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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	live_v	mortify_v	7,524	5	11.3904	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08552	The Christian conflict a treatise, shewing the difficulties and duties of this conflict, with the armour, and speciall graces to be exercised by Christian souldiers. Particularly applied to magistrates, ministers, husbands, wives, parents, children, masters, servants. The case of vsury and depopulation, and the errours of antinomists occasionally also discussed. Preached in the lecture of Kettering in the county of Northampton, and with some enlargement published by Ioseph Bentham, rector of the Church of Broughton in the same county.	Bentham, Joseph, 1594?-1671.	1635 (1635)	STC 1887; ESTC S113626	266,437	390

obedience of the Law For even the regenerate or justified are debters not to the flesh to live after the flesh but to the Spirit to mortifie the deeds of the flesh Rom. 8. 12. Cha●ierus saith It is ●●nifest by the things fore-going Tom. 3. lib. 1 cap. 6. Th. 4. that an exceeding great inj●●y i● d 〈…〉 u● wh●● w●e are said to denie that wee are b 〈…〉 to the Law before God Wherefore if Bellarmine doth know those which say that the saithfull are subject to u● law before GOD and that Th. 5. the Decalogue of Moses doth n 〈…〉 belong to us hee sha●● have us not adversaries but follo 〈…〉 i● disputing boldly against such Againe The fulfilling of the Law can by 〈…〉 meanes bee accounted by the part but by the whole For the whole life not some one moment thereof is bound and it is bound to all not to one Hence the saying of Iames Hee is Ibid. l. 11. cap. 11. Th. 16. guilty of all which offendeth in one Neither can it otherwise bee understood because hee is not guilty of murther who doth onely steale but of theft onely Yet hee is guiltie of the breach of that whole Law part whereof is Th●● shalt not steale and another part whereof Tho● shalt not kill Now whereas the adverse Antinomist will I suppose reply all this is not Scripture I do confesse that these words in so many letters and syllables are not in the Scripture Yet I dare avow that this doctrine of the Lawes binding the regenerate to obedience being the doctrine not onely of our Church but of all other Christian Churches some few contentious Sectaries excepted who deserve not the name of a Church and of all sound solid and substantiall Divines is the expresse doctrine of sacred Scripture And that it is so I will now manifest and make perspicuous by pregnant places in the New Testament Mat. 5. 18 19 21 c. Christ 〈…〉 not to destroy the Law c. Yea he confirmes the continuance of it in every iot● or tittle till the heavens be no more and presseth punctually to a precise particular observation of it Rom. 3. 31. Do we then make void the Law through faith God forbid yea in establish the Law Faith therefore doth not evacuate but establish the Decalogue Rom. 7 7. By the Law we come to the knowledge of our sinnes Rom. 7. 22. 25. S. Paul delighted in the Law of God with his mind he served the law of God 1 Cor. 9. 21. Being not without law to God but under the law to Christ. Eph 6. 1 2. Children obey your parents Honour thy father c. 1 Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of ●aith unfained Iam. 2. 8. If you fulfill the royall law of liberty c. S. Iam●s shewes what Law namely the Decalogue Do not comm●● adultery c. Vers 11. 1 Ioh. 2. 4. He that saith I know him and keepeth not his commandements is a lyar 1 Iohn 3. 4. Sinne is the transgression of the Law Hence I conclude 1. That if ever the Law bound the regenerate to obedience which I suppose they will acknowledge it still doth Mat. 5. 18. Rom. 3. 31. 2. That since Christ Iesus the best expounder of Scripture doth so copiously confirme and corroborate the Morall Law in his Sermon on the Mount doth peremptorily pronounce that the breach thereof doth defile a man Mar. 7. 20 21 c. and so often inculcate that the keeping of the commandements is a sure and infallible signe of our love to him Ioh. 14. 15. 21. 23. 24. and of his love to us Ioh. 15. 10. 3. Since faith doth not supplant but strengthen the law 4. Since the holy men of God doe often urge and presse to do the duties commanded in the Law in their Epistles which they would not have done had not regenerate Christiane bee● bound to the obedience of the same 5. Since the Apostle S. Paul acknowledged that he served the Law of God with his mind and that he was under the Law to Christ 6. Since the Law of God hath not relinquished its regality and regiment being stiled by the Holy Ghost the royall Law 7. Since by the Law we come to the knowledge of sinne yea and all sinne is the transgression of the Law 8. Since the carelesse contemners and transgressours of Gods Law have no communion with God not s●ving knowledge of him 9. Since the end of the commandement i● charity c. therefore the Law is no enemy to purity of heart ●●ith unfained or Christian liberty this being the royall Law of liberty I may warrantably conclude against the absurd and erroneous ambiguous Antinomists That the Law of God doth binde the conscience of the regenerate Christian to obedience Furthermore because I suppose these cavillers will carpe against all these allegations as insufficient and weake because in none of them we are said to be bound by the Law to obedience I will therefore shew them these expresse words in sacred Scripture if that will satisfie and salve their seduced soules 1 Corinth 7. 15. A brother or sister is not under bondage in such cases namely to performe matrimoniall duties to unbelieveing yoke-fellowes which will depart from and forsake them Vers 27. Art then bound to a wife Seeke not to be loosed Vers 39. The wife is bound by the Law as long as her husband liveth Hence I inferre That since the Law of God doth binde the believing husband and wife to performe all manner of matrimoniall duties to their unbelieving yoke-fellowes which are pleased to dwell with them and that since the husband and wife being regenerate are bound by the Law each to other so long as they live together therefore that part of the Law which doth comprise and comprehend the duties of husbands and wives each to other namely the fift and seventh commandements doth bind the conscience of the regenerate to obedience therefore either all the Morall Law doth bind or els that this branch of the second Table is more authenticall and of more absolute authority not only than all the second Table besides but also than the first Table yet our Saviour saith the second is but like unto the first stiling it the first and great commandement Mat. 22. 38. Oh that I could perswade them to take notice how they confront contradict contend against the concordant confessions of the reformed Churches the sound solid and substantiall truths taught and defended by the ancient and moderne Worthies and the infallible and unde●iable truth of Gods Word Oh that men would cordially consider that such vile and vicious positions make men unfit not onely for Christian but also for common commerce and company with mankind For how can Kings and Princes be se●●red from rebellion of such subjects How can masters and fathers be assured of reverence and obedience from such children and servants

these being all and onely the holy ones of God these also fighting well the Lords battels in the generall calling of Christianity and in their personall and particular stations 3. In opposition to other fights they being terrene and earthly this spirituall and heavenly 4. In regard of the reward of this combat namely the Lord Iesus Gods favour heavens kingdome and eternall blisse 5. In regard of the matter of this warfare It is against the kingdome of the Divell for that of Christ and his Father It is against the flesh that unregenerate part of man which is corrupt vile and infected by sinne For the Spirit that new quality of holinesse which is created by the Spirit in the hearts of the elect It is against the kingdome of death darkenesse and damnation for heavens kingdome of life light and salvation CHAP. IV. This good warfare must be fought EVery good Christian doth and must of necessity fight this Doct. 3 good fight or warre this good warfare The Lord of hosts whose we are and whom we serve although Reas 1 he is a God of amity hath put such perpetuall enmity betweene the seed of the woman and the serpents that they shall ever be at defiance and ever wage warre against each other till time be no more This our God sends us into the field affords us all warlike necessaries bids us be strong and play the man yeelds us his helping hand and promiseth crownes to those that conquer Therefore of necessity we ought to fight 2. The nature of our enemies shewes the truth of this They beare an irreconciliable hatred against all mankind especially Christians To instance only in the principall and grand enemy the Divell whose inveterate malice against the blessed condition of the Lords precious ones whose insatiable thirsting after the ruine and perdition of all mankind and whose incessant unwearied painfulnesse to devoure soules are plainely and plentifully decyphered and described in his genuine and proper names expressing to the full the same The Word of truth cals him by the name of 1. A Dragon Rev. 12. 7. In regard of his terrible fiercenesse maintaining warre against the Lord Iesus Amongst Serpents saith Saint Chrysostome what is more fell or cruell Tom. 2. Hom. 15. in Mat. than a Dragon And of Dragons who so outragious and fierce as the great red Dragon the Divoll 2. An old Serpent Rev. 12 9. In regard of his wilinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of subtill observation finding out by experience craft furthered by the experience of many thousand yeares and in regard of his venimous subtilty exceeding dangerous and contrary to mankind 3. A lion yea a roaring lion 1 Pet. 5. 8. The Divell goeth about like a roaring lion A lion is a beast excelling others in strength and courage full of violence and fiercenesse given to devoure and destroy therefore called in Scripture sometimes Arich .i. a tearer renter or plucker Psal 7. 2. Lest he teare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck off my soule Kearieh like a lion Labi .i. couragious valiant Psal 57. 4. My soule is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart Lebaim lions Shachal .i. ramping fierce of nature Psal 91. 13. Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt trample on Shachal the Lion Kephir .i. lurking in covert places Psal 91. 13. Thou shalt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tread upon Kephir the young lion Laiish .i. subduing his prey Prov. 30. 30. Laiish a Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strongest c. In all which respects the Divell is truly a lion he being given to teare and devoure extream fierce and cruell lurking in secret to destroy walking ranging roaring and devouring 4. Satan that is an especiall enemy to God and man Iob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6. Satan came also among them 1 Cor. 5. 5. Deliver such a one to Satan 5. Divell Shed a waster Psal 106. 37. They sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Divel Leshedim to wastiers A Divell is a waster 6. The tempter of men to sin 1 Thess 3. 5. Lest the tempter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have tempted c. 7. A calumniator Matth. 4. 1. continually accusing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints before God Rev. 12 9 10. maliciously detracting and depraving the persons words actions not of men onely but even of God himselfe Gen. 3. 3. 8. Seghnirim Levit. 17. 7. rough rugged and hairie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the horrour of their hiew wherein they appeared like Satyres Isa 13. 21. and other ugly creatures and wherewith they terrified such as saw them 9. The wicked or malignant one 1 Ioh. 2. 13. for molesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with his fierce darts endeavouring mens ruine and misery Therefore such being the malice such the cruelty so great the craft and also the might yea since such is the nature of our enemy the Divell that he is an adversary an accuser and a tempter of mankind It cannot be but that a good Christian doth and must necessarily warre this good warfare against this grand enemy and his cursed instruments S. Cyprian Cyp. Quod idola non sunt Dei speaking of these our enemies saith These do lurke under detestable idols and images these by their inspiration do inspire the hearts of Prophets animate the inwards of beasts do order the flying of birds do governe lots fulfill predictions do fold in often falshoods with truths for they are deceived and do deceive they disorder life disturbe sleepe affright also secretly the spirits of the soule beginning in the bodies they wrest aside members destroy health they provoke diseases to compell to their service that being fatted with the savour of altars and the ceased fires of beasts they may seeme to have cured those things which they had bound fast themselves being appointed for paine they seeke to themselves companions of paine Therefore necessarily we must either warre this good warfare or slavishly submit to these our continuall fierce and fighting enemies These three ground-works I hope are surely laid and sufficiently strengthened to be a firme and fortified foundation whereupon I may safely and surely build the following discourse by way of use and application Christianity is a warfare This shewes its inevitable and inseparable dangers and uneasie difficulties Christianity is a good warfare This declares its commendable glory and praisefull dignity Christians must fight this good warfare And this demonstrates our many and necessary Christian duties CHAP. V. Vse 1. Shewing the errour of those who thinke Cristianity to be easie HOw ridiculous and absurdly foolish yet much to be lamented is the groundlesse fancy and idle conceipt of those men who crowne themselves with pleasant garlands of restfull security and pleasurefull delights imagining they may go

vanities enemies so restlesse and laboursome that a true Christian can have no rest no quiet is a holy and happy a pious and profitable warfare for Christianity is a good warfare True it is they hate but neither God godlinesse nor godly men but sinne because it is a breach of Gods sacred Law Rom. 7. 15. the evill that I hate True it is they love not namely the world nor the things in the world because they are enmity to the love of the father 1 Ioh. 2. 15. True it is they are not sociable namely with the fruitlesse works of darknesse Eph. 5. 11. Have no fellowship with the fruitlesse workes of darknesse True it is they do resist but not God like those that do resist his will Rom. 9. 19. Nor the lawfull powers and ordinance of God which who so resists resisteth the ordinance of God Rom. 13. 2. But the Divell and his Diabolicall subtilties 1 Pet. 5. 8. True it is they are winnowed and sifted buffeted and tempted troubled and terrified they have a flesh ever lusting against the Spirit frailties without fightings within But are they therefore and their profession to be abhorred as vicked and ungodly nothing lesse The more they hate the lesse they love the more they resist the lesse they are sociable in the former sense the better the men And the greater their combat the greater their comfort for thus doing they warre a good warfare SECT 4. The errour of those who submit to Satan and oppose goodnesse and piety DOth every Christian of duty and must he of necessity warre this good warfare against the Divell all his apostate angels and their fierie and infernall darts against the wicked world all vile vicious and ungodly mens feared frownes and fawning flatteries against the flesh and all its fowle and filthy lusts With what a face then O you sonnes of Belial dare you First which slavishly yeeld without any yea without your best and utmost resistance to be led captives by the Divell and his circumventing complices Secondly and you which are profest enemies to Christ and his kingdome to the power and practice of piety opposing tooth and nayle godlinesse and godly men with what face say I dare you take upon you the honourable name of Christian use the transcendent priviledges of Christianity and glory of the Lord Christ Iesus 1. You are Christians why then doe you not stand in open defiance with professe hatefull hostility against and oppose with magnanimous resolutions the fawning and fraudulent flatteries of this guilefull and the fierce and furious conflicts of this raging world And those other fleshly and hellish impetuous impious and implacable enemies of your precious soules If a base unworthy coward daunted at the first approach of an enemy without any resistance or after some sleight velitation or skirmish o● a male-contented miscreant affecting an enemies slavery more than a Soveraignes servitude yeelding himselfe a slavish vassall to a tyrannizing foe may glory in the denomination of a souldier because he hath received presse-money was recorded in the Generals lists and rank'd and trayn'd by the captaine of his hand Then may you which cowardly seeing onely afarre off dangers and difficulties approaching to assaile Christianity without any opposition or after some little conflict And you who affecting the ignominious slavery of the world the flesh and the Divell more than the Lords precious service yeeld up your selves to serve the lusts of your flesh the vanities of this world and the suggestions of Satan may glory of your Christendome because you are baptized your names are recorded and registred amongst Christians you are taught and trained by the chariots and horsemen of the Lord Iesus 2. You are Christians and very active and busie for to withstand and hinder what you can with your utmost abilities such and such forward fellowes and their godly fraternity you indeavour with might and maine to advance prophanenesse Antichristianity and Atheisme therefore you are souldiers and being Christians are therefore Christian souldiers Alas you collect absurdly and conclude weakly A rascall rebell may as well argue for his prodigious villanies and say he is of English birth and in continuall combats although against his annointed Soveraigne his loyall Liegemen and faithfull subjects therefore a good English souldier As such a vipe●ine traytor is no good souldier in the judgement of that Master in warre S. Walter Rawleigh who saith It is not the 〈…〉 e 3. pa● 5 17. punishment that makes a martyr nor fighting that declares a ●●liant man but fighting in a good cause Even so such nomina●l Christians although they sight yet are not Christian souldiers their fighting being against the Lord and his annointed Tell me saith S. Chrysostome how may we discerne a souldier whether by that because as an officer he doth defend the King and is maintained by him and is called his or whether because he doth defend his right being well affected to him To shew openly in countenance to take his part to hold on his side to beare good will to his businesse and to defend him but yet to execute or atchieve the enemies affaires it farre worse we say than if he having cast off the yoke of loyalty had wholly given himselfe to the enemie c. These and all true Christians are souldiers and both sorts fight but under contrary captaines and commanders for ends and causes much dissenting Salvian gives a Salv. lib. 8. pag. 269. reason of this repugnancy The chiefest cause of their discord saith he is the diversity of will because either it cannot at all or scarcely come to passe that any doth love the same thing in another from which himselfe doth dissent It is not therefore without cause that they hate those in whom they see all things envious and adverse to themselves For the one live continually in wickednesse the other in innocencie they in lust these in ch●stitie they in brothell houses these in solitarie places they almost continually with the Divell these without intermission with Christ They are not therefore to be esteemed good Christian souldiers although they fight they not warring this good warfare SECT 5. Christianity is a good warfare which the true Christian doth and must warre BY these three ground-works I having discovered the foolish and absurd conclusions the dreadfull and desperate condition of many Christians in briefe thus 1. Christianity is a warfare more dangerous difficulties therefore accompany it than many fondly imagine Neither is every one fitted for this so honourable yet hard profession it being too harsh for nice and delicate persons and effeminate cowards Neither are worldly rejoycings as dainty diet gay attyre noble birth rich revenewes the greatest garnishments of a Christian as diverse do idly dreame 2. Christianity is a good warfare Palpable therefore is the foolish absurdity of such concluders who condemne Christianity its profession and professours for its discording oppositions it being so much the better in generall

Lord. Isa 40. 31. for they that waite upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall r 〈…〉 and not be w 〈…〉 ie they shall walke and not faint That so we may be strong in the Lord and the power of his might Ephes 6. 10. That so wee may doe all things through Christ which strengtheneth us Phil. 4. 13. That so we may be strengthened with all might according to his glorious power unto all patience and long-suffering with joyfullnesse Col. 1. 11. That so wee may bee strong in the grace that is in Christ 2 Tim. 2. 1. That so we may overcome the wicked one 1 Ioh. 2. 14. This being one prime and principall preservative to patronise Motive 1. and protect our selves against the pollicies power and puissance of our inraged foes 2. This being one primarie potent meanes to prosper and prevaile against to batter and beate downe the furious forces of our formidable and fearefull foes 3. This being the peculiar peerelesse priviledge and prerogative of Gods precious ones not common to bruit beasts and men of this world 4. This being farre more heroicall magnificent and honourable farre more profitable necessary and excellent to a Christian souldier then all bodily strength and abilities For had we the strength of Edol once Earle of Glocester Hollinsh p. 475 who with an hedge stake slew 17 Saxons which subtilly had stabbed 460 British Lords Had we the strength of Iohn Courcye who with one stroke smote through an helmet into a block that none could pull out the sword againe himselfe excepted Had we the strength of Hector Achilles and those other Trojan and Grecian Worthies of Hercules and all other renowned for might Had we the strength of Goliah the weight of whose coate was five thousand shekells of brasse the staffe of whose speare was like a weavers beame and the head of his speare weighed six hundred shekels of iron 1 Sam. 17. 5 7. Had we the bodily abilities of Sampson David and all his mighty Worthies Had we the strength of Giants who are called Hannephilim Gen. 6. 4. because they affright and astonish men with their faces Had we the fained forces of Atlas who is for his strength fained to bea●e up the heavens with his shoulders Had we the strength of Horses Lyons Vnicornes Elephants yea of all the beasts of power and men of might that ever the earth did beare and the sun saw yet that spirituall strength doth far surpasse and surmount these imaginary bodily forces although they were reall For what can these availe against the worlds vanities sins subtilties and Satans temptations Nothing at all For our enemies are not flesh and bloud but spirituall wickednesses and therefore outward prowesse state-policy warlike subtilty troupes of armed men dint of sword nor strength of body can daunt or dishearten appale or annoy them or keepe us safe and protect us from them For to oppose these spirituall enemies with the power of flesh is to set parched straw and stubble against the flaming fire Heart Saint Chrysostome speake of this matter We are not therefore strong because we have lusty and sturdie bodies But he only is adorned with this vertue although he lie upon his bed who is mighty in inward graces or vertues which being wanting although otherwise a man is furnished with such strength of body that he can plucke up a mountaine yet I will not say that he is more strong or mighty then a mayden or a sickly old woman for he that is furnished with inward graces doth skirmish with incorporeall or invisible vices and enemies whereas this man dares not take a view of them What can be supposed to bee more strong then this woman which stands against with a valiant mind the tyranny of nature the force of famine the threats of Chrys Hom. 19. i● 2 C●r 9. death and overcommeth them all CHAP. IX The Christian souldiour must be couragious Duty 4 ARe we the souldiers of Christ Iesus we ought therefore to be valiant and couragious Martiall men must be men of mighty minds Moses therefore chargeth in the name of the Lord the Israelites and his successour Ioshuah who were deputed to the warre to bee of a good courage not to feare nor to be afraid Deut. 31. 6 7. The same charge the Lord gave to Ioshuah againe and againe Ioh. 1. 6 7. Be of a good courage be not afraid neither be thou dis●●id c. Men of courage are men for conflict and for conquest The courage of a few valiant men and valourous mindes supplies so the want of number that though they be but few they dread not the faces of many David atchieved many mighty and great exploits 2 Sam. 23. by the courage of his valiant Worthies Whereas timorous and trembling souldiers as well as faint and feeble are unfit for military profession Hence was it that the Lord himselfe ordained it for a law that the fearefull and faint-hearted should returne home from the wars least by their fainting cowardise they rout and ruine the rest Deut. 20. 8. Therefore it was not without cause that politique and prudent commanders have ever by notable examples politique instructions and practises endeavoured to make their souldiers valiant and noble-minded to advance their courages to attempt and atchieve most high and honourable things they well knowing that a few couragious men to great armies of cowards are like so many Lyon● to whole heards of deare Christian valour and spirituall courage is much more needfull to Christs souldiers both in regard of our dulnes and backwardnesse and timorousnesse to all pious and good duties as also in regard of the great and manifold oppositions which we shall surely meete withall for the rowsing up of our owne dulnesse to holy and heavenly duties and that we may fight under Christs banner against so many mighty malicious and subtill enemies with constancy and continuance We must bee of a valorous couragious minde against all our enemies standing stoutly against them and bidding defiance to them 1 Cor. 16. 13. Quit your selves like men Ephes 6. 10. Stand therefore This being needfull in warre against flesh and bloud is much more necessary in warre against spirits and spirituall wickednesses 1. Whence it it that many faint and flexible corrupt and cowardly Christians desert devotion relinquish religion corrupt conscience suppresse sacred sincerity and sanctified strictnesse pervert piety are pliant to prophanesse forsake their former fervour and first love yeeld themselves vanquished vassal● to their vicious conquerours and slavishly swimme downe the corrupt current of the times disorders making their condition by their wretched relapses worse then if they had never knowne the waies of righteousnesse ● Pet. 2. 21. Is it not for want of courage 2. Whence is it that many timorous and trembling Christians droop and dare not defend much lesse dignifie the honourable and noble peerelesse causes of Gods precious people and

soules the beauty of old men the Schoolemaster of young men the teacher of the continent which adorneth every age and sex as with a diadem 6. Herby the Saints of God have been and are better enabled to all holy and heavenly pious practises and divine duties Matth. 17. 21. by fasting and prayer 2 Cor. 7. 6. Saint Chrysostome Hom. 15. in Matth. therefore calls it the mother of all good workes the mistresse of modesty and all other vertues the helper of prayer because prayer without fasting is slender and weake for that prayer is strong which is made with an humble spirit and a contrite heart but he cannot have a lowly spirit and a broken heart who eates and drinkes and enjoyes his pleasures whereas fasting adds fervous and force gives wings unto and nourisheth prayer Our Homilies excellently make three ends of fasting The chastising of the flesh To testifie our humble submission and That the spirit may be more servent in prayer 7. Hereby we may be encouraged against Satans execrable exploits and encounters this being a meanes to extirpate and expell the Divell Matth. 17. 21. Vpon which place Saint Hom. 58. i● Matth. Chrysostome saith He who prayeth fasting hath two wings by which in flying he is carryed over the windes for he neither doth sle●pily gaspe neither doth he deferre neither is he dull or slow in prayer which things many indure but he is more burning then fire above the earth and therefore is made a terrible enemy to the divell The same holy Father calleth fasting our armour and weapons against our adversaries saying They who goe to battaile Hom. 13. in Marke doe diligently furnish themselves before hand he seeth that he hath his helmet if he hath his sword if he hath his speare if he hath his arrowes if his horse be refreshed and that he may fight before hand he makes ready his armour your weapons Serm de uno legislatore Tom. 1. are fastings Againe he saith It is better to ●ast the fast of affection than of hunger The fast of love is better than of necessity Our Saviour saith of Divels this kind is not cast out but by prayer and fasting Prayer and fasting do put to fl●ght the Divels and shall they not overthrow churlish Barbarians The same Father in a Sermon of fasting alledging the same Serm. 2. de ●ejunio Scripture saith Fasting ought not to be terrible to you for it is ordained against the nature of Divels So that if any be possessed with an uncleane spirit and shall behold the countenance of fasting if he were an unmoveable stone he shall be quickened But if thou addest to it the sister of fasting that is if he shall behold its companion prayer with it therefore Christ saith this kind goeth not out but by prayer and fasting Since therefore it doth weaken and repell the enemy of our salvation and smite feare of such terrour in our enemies where fasting hath beene affected the difficulties of cruelty are released the bonds of captivity are loosed the rights of liberty are restored wholly Since therefore fasting doth resist our adversaries will reject the yokes of bondage and restore the security of freedome wilt thou heare what a safety how great a succour is brought forth to mankind by fasting And since abstinence hath beene a necessary buckler to us before the conflict to resist our wilfull sensualities much more must we desire the helpe of fasting in our fight it selfe to our victory 2 Sam. 11. 12 26. Dan. 9. 3. Esther 4. 16. Mar. 9. 29. Luke 2. 37. Acts 10. 13. 13. 3. 14. 23. This duty of fasting therefore being although not an essentiall property of prayer yet often necessarily to be joyned with and accompany the same as a prime and principall means to protect and safeguard our selves against the asperate assaults and sharpe attempts of our assiduous adversaries and audacious enemies and to propugne and prostrate the fierce and furious fraud and force of Satan and his assistants We therefore fellow Christian souldiers ought to our other pious performances to add and conjoyne this of fasting 1. I do not meane that naturall or physicall fast which is for healths sake and therefore often prescribed by learned Physitians for the recovery and continuing of bodily health 2. Nor that civill abstinence whereby men forbeare meats and drinks the better to accommodate themselves to accomplish some worke of waight or businesse of speciall importance more seriously setting and more firmely hereby fastening their minds to prosecute and effect with greater earnestnesse and forwardnesse the businesse intended 1 Sam. 14. 24. Acts 23. 14. 3. Nor a constrained fast when mens for bearance of food is from a forcible compulsion they would eat but either want meat or appetite Mat. 15. 32. 2 Cor. 11. 27. 4. Nor that Christian sobriety whereby men use the good creatures of God soberly and temperately not so often nor so plentifully as is usuall 1 Cor. 9. 27. Which is pious praise-worthy and profitable for the poore the common-wealth the health of our bodies the good of our soules This deading and diminishing fleshly and filthy lusts bridling and battering down unruly affections and fitting and framing the mind to holy and heavenly duties 5. Nor that spirituall fast whereby we abstaine from sinne Isa 58. 6. This abstinence and freedome from filthinesse and vice as to have our eyes fast from wantonnesse and vanity our eares from fables fraud and flatterie our tongues from wicked words and all evill speaking our hands from godlesse works and gracelesse actions our soules from sinfull thoughts and vaine imaginations ought to be constantly continued in the whole course of our lives 6. Not that miraculous fast whereby Moses Eliah and Deut. 9. 9. 1 King 19. ● Matth. 4. 1. our Saviour Christ abstained from all manner of fustenance for many dayes together without being at all hungry For this fact of our Saviour is not for our imitation we may not presume to do miraculous workes and acts because our Saviour did such Christ was baptized so ought we Christ confuted Satan with the Scripture so ought we Christ lasted so ought we But as we do not therefore desire to be baptized in Iordan as we do not desire to be placed on the pinacle of the Temple to resist Satan so neither in all circumstances Hom. 48. in Mat. must we imagine in our fasting to imitate our Saviour Christ Thus S. Chrysostome saith Our Saviour doth not say his fast is to be imitated although he might have propounded those forty dayes But learne of me because I am meeke and lowly in hea●t Neither doe those Papists who presse so much their ungrounded fasts consisting in an abstinence from certaine kinds of meates prohibited by the Romane Church as our learned * Pag. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ●●llict the soule with abstinence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●asting nothing at all Bishop White Although they glut