Gods mercy truth prouidence securitie impenitency and hardnesse of heart Now of what are they thus tempted but as the Apostle telleth vs of their owne concupiscence and therefore this concupiscence extendeth as well to the superiour as the inferiour faculties of the soule Yea not onely are they tempted but often are foyled by yeelding to the tentation of which I neede no other proofe but that experience which euery Christian may haue in himselfe if without partialitie he will examine his owne conscience for who is so inlightned that doth not finde in his minde much darknesse who so sanctified that doth not acknowledge many errours whereby he hath been ouertaken in his iudgement and much vanity in his cogitations Who is so humbled and hath so denied himselfe that doth not feele in his will much peruersenesse and rebellion against the will of God Finally who hath his remembrance so confirmed and strengthned in grace that doth not see his forgetfulnesse of God and of holy duties And who is so strong in his faith that doth not finde many assaults of doubting and infidelitie All which doth plainely proue that euen in the regenerate the reliques of carnall corruption doe remaine not onely in the inferiour and sensitiue faculties of the soule but also in the superiour and intellectuall CHAP. VI. Testimonies of Fathers to prooue that the body alone is not our enemy the flesh §. Sect. 1. Testimonies to proue that the bodie is not our sinfull flesh VNto these reasons we may adde diuers testimonies for the better clearing of this August de ciuit Dei lib. 14. cap. 3. tit 5. col 7â—5 point And first Saint Augustine telleth vs that the corruption of the body which ouerburtheneth the soule is not the cause of the first sinne but the punishment Neither doeth the corruptible flesh make the soule sinfull but the sinfull soule maketh the flesh corruptible From which corruption of the flesh although there arise many prouocations of vices and vicious desires yet not all the vices of a wicked life are to be imputed to the flesh that is the body least hereby wee acquite the diuell of them who hath no flesh Againe he that magnifieth the nature of the soule as though it were the chiefe goodnesse and accuseth the nature of the flesh as euill without doubt hee doeth August de ciuit dei lib. 14. cap. 5. tit 5. col 758 carnally affect the soule and after a fleshly manner shun the flesh because he so iudgeth out of humaine vanitie and not out of diuine trueth So in another place the soule is not better then August in psal 145. the body in merit but in nature for the soule is sinfull and stained with many corruptioÌ„s of concupiscence But yet impure gold is better then the most purified lead And else where he saith The flesh therefore is not euill if it want euill that is sinne wherewith August de continent cap. 8. Tit. 4. col 998. man is corrupted neither is he euill made but doeth euill for in both parts soule and body he was made good of our good God but he doeth euill whereby he is made euill Now as by all these testimonies he sheweth what the flesh is not namely not the nature or substaÌ„ce of the body so in many other places he sheweth what it is namely the lawe of sinne and corruption of nature which hath ouerspread and defiled the soule and body To name one or two for all In his booke of retractations he saith that the Apostle by the names of flesh and blood vnderstandeth the corruption of them both And againe Carnis et Sanguinis nomine ipsam corruptionem carnis et sanguinis intelligendus est apostolus nuncupasse August retract Lib. 2. cap. 3. August de fide et Symb. c. 10. Chrysost in Gal. 6. Chry. in Gen. 6. Homil. 24. Gregor moral lib. 3. c. 11. Moral lib. 14. cap. 29. the soule when as it affecteth those things which are carnally good is named the flesh With him agreeth Chrysostome for writing on the words of the Apostle they haue crucified the flesh with the lustes of it he saith that he here calleth their euill deedes the flesh for if they should haue crucified their bodies how then could they haue liued And againe it is the manner of the Scriptures to call by the name of flesh those who onely minde carnall things and neuer thinke on that which is heauenly Thus also Gregorie saith that the Scriptures are accustomed to signifie by the names of flesh and blood the sinnes of the flesh And in another place It is written saith he that flesh and blood cannot inherite the kingdome of heauen and how then shall I beleue that in truth the flesh shall arise at the last day I answere in the holy Scriptures the flesh is sometime taken according to nature and sometime according to fault and corruption in the former sense this now is bone of my bone and flesh of my flesh and againe the word was made flesh In the other sense is it to be taken my spirit shall not striue in these men because they are flesh and the speach of the Apostle but you are not in the flesh but in the spirit not that they were not in the flesh to whom the Apostle wrote but because they had ouercome the passions of their carnall desires c. So Hierome on the Hieron in Rom 8. eight of the Romanes saith It is to be noted that the Apostle there accuseth the workes of the flesh and not the substance And thus also Basill vnderstandeth it for saith he he that is called the olde man signifieth together all sinnes and Basil de baptis lib. 1. Theod. in Gal. 5. 17. Ibidem defilements particularly as it were in his parts So Theoderet The Apostle calleth flesh the inclination of the minde vnto those things which are euill and the spirit grace which inhabiteth and guideth the minde vnto those things which are good And againe it is manifest that idolatry witchcraft and such like sinnes are not proper to the flesh that is the body but to the soule and therefore he doth not accuse the flesh but the wicked and slothfull cogitation §. Sect. 2. That Sathan hath assaulted not onely the body affections but the minde and vnderstanstanding And thus haue I shewed by the Scriptures and fathers that by the flesh we are not to vnderstand the body and the sensitiue part of the soule alone but the sinfull corruption of our nature and that this hath ouerspread and infected not the flesh or affections alone but euen the minde and will For Sathan hauing a desire to conquer vs and to hold vs for euer vnder his subiection did not onely by assault take in the body and sensitiue faculties as it were the out-sconces but hath also skaled and surprised the reason and vnderstanding which is the strong tower and castle of our soule through the strength whereof
apply not or misapply they either apply all vnto others or apply falsely vnto themselues arrogating all the promises of life and saluation though they doe not all belong vnto them Fourthly the knowledge of the regenerate drawes them neerer vnto God and vnites them more firmely vnto him in loue true obedience first in loue of God and of that truth which he hath reuealed vnto them for when he hath made knowne vnto them not onely his infinitenesse in all perfection but also his goodnesse and mercy towards them then this flame of Gods loue kindleth in their cold hearts the fire of loue towards God againe which maketh them to thinke nothing too much or enough which they can doe or suffer for his sake whereby they are moued to make an holy vse of all they knowe both for the auoyding of all which God hateth whom they so loue and the embracing and practising of all which he loueth and and requireth But the knowledge of the vnregenerate is a light onely without heaâ—e which driueth them further from God and alienateth their hearts from him because they cannot apply to their owne vse his sauing attributes but rather are terrified with his wisedome power and iustice whereby he is able and willing to punish and take vengeance on all sinners Neither doeth it stirre them vp to any obedience vnlesse it be for seruile feare but rather enableth them to rebell and disobey more securely whilest by their great learning their subtill shifts and nice destinctions they can more cunningly vntwist the cords of Gods Commaundements which should bind them to their dutie and so winde themselues and slip their neckes out of the yoke of Gods Lawe that it cannot hold them and whilest thereby they are enabled to defend their sins with their subtill sophistry and to preserue themselues from iust censures their names from deserued shame to stoppe the crye of their consciences that they may not checke and accuse them for their sinnes Finally the knowledge of the regenerate bringeth them to true humilitie and the better and more clearely they conceiue of Gods goodnesse power and glorious maiestie and of their owne misery sins and imperfections the more they abase themselues and become vile in their owne sight as we see in the example of Abraham who when he most neerely and familiarly conuersed with God had the meanest conceipt of himselfe acknowledging that he was but dust and ashes in Dauid who hauing attained vnto a greater measure of spirituall Gen. 18. 27. knowledge then his teachers confesseth that hee was but a worme and no man in Iob who hauing come vnto psal 22. 6. a more cleare knowledge of God by seeing him with Iob. 42. 5. 6. his eyes abhorred himselfe in dust and ashes and in Agar who being inlightened with a large measure of heauenly Pro. 30. 2. wisedome professeth that hee was more brutish then any man and had not the vnderstanding of a man But contrariwise the knowledge of the vnregenerate puffeth them vp with pride according to that of the Apostle knowledge puffeth 1 Cor. 8. 1. vp loue edifieth and causeth them to vilefie and contemne others in comparison of themselues as wee see in the example of the Pharisees who despised all them who confessed the trueth concerning our Sauiour Christ as ignorant and simple ideots But this people who knowe not the law Ioh. 7. 48. 49 are cursed And the reason is because their knowledge is onely speculatiue confused and generall and doeth not bring them to any sense and feeling of their sinne and misery or to a liuely and experimentall apprehension of Gods sauing attributes § Sect. 6 The second effect of the spirit is to prepare our heartes for faith then to worke it in vs. A second effect of the spirit whereby we may be assured that it dwelleth in vs is the preparing of our hearts to receiue the grace of a liuely and iustifying faith and the effectuall working of it in vs being thus prepared It prepareth them first by enlightening our mindes and by shâ—wing vnto vs our sinne and misery by the lawe of God and that in respect of our selues wee are brought into a damnable and desperate condition out of which wee cannot recouer by any meanes of our owne nor by all the helpe of men and Angels And when her by it hath throughly humbled vs and made vs despaire of all our owne abilities then it reuealeth vnto vs the infinite mercies of God his free grace and eternall loue in his sonne and the al-sufficient merits of Christ together with the sweete promises of the Gospell made in him offring grace and mercy for the forgiuenesse of sinne and the saluation of our soules to all that will receiue them by the hand of faith and will turne vnto God by vnfained repentance vnto which truth of God reuealed in the ministery of the Word the holy spirit by a secrete operation worketh an assent as being most infallible seeing it proceedeth from him who is trueth it selfe and cannot lye which assent being effectuall worketh in our vnderstandings a perswasirn that our sinnes though many and haynous are yet pardonable and in our iudgements a most precious esteeme of Gods mercies and Christs merits from and by which alone we receiue remission In our hearts also this effectuall assent worketh an earnest and constant desire that they may be pardoned and to this ende an hungring and thirsting after Christ and his righteousnesse in our willes a firme resolution to rest vpon Christ alone for iustification and saluation and in our actions a conscionable endeauour in the vse of all good meanes whereby we may be more and more assured that we shall haue our part in the mercies of God and the merits of Christ And these are the first degrees of iustifying faith which who so want are destitute of it the which being wrought in vs the Lord blesseth the meanes of saluation which the beleeuer conscionably vseth with a desire to profit by them as the word Sacraments Prayer and the rest for the encreasing of these first degrees in vs vntil they growe from a graine of mustardseede to a great tree from an assent to an apprehension and application of the promises with some assurance that Gods mercy and Christs merits belong vnto vs. Vnto which degree the most Christians who labour after it doe attaine if death preuent them not and hinder them from comming from their spirituall infancy to their riper age in Christ Now this faith being come to application of Christ and the promises and some assurance that they belong to the beleeuer it groweth daily in the carefull and diligent Christian to more strength by his often feeling and experience of Gods loue by his acquaintance with him in his holy ordinances by testifying and approuing of his loue towards God againe in his continuall fruits of new obedience the exercises of a Christian life in good workes and by his
the roote of Io. 1. cor 6. hom 18. all euill For why did not Abels body make him vniust And why doth not the want of bodies benefit the Diuell Will you know the cause because the mortall body bringeth to men not onely no detriment but much profit and benefit And therefore he concludeth that it is the worke of the Diuell to make foolish men rather to accuse their body God himselfe or their neighbour then their corrupt minde least finding the cause of their sinning they should plucke vp the roote of all their euils § Sect. 8. That the body is not the flesh proued by the testimonies of the aduersaries themselues and 1. out of Tho. Aquin. And thus haue wee proued by testimonies of Scripture Reasons Fathers that by flesh in the spirituall conflict we are not to vnderstand the body and inferiour faculties of the soule or the corruption of them both but the corruption of the whole man in euery part and facultie and especially in the minde vnderstanding and will which aboue all the rest are chiefly taynted and defiled Now let vs also produce the testimony of the aduersaries themselues who howsoeuer in their doctrine they commonly confound the bodie and the flesh as being all one and in their whole practise of mortification doe bend all their strength against the bodie to subdue and keepe it vnder yea euen to torment consume and destroy it as though it were their mortall enemy yet hauing sometime their eyes dazeled with the light of truth they acknowledge euen the same veritie of doctrine which we teach and defend against them Thus Thomas Aquinas their great schoole Doctor extendeth the flesh and corruption of nature to the whole man the soule as well as the body for writing on the wordes of the Apostle Aquin. in Rom. 7. lect 3. In me that is my flesh dwelleth no good thing he saith that in man as he is a sinner dwelleth no good thing neither in his body nor minde Now this is spoken by the Apostle of himselfe and that as he was in the state of grace and regeneration as Aquinas a little before acknowledgeth and therefore must necessarily be referred to the part vnregenerate both soule and body And commenting on these words of the Apostle The flesh lusteth against the spirit hee saith that Aquin. in gal 5. 17. here is a doubt to be cleared namely that seeing to lust or couet is an act proper to the soule therefore as it may seeme it cannot agree with the flesh vnto which we are to say with Austine that the flesh is saide to couet or lust in regard that the soule doth lust or desire according to the flesh as the eye is said to see when as rather the soule seeth by the eye And therefore the soule then lusteth by the flesh when as it desireth those things which are pleasant according to the flesh But the soule lusteth or desireth by it selfe when as it is delighted in those things which are according to the spirit as workes of vertue and diuine contemplation Yea but if the flesh lusteth by the spirit how is it saide that it lusteth against it namely in this respect as the concupiscence of the flesh hindereth the concupiscence of the spirit But this answere is not sufficient for if both kinds of concupiscence come from the soule the one immediately the other mediately according to the flesh this maketh no contrarietie betweene the spirit and the flesh as he vnderstands it but onely in the same acte of concupiscence which is in the soule alone in respect of the diuers maner of lusting the one kinde by the body the other by it selfe And therefore this answere would better fitte the obiection and agree with Austines speech that there is in the soule a double concupiscence the one in the part regenerate which is spirituall the other in the part vnregenerate which is carnall the which are directly contrary the one to the other And thus he might answere another obiection which himselfe maketh against his owne wordes for whereas the Apostle saith that the spirit lusteth against the flesh hee obiecteth that if we here take the spirit for the holy spirit and grant that spirituall concupiscence is onely against that which is euill it will follow that the flesh or body against which the spirit lusteth is euill which was the errour of the Manachees To which he answereth that the spirit lusteth not against the nature of the flesh but against it desires onely as they extend to superfluitie But this answere crosseth his former speech whereby he affirmed that the flesh or body had no concupiscence at all but that it was an acte proper to the soule alone And therefore the obiection were better satisfied if we say that there is not onely in the regenerate part of the soule the concupiscence of the spirit but also the reliques of carnall concupiscence in the part vnregenerate which fight as contraries and enemies the one against the other But as Aquinas affirmeth that concupiscence Aquin. in Ro. 7. lect 3. Lect. 4. is onely an acte of the soule and consequently euill and carnall concupiscence as well as holy and spirituall wherein he agreeth with vs so also bee granteth in some places that the flesh is the corruption of nature or originall sinne which is deriued vnto vs from our first parents So he saith that the carnalitie which importeth or signifieth the rebellion of the flesh against the spirit proceeded from the sinne of our first parents because it belongeth to that fuell of corruption deriued from that sinne So hee expoundeth the lawe of the members to be that fuell and of sinne and corruption which moueth vs to sinne and is the punishment of the sinne of our first parents in vs who are their posteritie And yet more plainly Aquin. in Rom. 8. lect 2. speaking of those words of the Apostle But you are not in the flesh he saith that it is euident that this is not to be vnderstood of the substance of the flesh seeing the Romanes were mortall men cloathed therewith but he taketh the flesh for the vices and corruptions of the fleshe according to that 1. Cor. 6. 9. Flesh and blood shall not inherite the kingdome of God So that when he saith ye are not in the flesh the meaning is ye are not in the vices and corruptions of the flesh liuing as i◠were according to the flesh §. Sect. 9. Testimonies out of Bellarmine to proue the former poynte But much more clearely doeth the arch-champion of the Papists Cardinall Bellarmine assent vnto this truth the flesh saith he in the Scriptures almost euery where is opposed to the Bellarm. de Sacramen eucharist lib. 1. c. 14. spirit or some thing else more high and heauenly For it doth not signifie the substance of the flesh but the infirmitie or corruption or humane and fleshly cogitation all which are to the same effect seeing
it was such a deceipt as brought death and destruction vnlesse he had beene redeemed and freed from it by the precious death of Iesus Christ Finally the danger of this carnall policy and deceipt is so much the greater because it is so subtill and secret so deepe and disguised that it can hardly be discerned and found out according to that of the Prophet Ieremie The heart is deceitfull aboue Ier. 17. 10. all things and desperately wicked who can know it So that our longest line cannot sound the bottom of his gulph out quickest and most piercing sight cannot discouer the multitude and strength of these subtle enemies because they display not their coulours in the open field but lye hidden in secret ambushments yea they mingle themselues amongst our owne forces and disguise themselues in our owne coates and habits They make shew of simplicity and sinceritie when as there is nothing but craft and deceipt and these dangerous bogges seeme outwardly faire greene fields and firme ground but hauing with this outward shew inuited vs to them we are ready to sinke and to bee swallowed vp and perish when we rest vpon them In which regard it behooueth vs to follow the Wise mans aduice Pro. 4. 23. Keep thy heart with all diligence And the exhortation Pro. 4. 23 Heb. 3. 12. 13 of the Apostle Take heede brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly whilest it is called to day lest any of you bee hardened through the deceitfulnesse of sinne For how hard is it to ouercome those enemies which are so hardly discouered and to frustrate and preuent those deceits vvhich cannot without great difficultie be so much as discerned § Sect. 3. That the pollicy of the flesh should make vs more watchfull and vigilant But let this difficultie in sounding of the depth of this hellish policy and in searching out those deceipts vvhich lye lurking in these darke corners onely make vs more vigilant and diligent to discouer them but not daunt and discourage vs or make vs lesse confident and couragious in fighting this spirituall conflict for be the flesh neuer so politique and euen inspired with all the subtiltie of the Diuell yet haue we a wisedome to direct vs in comparison whereof all this depth of craft and cunning is but childish folly And though there be in our corrupt nature such a maze of deceipt that we cannot enter into it or being entred can not tell how to get out and though it be such a darke dungeon of deceipt that by the light of our owne wisedome and vnderstanding we cannot see into it yet the Lord hath giuen vnto vs his word to be our line which if we follow we shall finde euery creeke and corner turning and winding of this Labyrinth of wickednes and to be a light shining in the darkest places which is able to dispell this Ciâ—erian darknes and to discouer cleerely all these subtilties and 2 Pet. 1. 19. crafty policies teaching vs also the way to preuent and defeate them so as we shall not be in danger of these secret ambushments So the Apostle telleth vs that the Word of Heb. 4. 13. God is quicke and powerfull and sharper then any two edged sword piercing euen to the deuiding a sunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart And therefore as the darkest dungeon vvhereall things are hidden and vnseene becommeth as light as any other place if there bee made an open passage for the sunne-beames to shine into it so as all the filth and sluttish corners are manifest to euery beholder which before by reason of the darknes none could discerne so this dungeon and depth of carnall policie hideth all things and is it selfe hidden from our sight so long as wee bring vnto it no other light then our darke vnderstanding but if once the beames of Gods shining truth and the bright rayes of his holy Word doe inlighten vs we shall easily discerne these deepe and darke deceipts and discouer all the secret filthinesse and abominable wickednes which lyeth lurking in these secret corners So that if we will make choise of Gods Word to be a lampe to our feete and a light vnto our Psal 119. 105. pathes wee shall easily auoide those secret snares which lye in our way and escape those subde stratagems and dangerous ambushments which the flesh hath purposely laid to insnare and circumuent vs. If we will often and seriously studie in this holy booke we shall finde all the sleights and subtilties of those spirituall enemies layed open together with the meanes how wee may defeate them But vvithal because the flesh doth continually cast fogges and mists before our eyes that we may not discerne this light and like some kindes of fish doth purposely muddy these cleere waters that so it may the better glide away and not be discouered wee must continually desire the Lord to open our eyes that wee may see the wonderfull things of his Law and that hee will by the light of his holy Spirit so illuminate our mindes and dispell these fogges and mists which Psal 119. 18. the flesh dayly raiseth that we may see all the deepe policies and dangerous subtilties of the flesh and haue such a measure of spirituall wisedome and vnderstanding that we may be able to preuent and escape them CHAP. XI Of certaine particular deceipts of the flesh respecting our persons §. Sect. 1. The first deceipt that wee are nothing so euill as in truth we are BVt come we from the generall to some particulars which as they are most common and ordinarie so also most dangerous and pernicious for more easily might I number the hayres of a mans head or the starres of heauen Yea the grasse in a large field or stones vpoÌ„ the sea shore then al the deceipts of our corrupt flesh Besides my late worthy assistant in the worke of my ministerie that excellent light of Gods Church which ah M. Daniell Dike too soone did set vnto vs that he might for euer gloriously shine in heauen hath in his booke of the deceitfulnesse of the heart so sweetly and diuinely discoursed on this subiect that hee hath eased me of this labour Yet this discourse so necessarily requiring that I should say something of this argument as that it will seeme maymed if it goe without it I wil a little insist vpon it and for our more orderly proceeding I will referre these deceipts of the flesh to two principall heads The first such as respect our persons and states the other such as concerne certaine duties which God requireth of vs. For the former it is a common and most pernicious policy of the flesh to perswade vs that wee are nothing so euill corrupt and wicked as in truth we are To the entertaining of which
seruant of God and a subiect of the kingdome of Iesus Christ And thus Austins vpon his second and sounder thoughts reuoking his former Ego enim putabam dici ista non posse nisi de ijs quos it a haberet carnis concupiscentia subiugatos vt facerent quicquid illa compelleret August contra Iulian Pelagian lib. 6. cap. 11. Col. 11 35. T. 7. Vide etiam retract lib 1. Cap. 23 et lib. 2. c. 1. Tom. 1. errour expoundeth this place I thought saith he that these things to wit I am carnall sold vnder sinne and led captiue vnto the lawe of sinne by the lawe of my members could not bee truely spoken of any but of such as are so inthralled of their carnall concupiscence that they did whatsoeuer it compelled them which to conceiue of the Apostle were meere madnesse seeing in many of the Saints the spirit so lusteth against the flesh that it canot thus preuaile But afterwards I gaue way to other of better iudgment or rather to the truth it selfe plainly perceiuing in these words of the Apostle the groaning and complaint of the Saints striuing against their carnall concupiscence c. Whereof it came to passe that I vnderstood this place as it was vnderstood by Hilarie Gregory Ambrose and the rest of the holy and famous Doctors of the Church who doe all thinke that the Apostle did couragiously fight against his carnall concupiscence which he had in him though hee desired to be freed from it and that in these wordes hee professeth this his conflict And a little after neither can well any mans spirit lust against his flesh vnlesse the spirit of Christ dwelled in him So Gregory Nazianzen acknowledgeth and deploreth this conflict vvhich he felt in himselfe betweene the flesh and the spirit Neither am I saith hee wholly minde or spirit that is pure nature nor on the other side wholly flesh that is nature corrupted but composed of both I am an other thing and yet both of them Whereof it is that I continually suffer perpetuall tumults of war the flesh and the spirit encamping against one another I am the image of God and am drawne into vice though I struggle and Greg. Nasian de animae â—uae calamitat pag. 93. 934. strine against it the worse part wickedly conflicting against the better so as not without great labour and daily wrastling the hand and helpe of God assisting me I flee and resist vice And these thus conflicting the one with the other the eye of God beholding them from heauen hath ayded the spirit subdued the tumult and rage of the trouble some flesh ad stilled the swelling waues of carnall preturbations And so also the flesh rageth with furious strength and neuer resteth from making cruell warre and though there may be sometime an intermission yet there is neuer a dismission from the fight §. Sect. 3. That all the regenerate haue feeling and experience of this conflict And these testimonies out of the Scriptures and Fathers may be sufficient to conuince the carnall and vnregenerate who hauing no feeling of this conflict in themselues because they are wholly flesh doe imagine that it is not in any other For as for those who are in part regenerate and yet haue the old man and the reliques of sinnefull corruption dwelling and remaining in them they will easily acknowledge this trueth euen out of their owne feeling and experience though no other testimony or reason could be alleadged Neither is it possible that this mortall combate should be sought in any but that they must easily feele the terrible encounters and cruell blowes giuen on either side Not betweene diuers faculties as the conscience and the will the minde and iudgement against the affections and the sensuall faculties the which is also in the vnregenerate but the selfe same faculties as they are regenerate fighting against themselues as they are vnregenerate as errour against trueth and trueth against errour in the same mind and vnderstanding faith against doubting and doubting against faith in the same heart willing against nilling and nilling against willing about the chusing and refusing of good and euill in the same will the loue of God conflicting and combating with the loue of the world the feare of God with the feare of men affiance in God with diffidence in him and confidence in the creatures hope of heauenly happinesse with hope of enioying earthly vanities as also with presumption and despaire and contrariwise obedience against disobedience and rebellion in the same desires and actions as we shall more fully and plainly shewe in the following discourse All which doth plainly proue that their whole man is diuided and part-takings in all their faculties and powers of body and minde the one adhering and deauing to God the other drawing to Sathan and the world the which is more feelingly discerned and experimentally felt by euery true Christian then it can be demonstrated and euidenced by any mans writing § Sect. 4 The contrarie effects which the Christian feeleth in himselfe doe proue plainly that this conflict is in them Finally the contrary effects which euery Christian may obserue in himselfe do sufficiently argue and demonstrate that there are contrary causes in him from vvhich they proceede and as it were many souldiers of contrary factions led vnder their Captaines the flesh and spirit which like mortall enemies continually make warre the one against the other For who findeth not after his regeneration and conuersion himselfe to bee as a kingdome diuided and that as in his spirituall and renewed part he hath a great desire to serue his Lord and redeemer and taketh delight in his lawes preferring them with Dauid before all Psal 119. manner of riches so in his fleshly part and the olde man that he is inclinable vnto the seruice of sinne and Sathan for the base hyre of worldly vanities that as in the one he affecteth and loueth piety and purity righteousnes mercy and holines of conuersation so in the other hee is transported Eph. 5. 9. with selfe loue and is much addicted to the pleasures of sinne As in the one hee beleeueth God and the truth of his promises and threatnings trusteth in his word power and prouidence loueth and feareth him aboue all things so in the other he is subiect to doubting and infidelitie to distrust in God and affiance in the creatures to the loue of earthly things and the immoderate feare of man Finally as in the one he aspireth vnto Immortalitie euerlasting happines and hauing his conuersation in heauen mindeth not earthly things out chiefely seeketh after Pâ—â—â— 3. 20. those things which are aboue so in the other he lyeth grouelling on the earth walloweth himselfe in the puddle of sensuall pleasures and vnlawfull lusts meditateth and thinketh onely on momentanie riches and murable preferments or the meanes whereby he may compasse them neuer seeing seeking nor regarding that heauenly happinesse and waight of
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned Zâ—â—â—hez vnderstandeth 1 Cor 2 14. it not of him who is meerely carnall but of the vnregenerate part of him who is sanctified And so in Mat 16. 23. trueth must the like wordes spoken by our Sauiour to the Apostle Peter be necessarily vnderstood of his part alone which was vnrenewed Math. 16. 23. Get thee behinde mee Sathan thou art an offence vnto me for thou sauourest not the Mat. 16. 16. things that be of God but those that be of men seeing at this time he was truely conuerted and a famous Apostle of lesus Christ who a litle before had shewed that in his part regenerate he sauoured the things of God by that notable confession of his faith in Iesus Christ § Sect. 4 The conflict betweene the iudgment of the flesh and spirit And thus wee see the conflict betweene spirituall wisedome and carnall from which ariseth another betweene the iudgement of the flesh and the spirit for so farre forth as the minde is illightened with spirituall wisedome and knowledge answerably the iudgment discerning betweene trueth and falsehood right and wrong good and euill doth allowe approue and esteeme the one and disaloweth reiecteth and vilifieth the other but so farre forth as it Mat. 22. 29. Eccles 9. 2. still remaineth blinded and misled through naturall ignorance the iudgement mistaketh errour for trueth wrong for right and euill for good So our Sauiour saith to the Pharisees yee eyre not knowing the Scriptures And Dauid himselfe being ignorant of the state of the godly and wicked Psal 73. 15. Act. 10. 14. 34. 35. in this life in respect of prosperitie and aduersitie and that these things happen alike to all was ready by a false iudgement to condemne the generation of Gods children but after that going into the sanctuary his minde was inlightened with the knowledge of the trueth his iudgement then gaue right euidence And the Apostle Peter being ignorant of the abrogating of the ceremoniall lawe after the death of Christ and of the breaking downe of the partition wall betweene the Iewes and Gentiles iudgeth the creatures of God vncleane which hee had sanctified and that hee was so confined within the land of Iury that he might not preach the Gospell vnto the Gentiles but when God by vision had inlightened his minde with the knowledge of the trueth he reformed also the errour of his iudgement § Sect. 5. How these faculties of the minde preuatle one against the other And this is the conflict fought in the minde betweene knowledge and ignorance true and false iudgement in which they as it were stabbe and wound one another and interchangeably both preuile sometimes and sometimes are againe foyled and get the worst As for example knowledge in the regenerate part of the minde assaulteth ignorance in the part vnregenerate and with the light of Gods trueth scattereth and dispelleth the darke mistes of ignorance soone after ignorance through the neglect of reading meditation hearing the word prayer holy conferences gathereth strength and bleareth againe the eyes of the vnderstanding that it cannot so clearely at least after a sauing feeling experimental maner discerne the things of God but then againe knowledge being renewed and strengthened by those holy exercises recouereth it selfe and winneth the field So trueth in that part of the iudgement which is regenerate entreth the listes and striketh at errour in the vnregenerate part giuing it such a deadly wound that it neuer recouereth throughly of it and for the present it may be falleth into a dead sownde but yet it oftentimes through the helpe of subtill sophistry nince and sound destinctions cunning paralogismes brought in to ayde it by the world and corrupt affections of the sinfull flesh which make aduantage to themselues by profitable errours it recouereth strength and trueth getteth a foyle for the time but being againe renewed and confirmed by the light of Gods word it giueth errour in the end a shamefull ouerthrow § Sect. 6. The cause why the godly learned differ in iudgment from one another From hence we learne what is the cause why men not onely very learned and endued with a great measure of knowledge but also regenerate godly and religious doe often in their iudgement much differ from one another in the points of Religion namely because their mindes and iudgements are but in part regenerate so that the reliques of ignorance and errour doe still remaine in them which iâ— the cause that they but knowe in part and see the trueth of God as it were through a glasse darkely like the man in the Gospell who when his sight was first restored discerned men walking as it had beene trees the which imperfection of their spirituall sight and knowledge worketh in them onely a doubtfull opinion and not any wel-setled iudgement which maketh them to take that way which their conceipt apprehendeth as the most likely and probable like diners men intending to trauell towards the same Citie who being vncertaine and doubtfull of the right way doe choose diuers pathes one being more direct and others leading them out of the way or much about but yet all ayming to goe towards the same place they are ready to returne into their way againe and to make more hast in trauelling when vpon inquiry receiuing better information they doe perceiue their former errour And this also is the cause why the same men otherwise go ly and religious doe leaue the way of trueth and fall into errours after their iudgements haue beene truely enlightened the flesh preuailing ouer the spirit in a new assault and dazling the eyes of their minde whilest with it mistes and fogges it darkeneth the light which formerly did shine vnto them The which befalleth them sometimes not onely in the knowledge of those points of Religion which are of lesse consequence but also exceeding waightie and fundamentall as we see in the example of the Corinthians and the Galathians euen after the trueth of the Gospell had beene preached vnto them the one erring in the doctrin of the resurrection froÌ„ the dead the other in the maine point of iustification by faith in Christ without the workes of the law Whereby the way wee may note the errour of the Church of Rome whilest it teacheth that the Church cannot erre For euery man liuing hath the flesh still dwelling in him and with it the reliques of errour and ignorance which sometime misleadeth and misguideth him and that which is the condition of euery man is the case of all the same reason being of the whole and all the parts And where as it Ioh. 16. 13. 1. Ioh. 2. 20. 27. may be obiected that the Church hath speciall promises of being enlightned by the spirit and guided into all truth to this I answere that the like promises also are made to
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
called the spirit which hee substituteth as his vicegerent and chiefe deputie in the regenerate man And though he doth not quite expell the flesh Sathans lieutenant out of vs yet at the first entrance he giueth him a mortall wound of which he neuer recouereth and deposeth him from his vice-gerencie so that howsoeuer it still dwelleth yet it reigneth not in our mortall bodies as in former times Onely Rom. 6. 12. Gods spirit suffereth this enemy to inhabite still with vs that by the opposition which it maketh it might exercise the spirituall part in the Christian Warfare that hereby it might bee made more vigilant and diligent more strong and actiue and in the end obtaining victory might bee crowned with the greater glory In which combate and conflict he leaueth not the spirituall man to himselfe but continually sendeth vnto him fresh aydes of renewed graces whereby he is inabled to ouercome Euen as on the other side Sathan the prince of darknesse though hee bee thrust out of his possession and regency yet he leaueth and forsaketh not his wounded and weakned deputy the flesh but laboureth continually to recure his wound ministreth vnto him new strength by his hellish tentations and suggestions and by breathing and infusing into him the poyson of enmity and malice against God and all goodnesse stirreth him vp to rebellion against his holy spirit and to make warre against that garrison of his graces which hee hath placed in vs. §. Sect. 4. The former poynt proued by diuers reasons So that not onely the qualitie of holinesse but the holy spirit not onely the gifts and graces of the spirit but the holy Ghost himselfe dwelleth and raigneth in the man regenerate keeping still possession after that Sathan is driuen out and strengthening the regenerate part against all the assaults of the flesh and the lustes thereof The which may appeare by these reasons first because we are called the habitation 1 Cor. 3. 16 6. 19. of God and the temples of the holy Ghost which cannot be vnderstood of his giftes and graces onely which are improperly saide to dwell in Temples seeing this belongeth rather to persons then vnto things and qualities but of the holy spirit himselfe Secondly the spirit of God and not his gifts and graces onely are the bond of the spirituall vnion which wee haue with Christ for dwelling in Christ our head and in vs likewise who are his members it maketh vs to become one mysticall body with him euen as the head and diuers members make one naturall body being animated quickned by the same soule Thirdly the actiōs which in the Scriptures are attributed to the spirit dwelling in vs cānot fitly be applied to bare qualities but properly belong to the spirit it selfe For this spirit dwelling in vs is said to rule and gouerne vs to guide direct teach and instruct vs to sanctifie and purifie vs to conuince vs of sinne and to replenish vs with all sauing graces Now the qualitie of holinesse and the author by whom it is created the graces themselues and he that infuseth them and worketh them in vs are diuers Fourthly as Sathan keepeth his residence in wicked men working them vnto all maner of sinne and holding them so captiue that they doe his will for so the Apostle saith that the Ephesians walked in time past according Eph. 2. 2. to the prince of the power of the ayre the spirit that now worketh in the children of disobedience c. So the spirit of God comming and thrusting him out of possession dwelleth in vs leading vs into all trueth replenishing vs with all grace and enclining vs to all holy obedience and to the performance of all good and Christian duties Lastly the spirit dwelling in vs and the new man are plainely distinguished in the Scriptures For so the Apostle saith yee are not in the flesh but in the spirit if so be that the spirit of God Rom. 8. 9. dwell in you now if any man haue not the spirit of Christ that is the same holy spirit which dwelleth in our head and Sauiour Christ he is none of his And else where he prayeth that God would grant vnto the Ephesians according to the riches Eph. 3. 16. of his grace to be strengthened with might by his spirit in the inner man By all which it appeareth that not onely the qualitie of holinesse wrought in vs by the spirit and the sauing graces thereof but also the spirit it selfe dwelleth in vs assisting and strengthening vs in this christian warfare against the diuell and the flesh with the lusts thereof §. Sect. 5. That the spirit-doth not dwell in vs essentially more then in other creatures Notwithstanding I doe not nor dare affirme that the spirit of God dwelleth in vs essentially more then in any other creature communicating his essence with vs as an essentiall part of vs. For his nature and essence being most simple and indiuisible in comprehensible and omnipresent filling all places without repletion and containing all it selfe being infinite and contained of nothing cannot be saide thus to dwell in man for this were to deifie and make a God of him much lesse doe I say that the spirit assumeth our nature as the second person assumed the nature of Christ to subsist in him by personall vnion and to become one with him and he with vs for thus also we should fall into the same errour of deifying man and besides then the third person in Trinity should be incarnate as well as the second Yea contrariwise we are to knowe that the spirit is said to be giuen vs in the same sense as he is said to be sent forth vnto vs Because ye are sons God hath sent forth the spirit Gal. 4. 6. of his sonne into your hearts crying Abba father Now by this phrase of sending forth the holy Ghost teacheth vs that the spirit is in one maner in Christ in another maner in vs for he is in him most properly substantially essentially as being his spirit coessentiall with him coeternall in which respect the Apostle maketh him and the spirit all one 2. Cor. 3. 17. The Lord is that spirit and where the spirit of the Lord is there is liberty Col. 2. 9. he saith that in him dwelleth the fulnesse of the Godhead bodily but in vs not primarily and originally but as he is sent forth of Christ vnto vs by whom Col. 2. 9. we haue speciall right vnto him since his resurrection by Iohn 16. 7 vertue of his promise Iohn 16. 7. If I goe not away the comforter will not come vnto you but if I depart I will send him vnto you And by his mediation and intercession now sitting at the right hand of his father according to that I will pray the father and he will giue you another comforter that he Iohn 14. 16. may abide with you for euer So that the spirit is in
Christ originally and aboue measure euen the fulnesse of the spirit Eph. 4. 7. Ioh. 1. 14. Psal 133. 2. but in vs in that measure which wee haue receiued from him according to that of the Apostle Eph. 4. 7. Vnto euery one of vs is giuen grace according to the measure of the gift of Christ and that of the Euangelist Ioh. 1. 14. The word was made flesh and dwelt among vs full of groce and trueth 16. and of his fulnesse haue all we receiued and grace for grace Finally this oyle of the spirit like that of Aarons was first powred vpon our head Iesus Christ and from him descended to vs as vpon the skirts of his cloathing or rather members of his body §. Sect. 5. That the spirit-doth not dwell in vs esscentially more then in other creatures Furthermore although the spirit of God doeth not essentially dwell in vs more then in all other creatures yet the elect and faithfull haue right vnto him aboue all others euen in respect of his essence and efficacy because he is ours by Gods free and gratious couenant wherein he hath promised that he will be our God and we shall be his people now Esa 59. 21. Eze. 11. 19. 36 26. 37. 14. he is ours in his sonne and by his holy spirit So in many places the Lord promiseth to giue vnto vs his holy spirit which is not onely to be vnderstood of the gifts and graces of the spirit but also of the vertue and efficacy of the spirit dwelling in vs and effectually working these graces in our hearts for so the Apostle saith that the Loue of God is shed abroad Rom. 5. 5. in our hearts by the holy Ghost which is giuen vnto vs where hee sheweth that by Gods gift wee haue right not onely to the graces of the spirit but euen after a speciall manner to the spirit himselfe Besides where Christ is said to dwell in vs and to be vnited vnto vs by his spirit we are to vnderstand that the bond of this vnion is not onely bare qualities and gifts and graces of the spirit but euen the spirit it selfe which dwelling in Christ our head essentially is after an vnspeakeable and mysticall manner yet really and truely communicated vnto vs who are the members of his body In which respects though the spirit of God in regard of his essence be alike present to all creatures yet is he not saide to be giuen vnto them or to be their spirit because they haue no right vnto him by couenant as we haue nor any interest by Iesus Christ neither yet any efficacy operation nor influence of sauing grace from him in all which he is proper onely to the Elect. Moreouer by vertue of this donation and right the holy spirit becomming ours doeth worke in vs after a speciall and powerfull manner he is intimate familiar and in neare acquaintance with vs like inmates or coinhabitants comforting directing ruling strengthening and cherishing vs. In which respect we are saide to be his a Cor. 3. 16. 6. 19. 2. Cor. 6. 16. houses and temples in which b Rom. 8. 9. 11 1. Cor. 3. 16. 2. Tim. 1. 14. he dwelleth Whereas contrariwise worldlings and infidels to all these purposes are meere strangers vnto him because they receiue him not but make their bodies habitations for vncleane spirits For so our Sauiour saith that the world cannot receiue this spirit of trueth because it seeth him not neither knoweth him but yee saith he to his Disciples and in them to all the faithfull knowe him for he dwelleth with you and Ioh. 4. 14. shall be in you Furthermore this holy spirit is giuen to the Elect and faithfull in a speciall manner not onely in the fruits and streames of his graces but also to be vnto them as the roote and fountaine from which they spring and flow and the authour worker preseruer and continuer of all grace and goodnesse in them according to that of our Sauiour Whosoeuer drinketh of the water that I shall giue him Ioh 7. 37. 38. shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vnto euerlasting life And againe If any man thirst let him come vnto me and drinke He that beleeueth on me as the Scripture hath saide out of his belly shall flow riuers of liuing water But this saith the Euangelist be spake of his spirit which they that beleeue on him should receiue for the holy Ghost was not yet giuen because that Iesus was not yet glorified Now the streames of Gods graces and the euerlasting springing fountaine from which they flow are diuers and to be distinguished the one being the cause and the other the effect the one the tree the other the fruite Finally to conclude this point although the spirit dwelleth in vs in respect of essence as in other creatures yet he doth after an especiall manner exercise his nature and shewe his presence by his vertue and efficacie more in the faithfull then in the whole earth in that he chooseth them for his owne peculiar people taketh full possession of them as of his owne right raigneth and ruleth in their hearts and consciences as in the chiefe seate of his Kingdome vniteth them vnto Christ their head purgeth and purifieth them from their sinne and corruption replenisheth them with all sanctifying and sauing grace defendeth preserueth and strengtheneth them from all enemies and from the inundation of all daungers by his almightie power and especiall prouidence watching ouer them And finally inlighteneth them in all trueth and guideth and directeth them in the way of holinesse and righteousnesse which leadeth to Gods kingdome And euen thus doth Sathan dwell in the children of vnbeliefe not by communicating his essence vnto them for then they should be no more men but incarnate diuels but by taking full possession of them as his owne vassels by infusing malice into their hearts and all maner of corruption and sinne into all the powers of their soules and bodies by setting vp his throne in them and ruling them with his power according to his owne pleasure 2. Tim. 2. 26. and making them to become his slaues to doe his will finally by leading and guiding them into all manner of wickednesse through his tentations and suggestions vntill at last he bringeth them together with himselfe vnto condemnation and vtter destruction in the fire of hell CHAP. IIII. The erroneous conceipt of the Papists who by the flesh vnderstand the body and the sensuall faculties onely §. Sect. 1. That the Papists propound vnto vs a friend to fight against in stead of our enemy HAuing shewed what our enemies in this spirituall warfare are we should now proceede to warfare are we should now proceede to discouer their nature and properties were it not that these enemies were by the diuell and the world disguised yea quite hid from our sight in secrete
appearance of it for it is hypocrisie to seeme that we are not and disguising and dissembling our religious and honest hearts vnder the outward shew of a carnall conuersation to appeare worldlings when in truth wee are sincere though weake Christians as Iacob though to a better end tooke vpon him the habite of Esau whose prophanenesse hee hated Let vs know that we dishonour God when we hide and dissemble his gifts and graces in vs and wrong our neighbours who might walke in our light if wee did not couer it as it were vnder a bushell and that they in some degree are ashamed of Christ and his truth who dare not before worldlings either professe it in their words or practise it in their workes Let vs remember that our Sauiour requireth not onely that we should haue the light of holinesse in our selues but that we should also let it shine before men that Mat. 5. 8. they seeing our good workes may glorifie our Father which is in heauen onely hee condemneth these outward shewes of good workes when as thereby we doe not seeke Gods glorie but our owne And the Apostle chargeth Christians to haue their conuersation honest among the Gentiles that whereas 1 Pet 2. 11. they spake against them as euill doers they might by their good workes which they should behold glorifie God in the day of Psal 119 46. visitation That Dauid professed his loue to Gods commandements before Princes and was not ashamed and that Daniel would not smother for a few daies his practicall profession of religious duties though it were to the extreame hazard of his life Let vs consider that one speciall dutie of Christianitie which we owe vnto our neighbours is that wee shine before them by our holy example which is required in the sixt commandement as a meanes of preseruing the life of their soules and therefore that we are guiltie of spirituall murther if we neglect it Finally seeing carnall worldlings are not ashamed to professe their seruice and allegeance to their maister Sathan but with all boldnesse vtter blasphemous oathes ribald words and rotten speeches which corrupt the hearers and audaciously performe all sinfull actions which are without the compasse of mens law not caring who heare or see them let it be our shame to be ashamed of the seruice of our great Lord and Master who is so infinitely good in himselfe and gracious towards vs but let vs with all confidence and courage performe all holy Christian duties which wee owe vnto him though wee liue in the middest of an adulterous and sinfull generation lest being ashamed before such of Christ Mark 8. 38. and his words hee be ashamed of vs when he commeth in the glory of his Father with his holy Angels CHAP. XIIII Of the policies of the flesh in alluring and perswading vs to sinne § Sect 1. The first pollicie to perswade vs that sin is no sin WE haue spoken briefely of the deceipts of the flesh which respect our persons and estates and now we are to speake of the other which concerne certaine duties which God requireth the which are of two sorts the first respect the withstanding subduing and mortifying of our sinnes the other the exercise and practise of vertuous actions Concerning sinne God requireth two things of vs the first that we should not commit or fall into it the second that being fallen wee should not securely liue and lye in it but rise out of it by vnfained repentance Against both which the flesh opposeth vsing many policies and deceipts first to draw vs to the committing of sinne and hauing committed it to continue in it without repentance To the former purpose it vseth diuers deceipts As first it putteth vpon the foule face of sin a faire vizard dresseth this filthy strumpet in the habite of vertue it adorneth it with borrowed ornaments and beautifieth it with false colours in titling wicked vices with vertuous names â—s though it would commend nothing vnto vs but what God himselfe commandeth Thus that wee may imbrace and liue in it the flesh graceth superstition with the name of deuotion doubting and infidelitie with the name of humilitie securitie and presumption it calleth faith and affiance in God Choller and vniust anger zeale for Gods glory lust it tearmeth loue drunkennesse good fellowship prodigalitie bounty and munificence and base niggardlinesse and couetousnesse good husbandry and frugalitie And hauing thus marshalled and raunged these foule vices in the ranke of vertues and beautified them with these false and borrowed colours it doth further authorize them by testimonies of Scriptures and not onely offreth them to our choise as things indifferent or tollerable but presseth them vpon vs as profitable and necessarie Which policie of the flesh if we would defeate wee must first labour to be illightened with the knowledge of Gods truth and with the inward illumination of Gods Spirit that so wee may discerne betweene vertue and vice good and euill which are easily confounded and mistaken the one for the other in the darke night of ignorance and through the naturall blindnesse of our mindes Secondly we must not take nor imbrace any thing suddenly and rashly which Sathan or our owne corrupt flesh commendeth vnto vs but examine and try all things by the light of Gods Word and the touchstone of truth which will plainely discouer vnto vs what is to be imbraced and what auoided what to bee treasured vp in our hearts as pure gold and good treasure and what to be reiected as drosse and base metall Finally wee must labour to purge our hearts from pride and selfe-loue which aboue all other things corrupt our iudgements making those things to seeme louely which wee loue and worthy our choise because we haue chosen them And contrariwise we must adorne our selues with humilitie denying our owne wils and carnall lusts make the will of God reuealed in the Scriptures to be the rule of our wils and the guide of our affections § Sect. 2. The â—ecâ—nd policie to tell vâ— that the sinne is but small which it perswadeth vs to committ In the second place if the flesh cannot perswade vs that our sinnes are no sinnes but rather vertues then it will intice vs to commit them vnder this colour that they are but small sinnes telling vs that wee cannot be Saints on earth and pure from all sinne but must of necessitie bee subiect to many infirmities and frailties that in many things wee sinne all and that there is no man so iust on earth that sinneth not that the righteous fall seuen times a day and therefore that it is too much precisenes to stand so strictly on euery triffle and finally that the best of Gods children which euer liued haue had their imperfections as Abraham his lie Ioseph his vaine oath Moses his vnbeliefe Peter his dissimulation c. and that these are so veniall in their own nature that either God will not punish them at all
terra mala et mali consectatrix c. of our sinnefull corruption doe remaine in it which continually fight against the renewed graces of the spirit they labouring to expell and thrust them out and the other to keepe their possession and continue in them So Nazianzan There is in me saith he a double minde the one being good followeth that which is good the other being euill followeth Nazianzen de calamit animae suae Tom. 2. Pag. 934. also euill That chearefully and willingly obeyeth Christ and desireth the light this contrariwise is deuoted to flesh and blood and is ready to entertaine Beliall drawing vs to darkenesse Whereof it commeth to passe that this is delighted in earthly things and in the flitting and fraile profits of this life as though they were the chiefe good and loueth riotous feastings hatred gluttony and the filthinesse and willy deceipts of the workes of darkenesse and goeth the broade way being compassed about with such a darke cloude of folly that it faineth vnto it selfe pleasure out of it owne destruction But the spirituall minde reioyceth in heauenly things which we enioy through hope placeth all confidence of life and saluation in God alone esteemeth worldly profits subiect to innumerable casualties as vile and contemptible smoke loueth honest labours pouerty and landable cares and taketh the narrowe way that leadeth to life § Sect. 2. The conflict betweene the flesh and spirit in the vnderstanding Now this conflict in the minde betweene the flesh and the spirit may bee diuersly considred in respect of the diuers faculties which belong vnto it And first the vnderstanding being in part regenerate and sanctified and in part vnregenerate and corrupted partly inlightened with spirituall and sauing knowledge and partly obscured with the reliques of ignorance and not onely so but also much defiled and depraued there is a continuall conflict maintained in it betweene sanctified knowledge and spirituall wisedome on the one side and carnall curiositie palpable ignorance and that wisedome of the flesh which is worldly and diuellish on the other side For first carnall curiositie neglecting those things which are profitable necessary and reuealed to this ende that wee should knowe them laboureth after nice and ydle speculations and curious questions which as they are vselesse and vaine so also abstruse and secrete or else diueth into Gods hidden counselles which hee hath forbidden vs to search and pry into But sauing knowledge not onely leaueth secrete things as belonging to the Deut. 29 29. Lord our God but also represseth and mortifieth as much as may be that vaine curiositie and restraining vs from going about to vnderstand aboue that which is meete to vnderstand it vnderstandeth in sobrietie according as God hath Rom 12. 3. dealt to euery man the measure of faith It apprehendeth things reuealed as belonging vnto vs and aymeth more at the vse and fruite in practise then at the theorie and speculation and to haue feeling and experience of a little rather then a bare conceipt and abilitie to discourse of much And yet it resteth not in a small measure yea in trueth not in the greatest proportion but still it laboureth after spirituall growth and encreaseth daily more and more vntill it come to perfection in Iesus Christ Secondly this sauing knowledge continually combatteth with the contrary extreame palpable ignorance for our vnderstandings are but partly inlightened with the knowledge of Gods trueth and the reliques of ignorance doe in part remaine So the Apostle saith that we knowe but in part and see but as through a glasse 1 Cor. 13. 12 darkely and yet we stand not at a stay but labour to attaine vnto that perfection of knowledge whereby we shall know as wee are knowen And this is the cause of this conflict whilest ignorance striuing to keepe it place in the vnderstanding rayseth thick mists and darke fogs to obscure the light of trueth to put out or dazle the eyes of the mind and on the other side sauing knowledge doeth endeauour with the sunneshine of trueth shining clearely in Gods word to dispell and scatter these mistie fogges by little and little vntill it shine foorth brightly vnto perfect day § Sect. 3. The conflict betweene spirituall and carnall wisdome Iam. 3. 15. Finally spirituall and renewed wisedome fighteth with that wisedome of the world which is earthly sensuall and diuellish as the Apostle calleth it the one bâ—ing so wholly taken vp and exercised in spirituall and heauenly things which it seeth knowerh and esteemeth as most excellent and therefore contemning worldly vanities as drosse and dung yea losse in comparison of them it litle looketh after them where of it commeth to passe that it hath litle pollicy either to get and compasse or to possesse and keepe them the other being wholly deuouted to earthly things and transitory trifles looketh onely downeward and not being able to discerne the glorious beautie of those diuine excellencies no more then those eyes which hauing long pored in the darke can behold the bright beames of the Sunne but are rather made more blinde then any way illightened with them it is onely delighted in beholding those things whose beautie is subiect to the senses and naturall reason about which being continually exercised it groweth very wise and quicksighted in discerning them and very pollitique in plotting and vsing in all meanes both for the getting and keeping of them And as these two vse contrary Organs and instruments the one a spirituall the other a carnall eye so also contrary meanes and lights to discerne their contrary obiects For the spirituall eye is best enabled to see diuine and spirituall things by the cleate light of Gods trueth shining in his word and the inward illumination of his spirit which maketh it better able to discerne those things which are spiritual and heauenly but the carnall eye like the eyes of battes and owles not being able to endure this sunne-like brightnesse discerneth best of the excellency of worldly things in the night of ignorance and then it is most cleare sighted to hunt after them and most willy and pollitique to catch and hold them And thus it is saide of meere naturall men that the eyes of their mindes doe only serue them to act cunningly the workes of darkenesse because they best sute with the darkenesse of their vnderstanding according to that of the Prophet My people is foolish they haue not knowne me they haue foolish children and haue none Ier. 4. 22 vnderstanding they are wise to doe euill but to doe good they haue no knowledge So the Apostle telleth vs that they that are after the flesh doe minde or sauour the things of the flesh but they that are after the spirit the things of the spirit where by sauouring or minding he meaneth vnderstanding approuing and magnifying these things The which as it is true of diuers persons and subiects so of the diuers part regenerate and vnregenerate in the same
discomfort with a liuely and spirituall eye and beholdeth the face of alouing father in Christ euen when hee still holdeth the rodde in his hand yea though it haue no sensible comfort nor present feeling of Gods fauour yet being the subsistance of things hoped for and the euidence of things not seene it still Heb. 11. 1. maketh the beleeuer to flee vnto God and to rest vpon him alone for freedome from euill or fruition of good But the presumptuous man swelled with the winde of confidence like a bladder letteth out all with the pricke of a pin and after all his Thrasonicall bragges of strength and fortitude hee fainteth and cowardly yeeldeth when he is first encountred with crosses and afflictions His courage is presently cooled his confidence turned into distrust his proude presumption into affrighting terrours and hellish despaire and as it was chiefely grounded on outward things and worldly prosperitie so when these are taken away then it also quaileth faileth and commeth to nothing § Sect. 8. The difference betweene iustifying faith that which is temporary and hypocriticall Luk. 8. 13. Ioh. 2 24. 1. But though presumptuous worldlings haue no true faith and consequently haue not the spirit dwelling in them yet perhaps temporaries and hypocrites may seeing in the Difference in preparation vnto them Scriptures they are said to beleeue and therefore they also may haue the spirit I answere that though this temporarie faith bee a common gift of the spirit yet it differeth much from a true iustifying faith and therefore is no signe that Gods sanctifying spirit doth dwell in them that haue it For first they differ in the preparation whereby men are fitted to receiue them For before true iustifying faith goeth sound humiliation a true sight and sense of sinne as sinne and not onely in regard of punishment and an earnest desire to be vnburthened of it But the temporarie is neuer thus throughly humbled for whilest he seeth some sinnes he winketh at others he grieueth and groneth rather vnder the punishment then vnder the sinne hee is willing to part with some sinnes which rather pinch his conscience then please his affection but esteemeth others no burthen yea rather his chiefe delight and though he leaueth many yet he truely reputeth of none because there is onely a surceasing of the action but no change of the heart and affection § Sect. 9. Second difference in their nature and parts Secondly they differ in their nature and parts For true faith highly esteemeth Christ and preferreth him and his righteousnesse before all the world counting all things in comparison of them dung and losse and therefore is ready to forsake all that it may inioy him but temporarie faith 1 Cor. 2. 2 Phil. 3. 9. Gal. 6. 14. preferreth the world before Christ and though it make some account of him in an inferiour place yet it will rather leaue him then leaue the world if the one of necessitie must be parted with Secondly true faith effectually assenteth to the whole Word of God as being his vndoubted truth and especially to the promises of the Gospell concerning the remission of sinne reconciliation with God and the eternall saluation of all that beleeue Whence arise those desires in the heart and resolution in the will before spoken off whereby the beleeuer hungreth after Christ and his benefits and casteth himselfe vpon him alone for iustification But temporarie faith either assenteth onely to the truth of some part of the word and not to some other as to that which will stand with humaine reason and a mans owne experience but not to that which is aboue or contrarie vnto them to the promises of the Gospell not to the threatnings of the law or to some of either and not all of both or if to all yet this assent is not effectuall as appeareth by the differences that are in the desires and resolutions of true beleeuers from those that are in temporaries hypocrites For the desires of the true beleeuer is to be made partaker of Christ and his benefits are exceeding feruent and earnest like the desires of a 2 Cor. 14. 1. couetous men after riches of b Gen. 30. 1 Rachel after children of the c Cant 2. 5. louing bride after her beloued bridegroome of the d Psal 143. 6. dry and chopped ground after pleasant showers e Mat. 5. 6. of the hungry and thirstie after meate and drinke of the f Psal 119. 20. 40. woman with childe after desired meates who so longeth that she is ready to miscarry and perish if her longing desire be not satisfied But the desires of temporarie faith are faint and cold and though they can be content to haue the things belonging to saluation if they will come with ease and small cost they choose rather to be without them then that they should be ouer chargeable or take vp too much of their time and labour Secondly the desires of true faith are alwayes ioyned with a carefull indeauour in the vse of all good meanes whereby they may be satisfied and in auoiding all contrary meanes whereby they may be hindred But the desires of temporarie faith are so idle and slothfull that they neglect all meanes wherby they might atchieue their desires as we see in Balaam who desired to dye the death o◠the righteous but could not bee content to imitate them in their liues Thirdly the desires of iustifying faith are constant and continuall like Dauids whose soule breaked for the longing that it had to Gods iudgements at all times but the desires of Psal 119. 21. temporarie faith are but by fits and flashes as when they are at a Sermon and haue their consciences conuinced with the powerfull ministerie of the Word when they are in the house of mourning and haue before their eyes spectacles of their mortalitie when they see some notable example of the worlds vanitie and mutabilitie or of the happinesse of those who feare God and make conscience of their wayes when they are cast downe by some grieuous affliction and finde themselues crossed in all their earthly desires Secondly there is great difference betweene the resolutions of faith in true beleeuers and those who are but temporaries and hypocrites For true iustifying faith resolueth to cleaue vnto Christ alone and to forsake all rather then to be seuered from him But the faith of temporaries causeth them to cleaue vnto Christ so farre forth as the world will let them and if they may share with him in his benefits and not be hindred of their worldly desires they are willing then to giue him entertainment but if they be put to part with all that they may haue him this is an hard saying and they cannot abide it but though they came reioycing to Christ they will goe away with the yong man sorrowfull and will not buy him and his benefits at so deare a price Like herein vnto Merchants who like the
flesh but onely in regard of their actions and operations which for a time through the strength and violence of corruption may bee hindred intermitted yea in outward appearance wholly annihilated and abolished But wee must take heede that wee doe not ascribe the permanency and growth of these sauing graces to any propertie or excellency which they haue in themselues as though they were able in their owne vertue and strength to withstand all temptations and to continue and increase in their perfection For if Adam in the state of innocency could not thus stand in the strength of his graces which were farre more perfect and excellent then any meere man euer since the fall attained vnto then how much lesse can we whose graces are Math. 12. 20. 17. 20. mingled with imperfections and stained with corruptions especially the weakest of Gods children whose faith is like the smoking flax and bruised reede which in their owne nature are soone quenched and easily broken or like the graine of mustard-seede which is as our Sauiour speaketh the least of all other but yet euen of their first and smallest seedes of graces it may bee as truely saide as of the strongest that they are not no not in respect of their degree abated and impaired for then being already the least degree if they should fall from that they should come to nothing but that in the middest of the temptations of Sathan and their owne flesh they still growe from one degree to another vnto a perfect age in Christ euen as the little infant thriueth as certainly in the naturall growth notwithstanding his weakenesse and all outward lets and impediments to childhood and youth as the youth doeth to ripe and perfect age But this our standing and thriuing in the state of sauing graces is to be ascribed to the power and promises of God to our vnion with Christ from whom wee receiue liuely sap and iuice by which we are nourished in all grace and goodnesse and to the continuall and gracious assistance of our good God who strengtheneth and supporteth vs against all the power of hell § Sect 11. An obiection against the former doctrin answered But some will say that this doctrine is lyable to much abuse seeing many will take occasion hereby to become presumptuous and secure because being as they suppose indued with these graces which are essentiall to a Christian they shall neuer loose them no not so much as in some degrees but euen when they sinne their graces are in the spirituall growth vnto perfection To which I answere that so is the doctrine of iustification through Gods free grace by faith yea of Gods mercy redemption by Christ and all the promises of the Gospell For where as the Apostle taught that where sinne abounded grace abounded much more Rom. 3. 7. 8. 6. 1. Rom. 1. 16. 2 Cor. 2. 16. some were ready to say Let vs sin thē that grace may abound and when with best caution we deliuer the truth wee shall finde that that which to some will be the strong power of God to saluation will bee to others a stumbling blocke of offence to others foolishnesse and that the same Word of God wil be as to the elect the sauour of life vnto life so to the wicked and reprobate the sauour of death to their deeper condemnation But it is not possible that any sound Christian who is indued with these graces in truth should thus abuse that which hath beene said to securitie and presumption for though the spirit of God fighting in them against the flesh cannot be ouercome yet may it be shrewdly shaken and foyled in the conflict though wee cannot loose these fundamentall vertues neither in whole nor in part yet through our negligence vnworthinesse and corruption they may bee suspended by God from their functions and operations and all their sweet fruits and effects the peace of conscience assurance of Gods loue and ioy in the holy Ghost may bee taken from them which is their chiefe comfort and the very life of their life without which it is but a continuall torment and painefull agony of bitter death they may loose the sense and feeling of all these graces themselues and be brought into such an apolepticall fit that no life of grace will appeare in them either to themselues or others In which estate there can be to them nothing but horrour and vexation of spirit and out of which they cannot recouer but with great difficultie and appearance of danger For before they can purchase their former peace they must passe through the painefull purgatorie of bitter repentance shed from their eyes many a salt and brinish teare if not from their hearts drops of bloud they must send forth many a deepe sigh and bitter grone haue outwardly leane bodies and pale visages and inwardly afflicted mindes and many a pinch and pange in their wounded conscience and the longer that they lye securely snorting in their sinnes without bringing forth the timely fruit of repentance the liker it is to be the Hedgehogs birth which the longer it is deferred the more dangerous and painefull it alwaies proueth For if we be presumptuous children the Lord like a wise father will make vs drinke so deepe of the cup of his wrath and feele the waight of his heauy hand that after we haue tasted of this bitter potion we will euer after be more carefull of preseruing our health that wee may not be forced againe to take such physick and hauing felt his strength we will neuer willingly neglect any meanes of maintaining Esa 27 5. peace with him as the Prophet speaketh Which who so well 1 Cor. 10. 12. Phil. 2. 13. considereth he will worke out his saluation with feare and trembling and whilest he thinketh that hee standeth hee will take heede of falling Hee will giue kinde entertainment to the good spirit of God auoiding all things which might vexe and grieue it he will earnestly vse all meanes whereby the graces thereof may be increased and diligently auoide the contrarie meanes whereby they might bee weakened and impaired hee will keepe a narrow watch ouer all his waies and buckle close vnto him the whole Christian armour whereby he may be able to stand in the day of tentation he will labour and striue with all diligence to make his calling and election sure and couragiously resist all the encounters of his spirituall enemies and knowing that he standeth more firmely in the power of Gods promises then in his owne strength hee will oftentimes lay claime and challenge to them by feruent prayer crying out with Dauid O Lord remember the promise made to thy seruant wherein thou hast caused me to trust Psal 419. 49. § Sect. 12. Of the assured victorie which the spirit obtaineth ouer the flesh in this conflict The second thing to bee considered in the successe of this conflict is the assured victorie which the Spirit alwaies obtaineth ouer