of faith and it recouereth of the soiles and fals through the power and promises of God apprehended by the same meanes and through the gracious assistance of Gods spirit which supporteth our weakenesse and when wee are ready to faint and sinke sendeth fresh supplies of renewed graces which re-enforcing our decayed bands encourageth vs to giue fierce assaults against the flesh and the lusts thereof and enableth vs to obtaine the victorie Neither is it possible that the flesh or the Diuell himselfe should finally preuaile against the man regenerate not because he is mightier then they or is superiour in power or policie for herein euen the stoutest champion commeth farre short of our spirituall enemies but because God hath in many places of holy scripture promised vnto them victorie and that if they will resist and fight their enemies shall flee and be discomfited and therefore the issue of the battell resteth not vpon their strength but vpon the infallible Eph 6. 10. 12 truth of God which can neuer faile Secondly because we sight not with our owne weapons but with the sword of the spirit which nothing can withstand we stand in the field not in our owne armour but in the compleat armour of God which being o◠his making must needs bee high proofe and will not by its weakenesse and insufficiencie discredit the workeman we goe not on warfare in our own priuate quarrell but like Dauid against Goliah wee goe out against them in the name of the Lord of Hosts the God of 1 Sam 17. 45 the armies of Israel whom they defie and his battailes we fight who is all-sufficient by his sole word to giue vs victorie and therefore wee are sure to preuaile in so good a quarrell neither will our Grand-captaine let his mightiest enemies destroy the weakest of his souldiers who beare his colours and fight vnder his standard seeing it is his owne cause and he is able alone without other helpe euen with a word of his mouth to vanquish them all and put them to shamefull flight Thirdly because it is the spirituall conflict wherein the spirit of God with the royall armie of his graces fighteth against the Diuell and his chiefetaine the flesh with the lusts thereof and therefore wee cannot doubt of victory vnlesse wee should in againe that the holy Spirit should want power to preuaile against the wicked spirit or hauing it would in his wisedome suffer himselfe to bee so much dishonoured as to be vanquished in the conflict Finally we are sure of victory and that the enemies of our saluation shal neuer be able to preuaile against vs because our victorious Eleazar Iesus Christ hath already ouercom them all and onely putteth vs to fight against conquered enemies yea and that wee may receiue no mortall hurt in this conflict hee holdeth vs by the right hand and biddeth vs to fight without feare yea himselfe holdeth vs in his right Esa 41. 10. 11. 12. 42. 6. hand and as he is powerfull to keepe vs so he hath bound himselfe by his gracious promise that none of our enemies shall pull vs from him Yea which is most of all hee hath inseparably vnited vs vnto himselfe by his holy spirit and made vs liuely members of his body and therefore being Ioh. 10. 28. powerfull to defend vs he will neuer suffer vs to perish for so should his owne blessed body receiue no mayme § Sect. 13. An obiection against the former truth answered Now whereas it may bee obiected that there are many Christians who by themselues and others are reputed members of Christ that yet quite fall away from him and become limmes of Sathan to this I answere that the members of Christ generally so called are of two sorts First such liuely members as are inseparably vnited vnto him by his holy spirit and a liuely faith the which neither the Diuell nor the flesh nor all the power of hell can plucke away from him Secondly such as are improperly called Christs members being dead and fruitlesse and onely so in their outward profession the which they making onely for worldly respects must necessarily fayle when they fayle and bee quite seuered from Christ when their outward profession which is the onely bond of their vnion is taken away euen as a woodden legge which is tyed to a liuing body with strings and points must needs fall from it when they are cut in sunder the which separation doth not proue that the true members of Christ may perish but rather that these who haue thus perished were neuer the true members of his body As for the liuely members of Christs body they can neuer be parted from him in respect of their spirituall vnion because the spirit of God which is the chiefe band of it can neuer faile It is true that there may be a temporary separation betweene our bridegroome Christ and the Christian soule espoused vnto him but not Hos 21. 9. in respect of their spirituall vnion for he betrotheth her vnto himselfe for euer in righteousnes iudgement louing kindnesse mercie and faithfulnesse as the Prophet speaketh and not sinne it selfe can separate them for it is one branch of the mariage couenant that he wil forgiue her sins and remember Ier. 31. 34. them no more nor death for they are both immortall Only they may be parted for a time in respect of cōmunion and fellowship of that sweet influence of his spirituall graces at least in her feeling apprehension Euen as the wise and louing husband may for the hainous faults of his wife cease for a time to communicate vnto her his person in respect of sweet societie delightfull familiarity and yet the vnion of marriage remaining firme he may receiue her againe vpon her repentance into his wonted fauour and communicate vnto her himselfe with all testimonies of his loue But this chaste spouse the Christian soule can neuer sleepe in securitie nor rest contented in this estate but with the Church in the Canticles she lamenteth the absence of her dearest loue Cant. 3. 1 shee neuer ceaseth seeking of him in his holy ordinances and in the exercises of faith and repentance till shee haue found him and haue the sensible fruition of his sweet society where by shee approueth her selfe to bee vnited vnto Christ in coniugall affection seeing it is as vndoubted a signe of it to mourne for the absence of our bridegroome as to reioyce in his presence and our fruition of his loue § Sect 14. That there are 2 degrees of the spirits victory 1 in this life Now being thus vnited vnto
cherished will insensibly growe first to a blade and then to an eare and so bring forth a plentifull haruest of all maner of wickednesse and therefore our best course is to preuent the casting of it into the ground or if it be sowed quickly to weede and pull it vp by the rootes It is a plant of the diuels planting which is easily plucked vp when it is new set but if wee let it growe till it be deepely rooted wee shall not stocke it vp Vitia corporis non sunt sinenda coalescere sed in exordijâ— statim enecanda sunt c. Hillarius eâ—arrat in Psal 36. p. 594. without great difficultie nor cut it downe when it is growne to a great tree without many blowes and much labour To which purpose one saith that wee must not suffer these fleshly vices to growe and spring but we must presently kill them in their first beginnings For these lustes proue daungerous when they are growne to their strength and being come to ripenesse they are hardly killed And it is much more easie to pull them vp when they first spring to cut them downe when they are young and to writhe them which way wee will when they are tender and flexible Carnall corruption is best killed in the roote whilest yet it remaineth hidden in the heart and hath not brought forth fruite in our wordes and actions the which is best done when as we often yea continually loppe this tree off vnrighteousnesse and as much as in vs lieth neuer suffer it to beare any fruite For as the spirit is soonest quenched when as we smother the flames thereof in the duties of holinesse and righteousnesse by restraining them from hauing any vent And as this tree of Gods planting is soone killed in the roote if we will not suffer it to bring forth fruite in his due time and season and contrariwise if wee let it haue a free passage increaseth to a great flame and the more fruite it beareth the more liuely and strong it waxeth the many actes of holinesse and righteousnesse increasing and strengthening the habits of these graces in vs so fareth it also with our carnall corruption the more vent wee giue these fiery lustes in our words and actions the more hotly they rage and burne and the onely way to extinguish and quench them is by stopping the vent and returning vpon them their owne flame and smoke The more fruite of wickednesse these trees of vnrighteousnesse beare the more they may beare and the meanes to strengthen these lustes is to fulfill them For habits are strengthened and intended when as they are excercised in their acts and euery actuall sinne addeth to our habituall corruption leauing behind it a blot and staine in our soules whereby they are made more apt and actiue to the committing of more wickednesse § Sect 5. How daungerous it is to giue way to the first motions vnto sinne shewed by examples And this will manifestly appeare by examples in the Scriptures because Cain did not repent of his prophanesse and wicked enuy towards his brother hee proceedeth to horrible murther Because Salomon gaue way to the excessiue vse of lawfull pleasures they brought him vnto those that were vnlawfull not repenting of them he is drawne by carnall whoredome with straunge women to spirituall whoredome with strange Gods So Ionas not mortifying his priuy pride which made him to respect his owne credit more then Gods glory is moued thereby to flat disobedience and open rebellion and giuing way to his impatiencie he falleth to direct chiding with God and that after hee had so largely tasted of his mercy and goodnes in his maruellous deliuerance Thus Sampson not quenching at the first his fiery lusts is moued by them to marry with the enemie of God and the Church contrary to his commandement And holy Dauid giuing place to sloth is drawne first to gaze on a strange woman then to lust then to commit the fact of adultery and not seasonably repenting of this sinne to adde vnto it one more haynous the murther of his faithfull seruant Thus Herode not repenting of his incest cutteth of Iohn the Baptist his head and Iudas nourishing his couetousnesse groweth discontented with Christs seruice because it yeelded no more profit and then betrayeth and selleth his Lord and Master for thirty pieces of siluer who could not be valued with many worlds And therefore let vs by these mens harmes learne wisedome and labour to mortifie our corruptions and fleshly lustes in their first and weakest degrees seeing if out of our securitie wee neglect this dutie they will gather more and more strength and like carrion crowes hauing seazed vpon vs will call others to ioyne with them vntill at last they grow so strong and numerous that wee shal be vtterly vnable to withstand or ouercome them CHAP. XVIII Of three other Rules to bee obserued for the subduing of the flesh § Sect. 1. We must thinke no sin so small as that we may willingly commit it to which end consider 1 that by the least sin Gods law is transgressed THE fift Rule to be obserued of those who desire to resist and subdue the flesh is that wee doe not esteeme any sinne so small and veniall as that wee may safely giue it entertainement and continue in it without repentance But contrariwise that we iudge our selues euen for the least sinnes flee from them with so much the more diligence by how much wee are naturally more apt to neglect them as slight and of no great importance For as one saith it is not the least thing in mans life to neglect such things as seeme to Non est minimum in vita hominum negligere minima c. Euseb emisseÌ„ ad monach Hom. 5. Cic. 1. de offic be least I know not concerning what faults we may be secure seting we must be iudged euen for sins of ignorance and giue an account of our idle words and thoughts And euen the Heathen Oratour could say that we are with greater diligence to auoide those vices which seeme so small that they are not known of the most to be faults To this end let vs consider that euen by the least sinnes Gods law is transgressed his iustice violated and his wrath prouoked and wee must not esteeme that to be small which doth offend his infinite Maiesty To this purpose Hierome saith well I doe not know how wee can Hieron de ratione pie viuendi ad Celantiam esteeme that a light sinne which is committed in contempt of God And he is most wise who doth not so much consider what is commanded as who he is that hath commanded it nor the extent and quantitie of the gouernment as the dignitie of him that Ne consideres quod parua sint peccata sed quod magnus sit Deus cui displicent gouerneth And againe Doe not consider the smalnesse of thy sinnes but the greatnes of thy
hiding from our sight his fatherly countenance and the bright beames of his fauourable countenance in the apprehension whereof the life of our life consisteth and depriueth vs of the peace of conscience and ioy in the holy Ghost by which wee are in the spirituall man made strong and couragious in the day of tentation after that wee haue receiued wounds of the flesh in the spirituall fight it hindreth their cure and causeth them to fester and ranckle and to growe euery day more dangerous and incurable then other And after wee haue beene allured to drinke the sweet poisons of the fleshes bewitching cup this impanitencie doth cause vs to retayne them in the stomacke vntill working they doe make vs sicke vnto death where as they would not be hurtfull and pernicious if as soone as they were swallowed they vvere cast vp againe by vnfained repentance The fourth sin that weakeneth the spirit is carnall security and hardnes of heart whereby wee blesse our selues when our estate is dangerous and haue no sense and feeling neither of Gods mercie and loue nor of his anger and displeasure by the one whereof the spirit is strengthened vnto Gods seruice and by the other preserued from sinning against him So also the strength of the spirit is by this carnall securitie much impayred because it maketh vs to put the euill day far from vs and vtterly to neglect our spirituall enemies as though we had a secure peace and all cause of danger were farre remoued it causeth vs to neglect our Christian watch and so to lye open to the malicious and secret assaults of our spirituall enemies and to neglect the meanes of our safety and defence our spirituall foode and prouision our weapons and munition our fortifications and all other prepararations which should be any meanes of defence in the day of battell whereby the spiritual part is betrayed suddenly surprized before it expecteth any danger The last speciall sin wherby the spirit is weakened and all the good motions thereof quenched is the loue of the world which like birdlime so besmeareth the spirituall part and the wings of the soule that it cannot flee aloft but is intangled and catched fixed and fastened to the earth and worldly vanities More especially the loue of honours and the glory of the world doth make the spirituall man slacke and sluggish in the pursuite of eternall glory and heauenly happinesse The loue of riches hindreth him from seeking with all earnestnesse spirituall graces and those incomparable treasures which are laide vp for vs in Gods Kingdome it choaketh the seede of the Word so as it cannot take roote and beare fruit frustrateth all the good motions of the spirit so as they cannot take effect it exposeth vs to many tentations and snares and causeth vs to fall into many foolish hurtfull lusts which drowne men in destruction and perdition And so also the loue of earthly pleasures doth much enfeeble 1 Tim. 6. 9. 10 the spirituall part in the pursuit of those eternall pleasures and fulnesse of ioy which are at Gods right hand for euermore and as they weaken the body and effeminate the minde so as they are made vnfit euen for any warlike imployments in the world so much more doe they disable the soule and spirit for this warfare against the enemies of our saluation For when the flesh is pampered with these carnall delights the soule is starued and pined when it is distended and growne fat grosse with gluttony and belly-cheare the spirit is made leane and infeebled when it reuelleth in fleshly ioy the regenerate part droopeth and mourneth beeing spoyled and robbed of the ioyes of the holy Ghost When it is filled and euen glutted with excesse the spirit is straitened of roome and hath no place where it may reside and therefore the Apostle requireth first emptinesse of wine and then that wee should be filled Eph. 5. 18. with the spirit to note vnto vs that fulnesse of both will not stand together § Sect. 2. We must not prouide for the spirit poyson instead of holesome foode nor carnall weapons instead of spirituall A second meanes of weakening and disabling the spirit which is to be auoided respecteth our prouision which we are to make for the armie of Gods graces as first that we doe not prouide for their nourishment poyson in steade of holesome foode as for example in stead of the pure word of God the spirituall Manna the sincere milke of the Gospell and Sacraments instituted by our Sauiour Christ humane traditions and inuentions will-worship and our owne superstitious deuotions which haue no ground or warrant out of the scriptures nor scarce any resemblance of that holy and holesome foode which is by God appointed for our nourishment Of which meate the more liberally we feede the more leane and lanke we waxe in our spirituall strength and stature the more feeble and faint we growe in all sauing graces because howsoeuer it be sweet to our naturall and carnall appetite yet it is of a quite contrarie qualitie to the spirit and the graces and gifts thereof and it is no better then the Diuels most artificiall poysons which cause them that taste and feede of them to waste and weare away in a continuall consumption of all pietie and true godlinesse Secondly we must beware that we doe not prouide for this spiritual Warfare carnall weapons and munition For as the Apostle saith the weapons of our warfare 2 Cor. 10. 4. are not carnall but sutable vnto the Spirit it selfe and mighty through God to the pulling downe of strong holds As for example we must not fight against the flesh with fleshly anger and carnall reuenge for here especially the saying Iam. 1. 20. of the Apostle is verified The wrath of man worketh not the righteousnesse of God we must not fight against and indeauour to subdue it with spirituall watchings as resting in the deed done and not destinating it to a superiour end namely in the imploying of our time in prayer with it Watch and pray and the watching ouer our hearts that wee doe not sinne rather then ouer our eyes that we doe not sleep Wee must not seeke to subdue it by popish fasting which is nothing else but like all other their deuotions a bodily exercise consisting in their superstitious abstinence from certaine meates contrary to the Word of God which calleth it a doctrine of Diuels and teacheth vs that all the creatures 1 Tim. 4. 1. 3. 1 of God are cleane if they be sanctified by the Word and Prayer and allowing the vse of all the daintiest fish and delicatest wines and fruits which pamper the flesh more then the moderate vse of ordinarie dyet But as occasion serueth we must vse totall abstinence when we would tame the flesh and humble our selues before God yet not like them resting in the deede done much lesse esteeming it satisfactorie and meritorious but onely vsing it as
the graces thereof increased in vs the Lord will satisfie our psal 145. 19. desires and bring this worke of grace begun to accomplishment Phil. 1. 6. and perfection For therefore doth the Lord inlarge our hearts with these longing desires that hee may satisfie them therefore doth he make vs to hunger after grace and to finde and feele our owne emptinesse that hee may fill and replenish vs with them Wee must not therefore rest contented and satisfied with that measure of grace vvhich wee haue receiued or that portion of the spirit wherewith wee are already indued but wee must hunger after more perfection and growe from grace to grace from strength to strength and from one degree of spirituall stature vnto another vntill wee come vnto a perfect age in Christ And this is an inseparable and infallible signe and property of the faithfull regenerate who are said to bee Psal 92. 14. trees of righteousnes of Gods owne planting which bring forth more plenty of fruit in their old age and are not doted Pro. 4. 18. and rotten with yeeres but when they are at the eldest they are most fat and flourishing They are like vnto the morning Eph. 2. 20. light which shineth more and more vnto the perfect day They are Gods building which is still in framing and setting vp vntill it bee fully finished They are Gods children who grow from strength to strength vntill they come to perfect stature neither haue they any time of olde age but are in a continuall spring of youth They are branches ingrafted into the true Vine Iesus Christ which bearing fruit in him â—e purgeth pruneth them that they may bring forth more fruit That therefore wee may approue our selues to bee in this number let vs not content our selues that we haue receiued some measure of the spirit but as the Apostle exhorteth vs let vs desire to grow in grace and in the knowledge Eph. 4. 12. 13. Ioh. 15. 2. 2 Pet. 3. 19. of our Lord IESVS CHRIST For they who haue once tasted of these spirituall excellencies are not satisfied vvith a small pittance but rather thereby their desire is inlarged their appetite sharpened and their hunger increased after a more full and perfect allowance § Sect. 2 The 2 meanes a carefull indeauour in the vse of all good meaÌ„es for the strengthening of it Now as we are thus to desire more and more an accesse of all spirituall grace vnto perfection so in the second place we are to endeauour in the vse of all good meanes appointed by God for the strengthening and increasing of Gal. 3. 2. them And first we must bee carefull and diligent in hearing reading and meditating in the word of God which is the ministery of grace and saluation and not onely the seede whereby wee are regenerate and made new borne babes in Christ but also the foode whereby we are nourished 1 Pet. 2. 1. 2. and increased in grace and spirituall strength vntill we come vnto a full age in Christ Milke for our tender infancy and more strong and perfect nourishment for our riper age Now because there may come a deare yeere when as this spirituall food will be very scarce so as wee may wander Amos. 8. 12. from sea to sea and runne to and fro from the North euen vnto the East to seeke the word of the Lord and shall not finde it as he threatneth by the Prophet therefore we must with Ioseph foreseeing this daunger in our yeeres of plentie lay vp store against the time of scarcitie and penury that our spirit doe not loose it strength nor our soules be famished with this spirituall famine and not like the foolish Egyptians for want of prouidence be driuen to seeke our foode with much inconueniency when as we should feede vpon it Yea wee are not onely to lay vp sufficient store for our owne prouision but as Ioseph did for the reliefe and comfort of all that sue and seeke vnto vs that their soules may blesse vs when as they finde themselues refreshed and comforted with this spirituall nourishment And this meanes of comforting and strengthening the spirit Cyrill commendeth vnto vs. If saith hee comming often vnto the Church thou giuest eare to the holy Scriptures and conceiuest Cyril in Leuit. lib. 9. Col. 129. the meaning of these diuine precepts then as the flesh is pampred with excesse of meates and daintie dishes so the spirit will grow strong by feeding on this heauenly Manna and becomming more powerfull then our sensuall desires and carnall lustes it will bring the flesh into subiection and make it to submit it selfe to be ruled by its lawes Whereas contrariwise if wee withdrawe this foode from the spirit it will growe so faint and languish in strength that it will not bee able to stand against the assaults of the flesh in the day of battell And vnto the ministery of the word we must adioyne the frequent vse of the Lords Supper which is a spirituall feast purposely ordained by our Sauiour Christ for the confirming and strengthening of our communion with him by his spirit and for the filling and replenishing of all those with his sanctifying and sauing graces who come with a good stomack and an hungring appetite to this holy table for the strengthening of those that are weake and faint the restoring of them who are entred into a spiritual consumption and for the confirming of such in their vigour and strength who already enioy desired health Finally we must vse the helpe of holy conferences instructing exhorting admonishing counselling and comforting one another Iud. 20. that wee may bee further edified in our holy faith for as stickes scattered asunder will hardly keepe fire but if they be laide together will quickly growe to a great flame so if we single our selues from one another and admit no communion by religious conferences wee shall quickly coole and quench the fire of the spirit but if wee meete together and exercise our selues in holy conferences wee shall hereby stirre vp Gods graces in vs wee shall like vnto kniues whetted one vpon another sharpen our gifts and set an edge on our desires to the performance of all good dutie we shall pile vp our graces one on another and with these bellowes of conference blowe vpon them vntill they grow to a great flame § Sect. 3. The 3 meanes is to nourish the good motions of the spirit The third meanes of cherishing and strengthening the spirit is to nourish the good motions thereof neither vtterly quenching them nor delaying to put them in practise but presently harkning vnto them and labouring after the first and best opportunitie of performing those duties which it requireth For it is a great comfort and encouragement to this spirituall Vice-roy whom God hath set vp in his stead to raigne and rule in vs when as wee yeelde obedience vnto him and suffer our selues willingly to bee gouerned by his
§ Sect 5. The 5 meanes is to preserue our selues pure and cleane from all pellution The fifth meanes to nourish and cherish the spirit in vs is to preserue our bodies and soules which are his temples in their cleannesse and puritie from all pollution of sinne and wickednesse for as a good ayre and sweete habitation doeth much refresh and strengthen our naturall and vitall spirits and preserue our bodies in health so no lesse doeth it comfort our comforter and cheare and cherish the spirit of God in vs if wee prouide for him a holesome and pleasant lodging cleansed and purged from all noisome filth of sinfull impuritie and sweetned and adorned with the incense and odours of our prayers and the flowers and fruits of our good workes and holy obedience § Sect. 6 The 6 meanes is to keepe the spirit and the graces thereof in continuall exercise The sixth meanes to preserue and strenthen the spirit and to increase in vs the graces and giftes thereof is to keepe them in continuall exercise and to cause these habits to shew themselues in their functions and operations For no more necessary is breathing and mouing for the preseruing the life of our bodies then fruitfull working and holy walking in all Christian duties is for the preseruing and cherishing the life of the spirit according to that of the Apostle If wee liue in the spirit let vs also walke in the Gal. 5. 25. spirit And as in naturall things the causes are preserued by producing their effects and habits and qualities confirmed and strengthened by their functions and operations so is it also in the spirit and spirituall graces We finde by experience that the sight is bettred by seeing and much weakened when it is depriued of fit obiects The habituall memory is much strengthened by the practical and made feeble and vnfaithfull when as it hath no exercise or imployment the vnderstanding becommeth more intelligent by minding and conceiuing and iâ— much impaired when it is not vsed the strength of the arme hand legge and the whole body is much strengthened and increased by action and exercise and decaieth and is greatly enfeebled by sloth and idlenesse And thus it is also with the spirit and spirituall graces let vs vse them and we shall haue them let these rootes of holinesse bring forth their boughes and branches their leaues of profession and their fruits of practise and they will liue and prosper spread inwardly and spring and sproute outwardly but if wee hinder them from bearing their leaues and rootes and bee still cutting and lopping of their boughes and branches they will in a while dye and perish Let this fire of the spirit haue fit vent to send out its flames of holy and righteous actions and it will still liue burne and blaze but if once wee beginne to stop this vent it will presently dye and turne to cold embers Let faith exercise it selfe in apprehending the promises in waiting for the performance in fighting against doubting and in bearing the fruits of good workes and from a graine of mustardseede it will growe to a great tree from smoking flaxe to a burning flame and from a feeble assent to a firme and full perswasion So let loue be exercised in doing and suffring for Gods sake in performing vnto him all holy seruice and Christian duties and in the workes of mercy and charitie towards our neighbours and of a litle sparke it will increase to a great fire let the shoulders of patience be inured to bearing of the Crosse and suffering afflictions in putting vp wrongs and ouercomming euill with good though they bee weake and tender at the first they will in a litle while become hard strong and so it is in all other graces by exercise they are increased by sloth and ease they are weakned and wasted And therefore Dauid no sooner thinketh of receiuing grace and strength from God then he resolueth to exercise them to the vttermost I will runne saith he the way of thy Commaundements when thou shalt inlarge my heart And againe teach me O Lord the way of thy Psal 119. 32. 33. 34. statutes and I will keepe them vnto the end Giue mee vnderstanding and I shall keepe thy lawe yea I shall obserue it with my whole heart § Sect. 7 The last meanes is frequent and feruent prayer The last principall meanes of strengthening and cherishing the spirit is earnest and effectual prayer vnto God that he will strengthen our weaknesse and quicken our dulnesse and support our faintnesse by continuall renewing his spirit in vs and sending fresh supplies of his sauing graces to re-enforce and refresh our decaied bands that by these new aides wee may be enabled to stand in the day of battell and to get the victory ouer all our spirituall enemies for it is this holy fire descended from heauen which kindleth this spirituall fire in vs whereby wee offer incense sacrifices and oblations acceptable vnto God the smoake whereof driueth away the enemies of our saluation His eternall spirit is the liuing fountaine of these cleare cristalline waters whereby our thirsty soules are refreshed in the spirituall conflict and our hands and eyes all other parts when they are wearied and tired doe receiue renewed Psal 144. 1. strength It is he that teacheth our hands to warre and our fingers to fight and giueth vnto vs full and finall victory ouer all our enemies and the crowne of victory euerlasting glory And therfore when we see the battell hot against vs 1 King 22. and ourselues weary and weake to make resistance let vs imitate the good King Iehosaphat and crie aloude vnto the Lord to succour and strengthen vs when wee see our graces spent and our spirituall strength wasted and weakened in making resistance let vs call vnto him for fresh aides and renewed strength whereby wee may bee enabled to hold oâ—t and ouercome § Sect. 8. The conclusion of the booke And thus haue I through Gods mighty and most mercifull assistance finished also this last part of the Christian Warfare a worke so much the more difficult because the flesh which is the enemy against whom I intend it holdeth a strong party in my selfe darkening my vnderstanding that I might not discouer its slights and subtilties malice and might nor discerne the best meanes for the defeating of its pollicies and subduing of it power The Lord make me euer truely thankefull vnto his holy Maiesty for this mercie and giue me grace alwayes to esteeme it as one of his his chiefest benefits in this life that hee hath vsed mee the weakest and vnworthiest of many hundreds of my brethren as his poore instrument in so good an imployment and stirre vp in his good time some other of his choysest and chiefest Worthies for the further perfecting of that which I in my mediocritie haue begun hitting the marke at which I haue but aymed and training exactly the Christian Souldiour in the feates of spirituall armes whom I as I was able haue but in some little measure acquainted with the knowledge of the Christian Warfare And the Lord giue his grace vnto vs all both strongest weakest that we may not onely instruct others in this spirituall art of fighting against the enemies of our saluation but that wee our selues muy put on the spirituall armour and fight continually with courage and resolution vnder the standard of the Lord of Hoasts and because we are vnskilfull and knowe not how to fight and exceeding weake and feeble in our strength and vnable to stand in the incounter and beare the brunt of the battell that hee will teach our hands or rather our hearts to warre and our fingers or rather our affections to fight and that hee will continually renew our strength and send vs dayly fresh supplyes of his spirituall and sauing graces whereby wee may be enabled vvith constancy and perseuerance to maintaine the fight vntill hauing gotten a full and finall victory wee be like conquerours crowned with glory and immortalitie the which he vouchsafe vnto vs euen for his Christs sake the Sonne of his loue and the author continuer and finisher of our saluation to whom with the blessed Father and holy Spirit be ascribed of vs and his whole Church all praise and glory power and dominion from this time forth and for euermore Amen FINIS
euery particular member of it who notwithstanding may and doe erre in some particulars and therefore the promise is to be limitted first vnto al truth necessary to our saluation and secondly that they shall by the spirit receiue this priuiledge that whereas the wicked continue and perish in fundamentall errours the faithfull though they may fall into them and continue in them for a time yet they shall not liue and dye in them but shall in Gods good time after their going astray heare the voyce of Gods word and spirit reuoking and recalling them into the right path and saying this is the way walke yee in it Esa 30. 21. § Sect. 7 That this should make vs to conforme our iudgment to the analogie of faith Againe seeing through the flesh dwelling in vs wee are subiect to ignorance and errour this should make vs to conforme our iudgement and opinion to the analogie of faith and as to hold fast those doctrines which are manifestly grounded vpon the Scriptures so to be modest and sober in maintaining such points as are doubtfull and controuersall when as other of our brethren differ from vs because we may erre by reason of those reliques of ignorance remaining in vs and they may erre also out of humaine frailtie and therefore are rather to bee pitied then hated and to be drawne not with rigour but with the spirit Phil. 3. 15. Gal 6. 1. of meekenesse Finally seeing the reliques of ignorance and errour will neuer leaue vs till death deuide vs this must make vs labour continually in the vse of all good meanes whereby our mindes may bee more and more illightened and our iudgements informed in the knowledge of Gods trueth that so we may be strengthened against those sharpe encounters where with ignorance and errour will daily assault vs. And especially wee are to heare the word study and meditate in the Scriptures and call often and earnestly by feruent prayers for the assistance and illumination of Gods holy spirit whereby we may be preserued from all errours and led into all trueth For if Dauid who was wiser then his ancients and had attained vnto more knowledge then his teachers had neede to make that prayer Open mine eyes O Lord that I may see the wonderfull things of thy law Psal 119. 18. and if the Apostle Paul who was immediately taught by Christ and had receiued such abundance of reuelations desired aboue all things still more and more to knowe Christ and to finde and feele the vertue and power of Christs Phil. 3. 10 death and resurrection then how much more should wee who come farre short of their perfection § Sect. 8. The conflict in our thoughts and imaginatiōs The next conflict which is to be considered in the mind is betweene the actions and opperations of it which like vnto the minde it solfe being partly spirituall and partly carnall doe continually striue and fight against one another And these are our thoughts and cogitations our meditations and imaginations which labour mutually to expell one another and to keepe the minde in their sole possession For when the spirit lifteth vp the minde in diuine contemplations and causeth it to thinke and meditate on heauenly things as the ende of our hopes or on the seruice of God the duties of Christianity or of our lawfull callings as the meanes whereby wee may attaine vnto them then the flesh depresseth and pulleth it downe and as it were clippeth the wings or casteth vpon them the lime or slime of sinne when as it is soaring this loftie pitch and by suggesting such thoughts as are simply worldly and wicked or else impertinent and vnseasonable in respect of the present employment doe cause it to stoope vnto earthly vanities and so leauing the substance to catch a shadowe But the spirituall part finding it selfe thus defeated of those spirituall excellencies which so earnestly it persueth doeth not rest thus deiected and depressed but shaking of the thoughts of sinnefull vanities and sensuall delights and bathing it selfe in the precious blood of Christ by a liuely faith it is washed from the filth of earthly corruption and as it were picking and pruning it ruffled feathers when the Sunne-beames of Gods louing countenance shine vpon it it leaueth the earth and vp againe it mouneeth in spirituall and heauenly thoughts and remembring that we are but Phil. 3. 20. Col. 3. 1. 2. Pilgrimes on earth and that heauen is our countrey it causeth vs by diuine meditations to haue our conuersation there whilest our bodies are on earth and knowing that we are risen with Christ it maketh vs to seeke those things which are aboue where Christ sitteth at the right hand of God and to set our affections on things aboue and not on things which are one the earth § Sect. 9. The conflict betweene spirituall and carnall memory And this is the conflict betweene the flesh and the spirit in our minds and vnderstanding To this we may adde the combats that are betweene them in our memories for these being but in part regenerate and the reliques of corruption remaining in them there is a great conflict whilest the memory so farre forth as it is spirituall laboureth to blot out and deface all worldly wicked and sinnefull impressions and to haue imprinted in it those heauenly and spirituall documents and instructions which haue beene entrusted vnto it by the sanctified vnderstanding and whilest it endeauoureth to cast out the rubbish and noisome filth of prophannesse ribaldry scurtilous jestes maliciousnesse and all maner of impietie and wickednesse that so it may be a fit sure and faithfull treasury of wise sayings and Religious discourses And contrariwise whilest on the other side the flesh and vnregenerate part standeth in direct opposition to the spirit by reprinting and repeating those lessons of impietie and prophannesse which before our conuersion especially and since also wee had learned in the schoole of the diuell and the world and by working in vs obliuion and forgetfulnesse of all good things whereby these heauenly treasures and spirituall iewels are as it were presently cast out of dores as soone as they are receiued these holy lessons are no sooner written but they are presently blotted out and cancelled and these waters of life doe no longer stay with vs then common water continueth in a leaking vessell or in a siue § Sect. 10. Of the conflict betweene the flesh and spirit in the conscience Finally there is also the like conflict betweene the flesh and the spirit in the conscience whereby I vnderstand not the fight betweene it and the will affections and carnall appetite which may be in those who are vnsanctified and meerly naturall of which I shall speake more in the following discourse but that conflict which is in the same facultie as it is partly regenerate and renewed by the sanctifying grace of the spirit and partly vnregenerate the reliques of sinnefull corruption remaining in