THE CONFLICT BETWEEN THE FLESH and the SPIRIT. OR THE LAST PART OF THE CHRISTIAN WARFARE: Wherein is described the nature of these Combatants, the malice and power of the Flesh and fleshly lusts, with the means whereby we may subdue and overcome them. By JOHN DOWNAME Batchelar in Divinity, and Preacher of God's Word. GAL. 5. 17. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other, so that ye cannot do the thing that ye would. LONDON, Printed by William jones, dwelling in red-cross street, near Saint Gyles Church without Cripplegate. 1618. TO THE RIGHT HONOURABLE SIR FRANCIS BACON, KNIGHT, Lord KEEPER of the Great Seal, I. D. wisheth all increase of grace with true honour in this world, and everlasting happiness in the life to come. THere is no time (Right Honourable) for careless security, when there is no place free from danger: But whilst a Christian liveth in this world he is encompassed with perils, walketh among snares, and is beset on all sides with many mighty enemies. For though he were at peace with all visible creatures, yet those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Apostle speaketh, do in all times and places make war against him. Without him there are many legions of wicked spirits assisted with the strong aids of worldly enemies, which being far superior unto him in power and policy do besiege and beset him on every side, watching all opportunities to work his destruction; within him he harboureth many secret traitors even innumerable fleshly lusts, which (if he prevent not the danger by continual watchfulfulnesse) are ever ready to open the gates of his soul and letting in those foreign forces, to join with them in spoiling him of those rich treasures, Gods saving graces, and in making him the miserable captive of sin and Satan. In which regard it becometh all Christian Soldiers whiles they live in the Church militant, not to dream of peace or ease, but to stand always in their station with undaunted valour, and unwearied watchfulness, and to be armed continually with the whole armour of God that they may resist these enemies and obtain the victory. But especially this courage and care is required of God's Ministers, that they may with Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto which is required not only that they be valorous in fight the Lords battles, but also prudent and skilful in the military discipline, that they may be able to teach and train others in these feats of Arms and how to use their valour, strength and weapons for their best advantage, seeing they are called of God, not to be common Soldiers but Captains and Leaders of his holy armies The consideration and conscience of which duty hath moved me (the least and unworthiest of this number) to entreat of this Christian Warfare, that for the present the weak and unskilful might have some help and direction for the strengthening of themselves and defeating of their enemies, until some of God's greatest Worthies do undertake this task and purtray perfectly this spiritual pattern of military discipline, which I (as I could) have rudely delineated. The finishing of which work in all the parts thereof was when I first undertook it, in regard of my weakness and other employments in the work of my ministery, so far in my conceit above my hopes, that I durst scarce aspire unto it in my highest desires, though in this kind ambitious above my strength. And yet now the Lord who taketh delight to manifest his power in the weakness of his instruments, hath enabled me to finish the last part of this work. And as in the other parts to describe the Warfare between the Christian and his foreign enemies, the Devil and the World, with the means whereby he may be enabled to overcome; so in this, the intestine war that is in ourselves between the Spirit & the Flesh: wherein if we will get the victory we must after a sort flee and abandon ourselves, and if we will kill our enemies, we must mortify and crucify our earthly members. The which my poor labours I humbly offer to your Honour's patronage, not because I think them worthy your learned view, or so perfect that they may merit approbation in your judicious censure, but that passing as tolerable in your estimate, they may appear even commendable to weaker judgements, and (like mean servants of Honourable Lords) may be more esteemed and better entertained, when as they come abroad graced with your name. Neither have I offered this Discourse of Christian Warfare to your view (like Phormio to Annibal) as though I thought I could hereby add any thing to your skill in this military discipline: but only that it might find shelter under such Honourable shade against the storms of severer censures, knowing that the weaker the pupil is the more need he hath of a strong Patron and Guardian. Nor dare I say that hereby I desired to honour your name by commending it to posterity as truly honourable (although these paper monuments are oftentimes more durable than those which are erected of lasting Marble) for what glory can my dim candle add to your sunshine? And what increase can my mite add to your treasury? And yet though the main Ocean be never the fuller by the access of small springs and little streams; notwithstanding they run into it, as taking some delight to do their homage; and those who are of meanest ability to honour their superiors, do take some pleasure in endeavouring to do it, because hereby they manifest their will, and in their greatest impotency express in some sort their love and duty. The which not only your personal worth may challenge as due from all of my profession, as excelling in those treasures which we only acknowledge worth the coveting, the unvaluable riches of the mind in all kinds, especially those chiefly precious jewels learning and religion: but also the outward exercise of these excellent endowments for the good of others, by letting heretofore some streams (unvaluable in their worth and unmatchable in their kind) flow out in common from the fountain of your rich mind; and now in place of honour and government by approving yourself a notable pillar of God's holy Temple, in professing and upholding his true Religion, a worthy Maecenas of the Godly learned, and a faithful and uncorrupted Patron under his excellent Majesty, in the free bestowing of Church-preferments upon such as you conceive are worthy to be preferred. The Lord enrich you more and more with all gifts and graces of his holy Spirit, and make you faithful unto the end in the employing of his rich talents, which he hath committed so bountifully unto you, for the advancement of his glory, and good of his family; that so when you are called to give an account of your Stewardship you may do it with joy, hearing that blessed Euge: Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: Enter thou into the joy of thy Lord. Your Honours in all humble service to be commanded, JOHN DOWNAME. The Contents of the First book, of this Christian Warfare, between the spirit and the flesh. CHAP. 1. Containing an Introduction into the following discourse wherein is showed, that our spiritual enemies are many, mighty and dangerous, especially our own flesh with the lusts thereof. § 1 THat we are to expect no peace in this life, but to fight against the enemies of our salvation. § 2 That we are daily assaulted with foreign forces, the devil and the world. § 3 That our outward enemies are not so dangerous, as our own flesh and fleshly lusts. § 4 That Satan and the world could not hurt us, were they not aided by our own flesh. CHAP. 2. Of the flesh, and the diverse significations of it, and what we are to understand by it in the following discourse. § 1 That there is in every Christian this fight between the spirit and the flesh. § 2 Of the diverse significations of the word flesh, and first as it is taken for things materially subsisting. § 3 Of the diverse significations of the word flesh taken for accidents and qualities. § 4 That the flesh is taken for the corruption of nature. § 5 That the flesh in this discourse signifieth the unregenerate part in a Christian. CHAP. 3. What we are to understand by the spirit in this discourse. § 1 That the word spirit is diversty taken in the scriptures. § 2 That the spirit in this discourse signifieth the part regenerate. § 3 That this combat is not maintained by bare qualities alone, but as they are backed by the holy spirit and Satan the wicked spirit. § 4 The former point proved by divers reasons. § 5 That the spirit doth not dwell in us essentially, more than in other creatures. § 6 That the faithful have special right even unto the very essence of the spirit, and that he dwelleth in them in respect of efficacy. CHAP. FOUR Of the erroneous conceit of the Papists, who by the flesh understand the body and the sensual faculties only. § 1 That the Papists propound unto us a friend to fight against in steed of our enemy. § 2 That the chief doctors of the Papists by flesh understand the body. § 3 That the Papists in their purest doctrine understand by the flesh our bodies, and the inferior and sensitive faculties only. § 4 That the practice of popish mortification plainly showeth, that by the flesh they understand the body only. § 5 That the Popish Doctors are to be justly taxed for teaching this doctrine, and the people for putting it in practice. § 6 That our opposition against the Papists in this doctrine is very necessary. CHAP. V That the body and sensitive faculties only are not the flesh proved by testimonies and reasons. § 1. 2 The point proved by testimonies of scriptures. § 3 Reasons proving that the body only is not the flesh: The 1 taken from the names, and the 2 from the actions, and the 3 from the sins which are attributed unto it. § 4 The 4 reason, because original sin hath overspread the whole man. § 5 The 5 reason, because the body and soul are friends and not enemies. § 6 The 6 reason, taken from the words of the Apost. Rom. 7. 18 § 7 The 7 reason, because the body is not absolutely evil as the flesh is. § 8 The 8 reason, because the faithful are tempted to such sins, as properly belong to the understanding and will. CHAP. VI Testimonies of father's proving that the body alone is not our enemy the flesh. § 1 The point proved by testimonies of Augustine, chrysostom, Gregory, Hierome, Basill and Theodoret. § 2 That Satan hath assaulted not only the body and affections, but also the mind and understanding. § 3 That no part is more corrupted than the mind and understanding. § 4. 5 That the soul chiefly sinneth, and in it the mind and understanding. § 6 That the body is but the servant of the soul in acting of sin. § 7 That the soul only properly sinneth. § 8. 9 That the body is not the flesh, proved by the testimonies of the adversaries themselves. CHAP. VII. Objections of the adversaries answered, whereby they endeavour to prove, that the body and sensitive faculties are the flesh. § 1 first objection, because this our enemy is usually called the flesh. § 2. 3 The reasons why the corruption of nature is called the flesh. § 4 The second objection grounded on 1 Cor. 9 27. answered. § 5 The third objection grounded on Rom 12. 6. answered § 6 The fourth objection, because the chief poison of corruption is to be discerned in the sensitive faculties answered. § 7 The last objection, because certain sins are proper to the body and sensitive faculties answered. CHAP. VIII. That the flesh is a most dangerous enemy. First because it is exceeding malicious. § 1 That by the flesh alone we are exposed to all danger. § 2 That in the flesh dwelleth nothing that is good. § 3 That all manner of evil is in the flesh. § 4 That the flesh is the author of all wickedness. § 5 That the flesh is more malitions than the devil or the world. § 6 That the flesh is the author of all our sins. § 7 That the flesh is the cause of the deprivation of our nature, and of the defacing of God's image in us. § 8 That the flesh bringeth us into a most base condition. § 9 That whilst we live in the flesh we cannot please God. § 10 That the flesh setteth man at enmity against God. § 11 That the flesh is the cause of all our punishments. § 12 That the malice of the flesh is the more dangerous, because it is masked under the colour of friendship. § 13 How we may defeat the malicious treasons of the flesh. CHAP. IX. That the flesh is an enemy exceeding powerful & mighty. § 1 The flesh is to the unregenerate a mighty King, and to the regenerate a powerful Tyrant. § 2 Of the strength of the flesh being considered in itself. § 3 That the flesh is mighty being compared with the spirit. § 4 Of the multitude of our fleshly lusts. § 5 That the power of our enemies should make us shake off all security. § 6 That the might of our enemy should not discourage us from the fight, but make us the more courageous. CHAP. X. Of the policy of the flesh, and that it is more dangerous and pernicious than it power and strength. § 1 That the policy of the flesh in it own nature is exceeding pernicious. § 2 That the policy of the flesh is most pernicious unto us. § 3 That the policy of the flesh should make us more watchful and vigilant. CHAP. XI. Of certain particular deceit of the flesh respecting our persons. § 1 The first deceit that we are nothing so evil as in truth we are. § 3 The means to defeat the former policy. The second policy that the good things in us are much better than in truth they are. § 4 The means to defeat this policy also. CHAP. XII. Of the policies of the flesh respecting our estates. § 1 The first policy to persuade the faithful that they are hated of God because they are afflicted. § 2 The 2 policy to persuade us that we are in an happy condition, when our estate is most miserable. § 3 That outward privileges are no sure testimonies that we are in God's love▪ § 4 That worldly prosperity is no sure sign of God's love or our happy condition. § 5 That a civil life is no sure sign that we are in the state of grace and salvation. § 6 That a bare profession of the true religion is not sufficient for salvation. § 7 The flesh's deceit in persuading men to rest in external ceremonies. § 8 Of the means to defeat the former policy. CHAP. XIII. Of the policies of the flesh towards temporary believers. § 1 That the flesh in a subtle manner deceiveth temporaries. § 2 That we must labour to have all spiritual graces in sincerity and truth, and first our knowledge. § 3 How we may discern a true iustifiing faith from that which is temporary. § 4 Of the differences between true and false repentance. § 5 Of the differences between the obedience of the faithful and of hypocrites. § 6 Of the flesh's deceit in moving us to leave off from doing good duties that we may avoid hypocrisy. CHAP. XIIII. Of the policies of the flesh in alluring and persuading us to sin. § 1 The 1 policy is to persuade us that sin is no sin. § 2 The 2 policy to tell us that the sin is but small which it persuadeth us to commit. § 3 The 3 policy, to tell us that if we commit lesser sins they will preserve us from greater. § 4 The 4 policy is to persuade us that we are in no danger of falling into some sins. § 5 The 5 policy is to persuade us that we may safely use the means and occasions of sin. § 6 The 6 policy is to draw us by degrees to commit heinous sins. § 7 The 7 policy is to draw us from things indifferent to sin. § 8 The 8 policy is to persuade us to sin by the examples of the saints. CHAP. XV. Of the policies of the flesh which it useth to hinder our repentance. § 1 The 1 policy to persuade us, that our common sins are no sins, and our heinous sins small and venial. § 2 The 2 policy is to extenuate and cover our sins with vain excuses as 1 to pretend corruption of nature. § 3 Secondly the flesh teacheth us to pretend custom. § 4 The 3 deceit is to pretend poverty and necessity. § 5 The 4 policy is to pretend a necessity of living in our sins by reason of our callings. § 6 The 5 deceit is to persuade us to continue in our sins because of the corruptions of the times. § 7 The 6 policy is to persuade us to continue in our sins because God is merciful. § 8 The 7 policy is to persuade us to defer our repentance. CHAP. XVI. Of the policies of the flesh which it useth to hinder us from performing holy duties and virtuous actions. § 1 Of the 1 policy of the flesh in blinding our minds and corrupting our judgements, that we may not discern between good and evil. § 2 The 2 policy in alleging the difficullties that are in Christian duties. § 3 The 3 policy is to persuade us to defer the doing of holy and Christian duties. § 4 The 4 policy in moving us to rest in fair promises and faint purposes. § 5 The 5 policy is to withdraw us from more excellent duties by occasion of doing some lesser good. § 6 The 6 policy is to move us to perform good duties unseasonably. § 7 The 7 policy is to move us to neglect some present good upon pretence of doing some greater good afterwards. CHAP. XVII. Of the policies which the flesh useth to interrupt us in doing of good duties, and to alienate our hearts from them. § 1 How the flesh interposeth when we are exercised in doing good duties. § 2 How the flesh corrupteth and poisoneth our best duties. § 3 How the flesh persuadeth us to abate of our zeal, and to intermit virtuous actions for a while. § 4 How the flesh persuadeth us to rest in that which we have already done or suffered. CHAP. XVIII. Of certain advantages which the flesh hath against us in the spiritual conflict. § 1 That the flesh hath great advantage against us because it dwelleth in us. § 2 That the daungerousness of this enemy is much increased by this cohabitation. § 3 The means of preventing the former danger. § 4 Of the second advantage which the flesh hath, namely that it is indefatigable and never wearied. § 5 Of the means to frustrate the former advantage. The second Book entreateth of the Conflict itself, and of the means whereby we may get the victory. CHAP. I. That there is a combat between the flesh and the spirit in every true Christian. § 1 Testimonies of scripture to prove that there is this conflict in them. § 2 That the Apostle in the 7 of the Romans speaketh of this conflict in himself as he was regenerate. § 3 That all the regenerate have feeling and experience of this conflict. § 4 Of the contrary effects which the Christian feeleth in himself which show that this Conflict is in him. § 5 The point proved by Gallat. 5. 19 CHAP. TWO What the conflict between the flesh and the spirit is, and what are the causes of it. § 1 The conflict between the flesh and the spirit described. § 2 Of the causes of this conflict, and first Gods will for the manifestation of his glory. § 3 The second cause is because it is profitable for the faithful▪ and first to train them up in humility. § 4 That this conflict is effectual to make us deny ourselves. § 5 By this conflict we are moved the more to hate sin. § 6 That we are moved hereby to flee unto God by fervent & frequent prayer. § 7 It serveth to work in us patience and contentment. § 8 That by this conflict our hearts are weaned from the world. § 9 That this Conflict is suitable to the time and place wherein we live, CHAP III. Of the formal and essential causes of this conflict. § 1 That there was no conflict in the time of innocency. § 2 How the causes and occasions of this conflict were begun in us. § 3 That there is no conflict between the flesh and the spirit in the state of corruption. § 4 That the peace of the unregenerate is more pernicious, than the most dangerous war. § 5 That Gods love in sending his Son to redeem us, made way for this conflict. § 6 That our sanctification unperfected is the cause of this conflict. 1 because of the great contrariety between grace and corruption. § 7. Secondly because these enemies so opposite dwell together. § 8 New such contraries can dwell together and not abolish one another. CHAP. FOUR Of the combat itself and the manner how it is fought in us. § 1 When we be called of God to this conflict. § 2 Of the second summons to this conflict. § 3 The manner of the conflict itself. § 4 That this fight is fought not with carnal but spiritual weapons. § 5 The first end at which the flesh aimeth in lusting against the spirit. § 6 The second end at which it aimeth in this lusting. § 7 The ends at which the spirit aimeth in lusting against the flesh. CHAP. V Of the manner of the fight between the flesh and the spirit in our several faculties and parts. § 1 Of the conflict between the flesh and the spirit in the mind. § 2 Of the conflict between them in the understanding. § 3 Of the conflict between spiritual and carnal wisdom. § 4 The conflict between the judgement of the flesh and the spirit. § 5 How these faculties of the mind prevail against one the other. § 6 The cause why the godly learned differ in judgement from one an other. § 7 That this should make us conform our judgement to the analogy of faith. § 8 The conflict in our thoughts and imaginations. § 9 The conflict between spiritual and carnal wisdom. § 10 Of the conflict between the flesh and the spirit in the conscience. CHAP. VI Of the manner of the conflict between the flesh and the spirit in the will, heart and affections. § 1 Of the conflict between carnal and renewed will. § 2 Of the conflict between faith, and in fidelity and presumption. § 3 That the conflict between the flesh and the spirit, is most turbulent in the affections and sensual appetite. § 4 Of the conflict between the affections and passions. CHAP. VII. Of the divers effects which this conflict between the flesh and spirit produceth in us. § 1 That the man regenerate cannot with full consent of will choose or refuse either good or evil. § 2 That the regenerate man cannot at all times do the evil which the flesh chooseth. § 3 That by reason of this conflict he cannot do the good he would. § 4 That though the flesh cannot wholly hinder the spirit from good actions, yet it interrupteth it in them. CHAP. VIII. Of the subject of this conflict between the flesh & the spirit. § 1 That there can be no conflict in them that are perfectly sanctified. § 2 That this conflict is not in the unregenerate. § 3 That the conflict that is in the regenerate, and that which is in the unregenerate differ much, and 1 in their grounds and causes from which they arise. § 4 Of the 2 difference which is in the moving causes of these conflicts. § 5. 6 Of the 3 difference, which is that the conflict in the unregenerate is between divers faculties, and the 1 the regenerate is in the same. § 7 The 4 difference is in their contrary effects. § 8 The 5 difference is in the subject matter or occasion. § 9 The last difference between them is in respect of time. CHAP. IX. That the conflict of conscience is not in all that are unregenerate nor in them only. § 1 That there is no comfort ariseth out of the conflict of conscience. § 2 That the conflict of conscience may be in the regenerate. § 3 That this conflict of conscience is not in those who are extraordinarily ignorant. § 4 That the conflict of conscience is seldom in simple people. § 5 That it is not in proud justiciaries and civil worldlings. § 6 That it is seldom in those who are transported with violent passions. CHAP. X. Whether the conflict between the flesh and the spirit be in all the regenerate, and if it be, whether it be in the same manner and measure. § 1 That this spiritual conflict is in all the regenerate that are of years. § 2 What we are to think of Infants and Idiot's. § 3 That this conflict is not in all the regenerate in like manner & measure. § 4 That this conflict is often weak in strong Christians. CHAP. XI. How we may know whether this conflict be fought in us, that is, whether the spirit of God dwell in us or no. § 1 That every faithful man may and aught to be assured that the spirit of God dwelleth in him. § 2 The 1 infallible sign is the ministry and means by which it hath been wrought in us. § 3 The 2 sign is the effects and fruits of the spirit, and 1 we may discern the spirit by the nature of the gifts and graces in us. § 4 That the graces of the spirit may be known by their constant and continual operations. § 5 Of the particular effects of the spirit, the 1 whereof is spiritual illightening, and of the differences between the illightening of the regenerate and unregenerate. § 6 The 2 effect of the spirit is to prepare our hearts for faith & then to work it in us, and how both of these are done. § 7 The differences between iustifing faith and the faith of presumptuous worldlings. § 8 The differences between iustifing faith & that which is temporary and hypocritical. and 1 in the preparation unto them. § 9 The 2 difference in their nature and parts. § 10 The 3 difference is in their properties. § 11 The 4 difference is in their concomitants. § 12 The 5 difference is in their effects. 1 true faith purifieth the heart. § 13 The 2 effect wherein they differ is in respect of their operation. § 14 The 3 effect respecteth their divers joy. § 15 The 4 effect respecteth confession and Christian apology. § 16 The 5 effect respecteth contentment, § 17 The 6 effect is the overcoming the world. § 18 The last of true iustifiing faith is rejoicing to think of Christ's coming to judgement. § 19 The 3 effect of the spirit is the spirit of adoption. § 20 The 4 effect is the spirit of supplication. CHAP. XII. How we may know that God's spirit dwelleth in us by our sanctification, and the qualities and gifts of holiness infused in us. § 1 The 5 effect of the spirit is the work of sanctification. § 2 Of the 6 effect of the spirit which is repentance, and of the preparation thereunto. § 3 That faith is the cause and foundation of our repentance. § 4 That the spirit dwelling in us purgeth us from our natural corruptions. § 5 The differences between the mortification and repentance which is in the regenerate and that which seemeth to be in the unregenerate. § 6 That the spirit is known to be in us by his quickening of us in the inner man. § 7 The differences between the quickening of the spirit in the regenerate, and that which seemeth to be in the unregenerate. § 8 The operations of the sanctifing spirit signified by divers metaphors, and first by wine an oil. § 9 The spirit compared to water. § 10 The spirit compared to fire. § 11 That we may know that the spirit dwelleth in us by the operations signified by the former metaphors. § 12 Of the special fruits of the spirit whereby we may knew that it dwelleth in us. § 13 Of other special fruits of the spirit respecting our neighbours. § 14 Of some other special fruits of the spirit respecting our persons. CHAP. XIII. Of the event and success of the fight between the flesh and the spirit. § 1 Of the foils which the spirit receiveth in this conflict. § 2 That from the foils of the spirit arise earnest desires to be freed from the slavery of sin. § 3 Secondly an endeavour in the use of all good means to be preserved from such foils for the time to come. § 4 How far the flesh may prevail against the spirit, and 1 that common graces may be lost for a time. § 5 Secondly that the shows and semblances of saving graces in temporaries may perish utterly. § 6 That true saving graces in the regenerate may be lost seemingly. § 7 Other graces springing from those which are fundamental may for a time be lost. § 8 That saving and fundamental graces may be lost in some degrees in respect of their operations. § 9 Whether David lost any degree of his fundamental graces when he committed adultery and murder. § 10 That our spiritual graces in the Conflict do not stand in their own strength. § 11 An objection against the former doctrine answered. § 12 Of the assured victory which the spirit obtaineth over the flesh in this Conflict. § 13 An objection against the former truth answered. § 14 That there are two degrees of the spirits victory 1. in this life. § 15 Of the second degree of victory at the hour of death. CHAP. XIIII. Of the reasons which may encourage us to this Conflict against the flesh. § 1. The 1. reason because it is the will of God, that we should fight against it. § 2 The 2. reason is the necessity of this Conflict. § 3 The third reason taken from the manifold evils which are done unto us by the Flesh. § 4 The fourth reason is taken from the assurance of victory, CHAP. XV. Of the means whereby we may be enabled to overcome the flesh. § 1 The 1. means that we put on the whole armour of God. § 2 The second means, is to observe certain rules for the weakening of the flesh: and first that we do not nourish the enemy which we would overcome. § 3 That we must withdraw from the flesh the provision and munition whereby it is strengthened. § 4 That we must stop all the passages to keep back provision for the flesh. § 5 That we must take heed especially of some principal sins which most strengthen the flesh. § 6 That we must moderate ourselves in the use of things indifferent. §. 7 That we must avoid the other extreme of hurting our bodies, whilst we go about to tame the flesh. §. 8 That we must take from the flesh the weapons and armour whereby it most prevaileth. CHAP. XVI. Of other means whereby the flesh may be subdued and overcome. § 1 That we must keep a narrow watch over ourselves and over our enemies. § 2 That we must keep this watch in all things. § 3 That we must keep this watch over all the faculties and parts of our souls and bodies. § 4 That we must keep a special watch over our tongues. § 5 That above all other parts we must keep this narrow watch over our hearts. § 6 That we must keep this watch in our spiritual armour. CHAP. XVII. Of two other rules to be observed of those who would subdue the flesh. § 1 The third rule is that we withstand the flesh in all the occasions and means of sinful lusts. § 2 The fourth rule is that we resist the flesh in the first beginnings of sin. § 3 That the longer we defer the fight, the more difficult and doubtful we make the victory. § 4 That if we do not withstand the first assaults of the flesh, we are not so wise as worldlings in their generation. § 5 How dangerous it is to give away the first motions unto sin; showed by examples. CHAP. XVIII. Of three other rules to be observed for the subduing of the flesh. § 1 That we must think no sin so small that we may willingly commit it: To which end we must consider first that by the least sin God's Law is transgressed. § 2 The great evils which come of the least sins. § 3 That small sins, willingly entertained, are no less dangerous than the greatest. § 4 That the avoiding of small sins, is a notable means to preserve us from greater. § 5 That even the least sins are the poison of the Soul, and the livery of Satan. § 6 That enemies prove most dangerous when they are most despised. § 7 That if we do not hate small sins as well as great we hate none with Christian hatred. § 8 The sixth rule is that we must neglect no sin as though we were in no danger of falling into it. § 9 The seventh rule is that we set no stint to our mortification. § 10 That our mortification must extend itself to all sinful corruptions, and to all times. CHAP. XIX. Of the first means to strengthen then the Spirit, which is to avoid the means whereby it is weakened. § 1 That our sins are the chief means whereby the spirit is weakened. § 2 Of some special means whereby the spirit is most weakened. § 3 That we must not provide for the spirit poison in stead of wholesome nourishment, nor carnal weapons in stead of spiritual. § 4 That we must not remit any thing of our first zeal in holy duties. § 5 That we must avoid sloth and negligence. CHAP. XX. Of the means whereby we may comfort, cheer and strengthen the Spirit to this Conflict. § 1 The first means, earnest and longing desires after spiritual strength. § 2 The second means is a careful endeavour in the use of all good means for the strengthening of it. § 3 The third means is to nourish the good motions of the spirit. § 4 The fourth means is serious care to maintain our peace with God and the peace of conscience. § 5 The fift means is to preserve ourselves pure and clean from all pollution. § 6 The sixth means is to keep the spirit and the graces thereof in continual exercise. § 7 The seventh means is frequent and fervent Prayer. § 8 The conclusion of the Book. A In this Conflict two things to be considered 1. The enemies and combatants which are described 1. By their names and natures, the Flesh. Chap. 1. to. 8. Spirit. Secondly, their properties where is showed that the flesh is an enemy exceeding dangerous; the which appeareth first in respect 1. Of it own nature because it is very Malicious Chap. 8. In itself. §. 1. to. 5. Unto us. §. 5. to. 13. powerful in respect both of it strength and that either simply in itself. Chap. 9 5. 1. 2. compared with the Spirit, §. 3. Policy the which is considered either 1 Generally where is showed that it is great in itself. Chap. 10. §. 1. pernicious to us. §. 2. Specially whereof the special deceits which respect either city our persons and states. Chap. 11. 12. 13. Certain duties required which are of two sorts. The 1 respect of mortifying of our sins. Chap. 14. 15. The second the practice of virtuous actions. By which it seeketh. 1. To hinder us from practising them. Chap. 16. 2. 2. To disturb us in them. Cham 17. § 1. 2. 3. To withdraw us from them. Cham 17. §. 3. 4. Of divers advantages which it hath against us the which are two▪ the 1. That it dwelleth in us. Chap. 18. §. 1. 2. 3. 2. That it is never weary in fight against us. § 4 B. 2. The fight between them. B B. In the fight consider two things: 1. The Conflict itself where consider 1. That there is such a Conflict in every Christian. lib. 2. chap. 1. 2. The nature of it, where consider those things which are more essential, as 1. The causes of it which are efficient, Chap. 2. Formal. Chap 3. 2. The manner of it in respect of 1. The whole person regenerate, Chap. 4. 2. His several faculties and parts, Chap. 5. 6. less essential the which are three 1. The effects of it the which are two 1. That the man regenerate cannot with full consent of will choose and commit any evil. Chap. 7. §. 1. 2. 2. That he cannot with full consent of will choose and do any good. 2. The subject in whom it is fought which is handled 1. Negatively where is showed that this fight is not in those who are 1. Perfectly regenerate. Chap. 8. §. 1. 2. Unregenerate. Where of the differences between the combat that is in the unregenerate and the regenerate. Chap. 8. 9 2. Affirmatively. Where is showed that it 〈…〉 all the regenerate, and the signs of it. Chap. 10. 10. 11. 12. 3. The event and success of the fight. C. ● The ●●●nes 〈◊〉 ●●●aine uritory. C C. The means of victory unto which two things are required A due preparation to the fight unto which two things are required 1. That we remember certain reasons which may encourage us to the fight. Chap. 14. 2. The right use of certain means whereby we may be enabled to over come: the which are two 1. The putting on of the spiritual armour. Chap 15. §. 1. 2. The observing of certain rules which are of two sorts 1. Tending to weaken the flesh the which are two 1. To withdraw all means by which it is strengthened. Chap. 15. 2. To use all means by which it may be weakened. Chap. 16. 17. 18. 2. Tending to the strengthening of the spirit the which are two 1. To shun the means whereby it is weakened. Chap. 19 2. To use the means whereby it is strengthened. Chap. 20. 2. A valorous carriage of ourselves in the Conflict. THE FIRST BOOK OF THE CHRISTIAN WARFARE BETWEEN THE SPIRIT AND THE FLESH: Wherein is showed what they are, and the dangerousness of this enemy the flesh, with the advantages which it hath against us. CHAP. I. An Introduction into the following Discourse, wherein is showed, that our enemies in the Christian warfare are many, mighty and dangerous, especially our own flesh, with the lusts thereof. §. Sect. 1. That we are to expect no peace in this life, but to fight continually against the enemies of our salvation. IT was the error of the Apostles in the infancy of their faith, that being admitted Christ's disciples, they should abound in earthly privileges; for as they imagined that their Lord & Master should like a mighty Monarch rule in the world, triumphing over all his own, and the Church's enemies, and reigning in all majestical glory and peaceful plenty: so they hoped that they, who for the present followed him in the state of affliction, should afterwards securely rest from all troubles and dangers, have the chief preferments in his glorious kingdom, and the largest share in this worldly happiness. The like conceit possesseth many at their first entrance into the profession of Christian Religion, who do not with Abraham and the rest of the patriarchs, see and believe the Heb. 11. 13. promises afar of, but expecting present reward and wages for their service, imagine that now they have for God's sake forsaken the pleasures of sin, they shall have in lieu thereof immunity from dangers, and freedom from afflictions, fame and favour among men for their well-deserving, secure plenty, and prosperous peace in regard both of outward and inward enemies. And therefore being sick of the same disease, the like medicines are to be used for their recovery, which our Saviour applied unto his Apostles; namely they are to be informed that ( a joh. 18. 36. ) Christ's Kingdom is not of this world, that ( b & 16. 33. ) in the world they shall have afflictions, and ( c Act. 14. 22. ) by many tribulations enter into the Kingdom of heaven; that ( d Math. 10. 34. ) Christ came not to bring peace and security, but fire and sword, wars and dissensions, not only between strangers and enemies, but also among nearest kindred and dearest friends. Which wars and garboils though they do not presently appear after our conversion unto God, and deliverance out of that Egyptian servitude of sin and Satan, lest being discouraged with our rough entertainment in our first entrance into the Christian warfare, we should return into our thraldom, and redeem a base and dishonourable peace, at the dear price of hellish bondage; yet are we sure to meet with these difficulties and dangers, before we can be full conquerors and enter into the possession of the holy Land. §. Sect. 2: That we are daily assaulted with foreign forces the world and the Devil. For no sooner is the Christian waged into God's warfare, by receiving the Press-money of some saving graces, and taking upon him the colours of an outward profession, whereby he is known to be a servant and soldier of jesus Christ; but presently there setteth upon him a world of enemies, sometime assaulting him in the open field, by affliction and persecution, and sometime out of the secret ambushments of earthly prosperity. Besides with visible forces of worldly foes, he is continually encountered with principalities and powers, spiritual wickednesses in high Ephes. 6. 12. places, and invisible enemies, even innumerable legions of infernal spirits, and the mighty troops of that hellish army. §. Sect. 3. That our outward enemies are not so dangerous, as our own flesh and fleshly lusts. But though these foreign foes being mighty and malicious, are exceeding terrible to the Christian soldier; yet are they nothing so dangerous, as those in bred enemies which we nourish in our own bosoms, who like secret traitors disarm us of our chief weapons and munition, when as we are assaulted with those professed enemies, and lay us open and naked to be spoiled by their invasions, and wounded by their blows. For so were we in our creation (through God's infinite goodness) furnished with such impenetrable Armour of innocency and righteousness, that Satan with all his hellish army could not hurt us; and therefore not being able to prevail by force and violence, he entertained with our first parent● a treacherous parley, wherein he persuaded them to put of their arms, and to entertain into their souls a troop of his temptations, which were no sooner entered, but presently they vanquished all their forces, ransacked their souls of all spiritual graces, and brought them into ● miserable subjection through his hellish tyranny. And that he might the better keep them in perpetual obedience, he did not only kill and spoil the natural inhabitants, Gods saving graces, but placed, even in the chief Castle of their souls, a strong garrison of carnal corruptions and fleshly lusts, which should reserve this like a conquered city, for his own use, and as it were open the gates unto him and his temptations, when as he pleased to make an entrance. §. Sect. 4. That Satan and the world could not hurt us, were they not aided by our own flesh. And this was the fountain of all our misery, and the chief cause and means of Satan's tyrannous sovereignty, and of our base thraldom and slavery; yea this is the cause why he still prevaileth and holdeth us captive to do his will. For those foreign forces, led under the conduct of Satan and the world, could never vanquish us; unless the flesh and the lusts thereof did betray us into their hands; their wisdom could not cirumvent us, unless these secret traitors gave them continual intelligence of all advantages; their malice and power could not hurt us, if they had not a strong party to assist them in our own bosoms, who by their mutinous sedition and civil wars, weaken us and strengthen them; neither could they ever conquer us, if these intestine rebels did not open the gates and let in the troops of their temptations. And therefore as I have endeavoured to arm and strengthen the weak Christian against the forces of those foreign enemies, so it now remaineth, that I should add to the former, this last part of the Christian warfare, describing this conflict between the flesh and the spirit; and teaching the Christian with what aids and supplies he must support his weakness in these dangerous encounters, how he must keep under these wicked traitors, and so carry himself and menadge his weapons, as that he may be assured to obtain the victory. CHAP. II. Of the flesh and the divers significations of it, and what we are to understand by it in the following discourse. §. Sect. 1. That there is in a christian this fight between the flesh and spirit. WHere first we will speak of the enemies which fight one against another in this Warfare, and then of their conflict. In the former we will consider, first, what these enemies are, and then how dangerous and pernicious unto us if they be not subdued & kept in subjection to them which fight on our side against them. The enemies which thus fight with one another are the Flesh and the Spirit, with an innumerable army of their motions and lusts. Both which, with all their forces dwell in every true Christian, making mutual opposition, the one nilling what the other willeth, and hindering and destroying, that which the other furthereth and advanceth. This plainly appeareth by the Scriptures, which both discover this hostile dissension and contrary faction in the same man, and the opposition and conflict which ariseth from their enmity and cohabitation, their natural division and local union. So the Apostle speaketh plainly of this conflict in all Christians. Gal. 5. 17. joh. 3. 6. Gal. 5. 17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to another; and particularly in himself, where he thus complaineth, But I see another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 7. 25. law in my members, rebelling, or warring, against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. And again, I myself in my mind serve the law of God, but with my flesh the law of sin. And hence it is that the Apostle Peter exhorteth us, to fight valiantly against these lusts, because they do continually make war against us. dearly beloved (saith he) I beseech you as strangers and pilgrims, abstain from fleshly lusts, which 1. Pet. 2. 11. fight against the soul. 1. Pet. 2. 11. §. Sect. 2. The diverse significations of the word flesh, taken for things materially subsisting. Now that we may like Christ's faithful soldiers, after a lawful and laudable manner thus fight against them, we must in the first place labour to know what they are, lest we mistake our enemies for our friends; to which end we are to understand that the flesh is diversly taken in the scriptures: As (to omit many acceptations of it which are far off and nothing pertinent to our present purpose) sometime it is taken for all mankind; In which sense it is said, that all ( a Gen. 6. 12. ) flesh had corrupted his way upon the earth, that is, all mankind; that all flesh is ( b Esa. 40. 6. ) grass, that is, all mankind is frail and momentany, and that God would ( c joel 2. 28. ) pour out his spirit upon all flesh, that is, upon men of all sorts and conditions. Sometimes it is taken for the whole man, d 1. Pet. 3. 18. consisting of soul and body. And thus our Saviour Christ is said, to have been put to death concerning the flesh, that is, his human nature, his body being severed from his soul, and his soul (in his present sense and feeling) from his God, when as upon the cross he bore his wrath for our sins: and the Psalmist, having said, that he would not fear Psal. 56. 4. what flesh could do unto him, Psal. 56. 4. expoundeth himself in the eleventh verse; In God (saith he) have I put my trust, I will not be afraid what man can do unto me. Sometimes it is taken for the body of man alone consisting of many members. And so the Apostle exhorteth us to cleanse 2. Cor. 7. 1. ourselves from all filthiness of the flesh, and of the spirit; that is body and soul; and the Psalmist saith, that the enemies Psal. 79. 2. of the Church had cruelly given the flesh of God's Saints to the beasts of the earth, that is the dead bodies of God's servants, which also as he saith in the same place, were given to be meat to the fowls of the heaven. Sometime this word flesh signifieth the whole nature of man, as it is born in corruption & polluted with original sin. And thus our Saviour saith, that, that which is born of the flesh, is flesh, that is, if john 3. 6. the parents be defiled with sin, than needs must the children be polluted with their corruption; for a stinking fountain cannot bring forth sweet waters; and who (as job saith) can bring a clean thing out of filthiness? And thus the Apostle job 14. 4. saith, that they who are in the flesh, that is, remain in that Rom. 8. 8. corrupt and sinful condition in which they were borne, cannot please God. But in none of these senses are we to conceive the flesh to be our enemy; for neither may we Timon-like be at enmity with mankind; nor like mad men make war and offer violence against our own persons, nor ought we with the Baalites and Papists to fight against our own bodies; neither is there any war in the natural man borne in corruption, seeing he is wholly flesh and under Satan's government, who like the strong man, whilst he keepeth the house, possesseth all in peace; saving that now and then there is some civil dissension and small jars between the will and conscience, and one passion with another, which are quickly taken up, as we shall show hereafter. §. Sect. 3. divers significations of the word flesh, taken for accidents and qualities. But we are further to consider that the flesh is not only thus substantially taken for things really and materially by themselves subsisting, but also for accidents and qualities; In which sense it is taken two ways in the Scriptures: First for that quality of corruption, frailty and infirmity of the human nature, which is not sin, but rather the effect and punishment which attendeth and waiteth upon it; and in this sense it is said of the Israelites, that he turned away his wrath from them, because he remembered that they were but 1. Cor. 15. 50. flesh, and a wind that passeth away and cometh not again. Thus also it is said that flesh and blood cannot inherit the Kingdom of God, and what this flesh and blood is, he expoundeth in the next words, neither doth corruption inherit 2. Cor. 10. 2, 3, 4 corruption. And thus the Apostle saith, that though he walked in the flesh, yet he did not war after the flesh, not with weak and carnal, but with strong and mighty weapons, which were able to cast down all that opposed against them; and in this sense (as I take it) are we to understand the speech of our Saviour to his Apostles, The Spirit indeed is willing, but the Flesh is weak. And in this signification Mat. 26. 41. the flesh is not to be taken for a malicious enemy, but rather a weak and feeble friend, which is not to be opposed in hostile manner (as it were) with a sword and spear, but rather to be strengthened with the cordials of comfort, after that the corruption of sin, which is the cause thereof, by the physic of the Word is purged away. §. Sect. 4. The flesh taken for the corruption of nature. Secondly, the flesh is taken for the whole corruption of nature, or for that original sin, whereby the whole nature of man, with all the powers and faculties of his soul and body ate wholly defiled, the image of God utterly defaced, and he quite disabled unto all good, and made prone unto all manner of evil, the which as it is the child and offspring of our first parent's sin, so is it the mother and nurse of all actual transgressions, and of all our rebellion against God and his will. And this carnal corruption possesseth and overspreadeth the whole man before regeneration, defiling and disabling his body and soul, with all the members, parts and faculties of them, reigning and ruling in him in his full strength as a King and sovereign, and making him obedient to the sinful lusts thereof; and after regeneration it still remaineth and dwelleth in him, (although wounded and weakened) like a wicked enemy and false traitor, rebelling against the Spirit, and resisting the good motions thereof; and though it be deposed from the regency, and expelled (as it were) out of the heart of the Kingdom, yet (like the cursed Canaanites) it still keepeth residence in the borders of the land, and after it is beaten out of the City doth still dwell in the Suburbs, whence it much molesteth the spiritual part, and is to the regenerate man a snare to entangle him, and a trap to catch him, a scourge to his Ios. 23. 13. sides, and a thorn in his eyes, sometime assaulting him by open violence, and sometime endangering him by secret ambushments and hidden underminings. In which sense the flesh is taken either for the whole nature of man, as it cometh into the world corrupted and defiled with sin, seeing he is nothing but a mass of corruption and a sink of all filthiness, till he be regenerate by the Spirit of God; or else for that part of a Christian which remaineth still unregenerate after his effectual calling and sound conversion unto God. In the former signification we are to understand all those places, where unregenerate and wicked men are called flesh, as where our Saviour saith, that that which is joh. 3. 6. Rom. 7. 5. borne of the flesh is flesh: and the Apostle Paul, that, when we were in the flesh, the motions of sin which were by the Law did work in our members, to bring forth fruit unto death; and that they who are in the flesh cannot please God. In the later Rom. 8. 8. we are to understand it when it is applied unto the faithful, who are but in part regenerate, to signify the relics of natural corruption and the vicious quality of sin, which still dwell and remain in them unmortified and unsubdued. So the Apostle complaineth, that there was given him a prick in the flesh, that in his flesh dwelled 2. Cor. 12. 7. Rom. 7. 18. 25. no good thing, and that in the flesh he served the Law of sin. And thus he would have the incestuous person delivered to Satan, for the destruction of the flesh, that the spirit 1. Cor. 5. 5. (that is the regenerate man) might be saved in the day of the Lord jesus. But most plainly and distinctly doth he speak of it, where he saith, that the flesh lusteth against the spirit, and the spirit against the flesh, and that these are contrary Gal. 5. 17. the one to the other, bringing forth in the same man divers and contrary fruits, as he there at large describeth them. §. Sect. 5. That the flesh in this discourse signifieth the part unregenerate in a christian or the relics of corruption remaining after sanctification. Now in this last sense we are to take the word flesh in the following discourse, understanding thereby those relics of corruption, which after regeneration do still remain in us, the corrupt quality of sin adhering to all the parts and faculties of our souls and bodies, unmortified and uncrucified, or that part of a Christian which is unregenerate and continually fighteth and striveth against the spirit. And this is the malitions enemy that assisteth Satan and the world, to work our utter overthrow, unto which the Scriptures have given many names, whereby the nature and qualities there of are implied, that we may the better know it, and arm ourselves to fight against it. For it is called the ( a Rom. 6. 6. Ephes. 4. 22. Col. 3. 9 ) old man, not only because in age and antiquity, it almost matcheth human nature; but rather to imply unto us, that (like those, who, by reason of their old age, have had much experience) it is very subtle and politic, and so full of sleights and stratagems, that if we be not exceeding wary and watchful it will easily cirumvent us. It is called also the ( b 1. Cor. 2. 14. ) natural man, because this corruption overspreadeth the whole nature of all men who are unregenerate; for howsoever in the first creation we were good & free from sin, yet after the fall of our first parents, we were so degenerate and infected in our natures with the poison of their corruption, that it is as natural familiar and easy to sin and offend God, as for a man to eat, drink and sleep, for a fish to swim, a bird to fly, or for a stone to descend downwards. It is called the old Adam, to lead us unto the fountain from which it sprung, that is, not God who made all things good, but our first parents, who as they lost the image of God by their fall and were wholly corrupted in their own natures, so they derived their corruption unto all their posterity, and having first defiled themselves with this spiritual Leprosy did also infect therewith all that numerous offspring which descended of them. It is called the ( c 2. Cor. 9 17. Rom. 8. 10. ) body, because this corruption dwelleth in the body, and exerciseth itself in it by it, as by it instrument in the committing and perpetrating of all the works of darkness; and that we may the more clearly discern what body the Apostle meaneth, he calleth it the ( d Rom. 6. 6. ) body of sin, and the ( e Col. 2. 11. ) body of the sins of the flesh, because the flesh by the body committeth all manner of sin and wickedness. It is called the body of death, because it is the cause of death and f Rom. 7. 24. condemnation, in which sense Elizaus his Disciples said, that death was in the pot, that is, deadly poisonous herbs, which would cause them to die who had tasted of them. It is called also ( g Rom. 7. 8. 11 ) sin, not only because itself is sin, but also the root and fountain of all other wickedness, and the ( h Rom. 7. 17. ) sin that dwelleth in us, because like the strong man it keepeth sure possession till a stronger cometh and dispossesseth it, even the Spirit of God dwelling in us. It is called ( i jam. 1. 13. 14. ) evil concupiscence, because it filleth us with sinful lusts, and maketh us to to stand in opposition against the will of God, desiring and willing, that which he nilleth and condemneth. It is called ( k Heb. 12. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sin which encloseth or besetteth us about, because this hellish Captain with a whole army of sinful lusts environ us on every side, so as we cannot possibly of ourselves escape out of their ambushments. Finally, it is called the law of sin, the ( l Rom. 7. 23. ) law of the members, and the ( m Rom▪ 8. 2. ) law of death; because it is the rule of all the natural man's actions, guiding him into all wickedness, the commander of all his parts and members, unto whose injunctions they do like subjects yield free and willing obedience, the which their service and subjection is in the end rewarded with everlasting death of body and soul. CHAP. III. What we are to understand by the Spirit in this discourse. §. Sect. 1. That the word Spirit is diversly taken in the Scriptures. AND thus we have showed what the flesh is which is one of the champions in this spiritual combat: now we are to consider of the other, which is the Spirit; and that we may the more distinctly know what it is, we must understand that the word Spirit is diversly taken in the Scriptures; and to omit many acceptations which are altogether impertinent to our present purpose, we may observe, that it is sometimes taken generally, for all spiritual and incorporeal substances, and sometimes more specially for some one of them; And thus it sometime signifieth the whole ( a joh. 4. 24. ) deity, and sometime every one of the persons, the Father, the ( b joh. 6. 63. ) Son, in respect of his divine nature, and the ( c 1. joh. 5. 6. 7. ) holy Ghost, who hath this name of spirit, after a usual and peculiar manner given unto him. But howsoever God and every of these holy and divine persons, do fight in us, and for us against the flesh, seeing it is their grace that supporteth us, and their strength whereby we overcome; yet we are not to understand by spirit in the following discourse this divine nature, who being omnipotent none is able to resist. Sometime it signifieth the ( d Eccles. 12. 7. Act. 7. 59 2. Cor. 7. 1. ) soul of man, even as the flesh is taken for the body; but these are not opposites and enemies but dear friends, who so entirely love, that they fear nothing more than to be separated and to part company. Sometime it signifieth that chief and excellent faculty of the soul called ( e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. ) reason and understanding; but neither can it here be taken in this sense; because this spirit itself is corrupt and sinful, and this natural reason and wisdom is enmity against God, and against this spirit whereof we speak, which opposeth and fighteth against it, as against his chiefest enemy. Sometime it is taken for the vigour and efficacy of the understanding and reason itself, as where the Apostle exhorteth the Ephesians, to be renewed in the spirit of their mind. Sometime by spirit we understand the ( f Luke 1. 15. Gal. 3. 2. Act. 2. 18. ) gifts and graces of the spirit, as Faith, Love, Hope, joy and the rest; which being fruits of the Spirit, do stand in opposition to the lusts of the flesh, and in some sort do fight against them, they being contrary the one to the other. Finally, the Spirit sometime signifieth a new quality of holiness, created and wrought in all the Elect by the Spirit of God, whereby all the powers and faculties of his soul and body are renewed according to the image of God, in wisdom, holiness and righteousness; In which sense we are to understand it in this place. §. Sect. 2. What we are to understand by Spirit in the following discourse. The spirit then whereof we entreat, is the new man, or the regenerate part of a Christian which is nothing else but a created quality of wisdom, holiness and righteousness, whereby we are in the whole man renewed unto God's image; which continually fighteth against, and in the end overcometh the flesh with all the lusts thereof. And Ephes. 4. 24. Col. 3. 10. this is the other champion in the spiritual combat, which also is described unto us in the Scriptures by divers names, that we might the better conceive of the nature thereof; For first it is called the Spirit, both to note the cause and author of it, which is the Spirit of God; and to teach us, joh. 3. 6. Rom. 7. 6. that it is of a simple, pure and immortal nature, and most opposite to that which is carnal, earthly and sensual. It is called the new man, in opposition to the old Adam, and that corruption of nature which was derived immediately from Ephes. 4. 22. Col. 3. 10. him, and to point out the difference between the flesh and the spirit in respect of their causes; for the cause of the flesh, was the old man, our first parent Adam, from whom it was propagated; the cause of the other, was the new man or second Adam, Christ jesus, who by his Spirit hath regenerated 2 Cor. 2. 15. and begotten us unto God: making us to become new creatures, renewed according to the image of God. It is called the spiritual man both to point out the cause from which it hath it being, even the Spirit of God, which regenerateth Gal. 6. 1. and sanctifieth us, and also in respect that itself is the cause of many spiritual actions, and is wholly taken up and exercised about spiritual and divine objects; above all things seeking to be enriched with Gods saving graces, and to have sure title and just claim to the Kingdom of heaven, which is the inheritance of the blessed Angels and holy spirits. And finally to put a difference between him who is led by the spirit, and him who is merely natural and worldly, the one resembling and imitating the old Adam, who was from the earth, earthly; the other the second Adam, who was from heaven, heavenly; the one led by the sense, and seeking only things sensual and carnal; the other soaring aloft, and minding those things which are divine and spiritual. It is called the ( a joh. 3. ●. 1 Pet. 1. 23. ) regenerate man, to note, that we have it not by natural propagation, but by spiritual regeneration and new birth; whereby being begotten by the word and spirit we are borne unto God. It is called the inner man, and the ( c 1 Pet. 3. 4. ) hidden man of the heart; because it swayeth & ruleth principally in the soul, mind and b Rom. 7. 22. Eph. 3. 16. heart, enlightening the understanding & sanctifying the will and affections, and so making them conformable to the word and will of God; and cannot be discerned outwardly by the sense, but only when it showeth itself in the effects and fruits thereof. It is called a ( d 2 Cor. 5. 17. Gal. 6. 15. ) new creature, because it is no relic or remainder of that image of God, according to which we were at the first created, but a new work of God's holy spirit, by his sole omnipotent power made of nothing, and not of any pre-existent matter which it found in us. Finally, it is called the law of the spirit, and the law of the e Rom. 8. 2. & 7. 23. mind; because it is engraven and written in our hearts, ruling and governing us, directing and inclining us both in our souls and bodies unto all holy obedience, f Rom. 8. 1. 14. and inciting us to the performance of all Christian duties, wherein this law of the Spirit differeth from the laws of men, for although it be the intention of lawgivers to make men good; yet their laws do this only thus far forth, as they give notice unto them what they ought to do and leave undone; but the holy spirit dwelling in us, doth not only, by enlightening our understanding, teach us what is our duty, but also inclineth our hearts and affections unto obedience, causing us to put in practise the things we know. And it is called the Law of the spirit of life. For as the natural spirit or soul is the cause of our natural life; so Gods holy spirit is the cause of the life of Grace; according to the saying of our Saviour. It is the spirit which quickeneth, and the words which I speak unto john 6. 63. you are spirit and life. The which spirit of life is originally in our Saviour Christ, and from him derived unto us who are united unto him, and to no other. For as the natural spirit extendeth unto no member which hath not connexion with the head; so this holy spirit of life is derived unto none who is not joined in communion with Christ our head, according to that 1. joh. 4. 13. Hereby we know that 1. joh. 4. 13. we dwell in him, and he in us, because he hath given us of his spirit. §. Sect. 3. That this combat is not maintained between bare qualities only, but as they are backed by the holy spirit, and Satan the wicked spirit. And thus have I showed what the flesh and the spirit are, which are the combatants in this spiritual Warfare, the one being that natural corruption, and carnal concupiscence, in which we are conceived and borne, the other a created quality of holiness, whereby we are renewed unto God's image, which through the sin of Adam was defaced in him and his posterity; and is continually preserved, supported and strengthened by the Spirit of God dwelling in us from which also it had first ●t being. Neither are we so to understand it, as though this combat were only maintained by bare and naked qualities, of renewed purity, and old corruption, but that they are also backed and upheld by those spirits which are the causes and the authors of them; namely the holy Spirit of God, and the impure and wicked spirit Satan, the author of all sin and wickedness. For whilst men remain in the state of infidelity, the strong man Satan keepeth possession and dwelleth in them, though not after a gross and sensible manner, as in demoniacs, yet invisibly and spiritually, ruling and reigning in them, and (as the Apostle speaketh) holding them captive to do his will. In which his regiment and government, he employeth the 2. Tim. 2. 26. flesh and our carnal concupiscence as his deputy and chief instrument, to lead sinful men into all wickedness, the which he continually animateth, inrageth and strengtheneth unto all evil. But when a stronger than he cometh, even the good spirit of God, he casteth him out, and taking possession dwelleth, reigneth and ruleth in our souls and body, creating in us that quality of holiness and righteousness called the spirit, which he substituteth as his vicegerent and chief deputy in the regenerate man. And though he doth not quite expel the flesh, Satan's lieutenant out of us, yet at the first entrance he giveth him a mortal wound, of which he never recovereth, and deposeth him from his vice-gerencie, so that howsoever it still dwelleth, yet it reigneth not in our mortal bodies, as in former times. Only Rom. 6. 12. God's spirit suffereth this enemy to inhabit still with us, that by the opposition which it maketh, it might exercise the spiritual part in the Christian Warfare, that hereby it might be made more vigilant and diligent, more strong and active, and in the end obtaining victory might be crowned with the greater glory. In which combat and conflict he leaveth not the spiritual man to himself, but continually sendeth unto him fresh aids of renewed graces whereby he is enabled to overcome. Even as on the other side Satan, the prince of darkness, though he be thrust out of his possession and regency, yet he leaveth and forsaketh not his wounded and weakened deputy the flesh, but laboureth continually to recure his wound, ministereth unto him new strength, by his hellish temptations and suggestions, and by breathing and infusing into him the poison of enmity and malice against God and all goodness, stirreth him up to rebellion against his holy spirit, and to make war against that garrison of his graces which he hath placed in us. §. Sect. 4. The former point proved by divers reasons. So that not only the quality of holiness, but the holy spirit, not only the gifts and graces of the spirit, but the holy Ghost himself dwelleth and reigneth in the man regenerate, keeping still possession, after that Satan is driven out, and strengthening the regenerate part against all the assaults of the flesh, and the lusts thereof. The which may appear 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 understood of his gifts and graces only, which are improperly said to dwell in Temples, seeing this belongeth rather to persons then unto things and qualities, but of the holy spirit himself. Secondly, the spirit of God, and not his gifts and graces only, are the bond of the spiritual union which we have with Christ; for dwelling in Christ our head, and in us likewise who are his members, it maketh us to become one mystical body with him, even as the head and divers members make one natural body, being animated & quickened by the same soul. Thirdly, the actions which in the Scriptures are attributed to the spirit dwelling in us, cannot fitly be applied to bare qualities, but properly belong to the spirit itself. For this spirit dwelling in us, is said to rule and govern us, to guide, direct, teach and instruct us, to sanctify and purify us, to convince us of sin, and to replenish us with all saving graces. Now the quality of holiness, and the author by whom it is created; the graces themselves, and he that infuseth them and worketh them in us are divers. Fourthly, as Satan keepeth his residence in wicked men, working them unto all manner of sin, and holding them so captive, that they do 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 air, the spirit that now worketh in the children of disobedience, etc.) So the spirit of God coming and thrusting him out of possession, dwelleth in us, leading us into all truth, replenishing us with all grace, and inclining us to all holy obedience, and to the performance of all good and Christian duties. Lastly, the spirit dwelling in us, and the new man, are plainly distinguished in the Scriptures. For so the Apostle saith; ye 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 have not the spirit of Christ (that is the same holy spirit which dwelleth in our head and Saviour Christ) he is none of his. And else where he prayeth, that God would grant unto 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 only the quality of holiness wrought in us by the spirit, and the saving graces thereof, but also the spirit itself, dwelleth in us, assisting and strengthening us in this christian warfare against the devil and the flesh with the lusts thereof. §. Sect. 5. That the spirit-doth not dwell in us essentially more than in other creatures. Notwithstanding, I do not, nor dare affirm, that the spirit of God dwelleth in us essentially more than in any other creature, communicating his essence with us, as an essential part of us. For his nature and essence being most simple and indivisible, in comprehensible, and omnipresent, filling all places without repletion, and containing all, itself being infinite and contained of nothing, cannot be said thus to dwell in man; for this were to deify and make a God of him; much less do I say that the spirit assumeth our nature, (as the second person assumed the nature of Christ) to subsist in him by personal union and to become one with him and he with us, for thus also we should fall into the same error of deifying man, and beside then the third person in Trinity should be incarnate as well as the second. Yea contrariwise we are to know, that the spirit is said to be given us in the same sense, as he is said to be sent forth unto us: Because ye are sons, God hath sent forth the spirit Gal. 4. 6. of his son into your hearts, crying, Abba father. Now by this phrase of sending forth; the holy Ghost teacheth us, that the spirit is in one manner in Christ; & in another manner in us; for he is in him most properly, substantially, & essentially, as being his spirit, coessential with him & coeternal: 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 fullness of the Godhead bodily: but in us not primarily, and originally, but as he is sent forth of Christ unto us, by whom Col. 2. 9 we have special right unto him since his resurrection, by john. 16. 7 virtue of his promise, john 16. 7. If I go not away, the comforter will not come unto you, but if I depart I will send him unto 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 give you another comforter, that he john. 14. 16. may abide with you for ever. So that the spirit is in Christ originally and above measure, even the fullness of the spirit, Eph. 4. 7. joh. 1. 14. Psal. 133. 2. but in us in that measure which we have received from him, according to that of the Apostle, Eph. 4. 7. Unto every one of us is given grace, according to the measure of the gift of Christ: and that of the Evangelist: joh. 1. 14. The word was made flesh and dwelled among us, full of groce and truth. 16. and of his fullness have all we received, and grace for grace; Finally this oil of the spirit (like that of Aaron's) was first powered upon our head jesus Christ, and from him descended to us, as upon the skirts of his clothing, or rather members of his body. §. Sect. 5. That the spirit-doth not dwell in us esscentially more than in other creatures. Furthermore although the spirit of God doth not essentially dwell in us more than in all other creatures; yet the elect and faithful have right unto him above all others, even in respect of his essence, and efficacy, because he is ours by God's free and gracious covenant, 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 son, and by his holy spirit. So in many places the Lord promiseth to give unto us his holy spirit, which is not only to be understood of the gifts and graces of the spirit, but also of the virtue and efficacy of the spirit dwelling in us, and effectually working these graces in our hearts; for so the Apostle saith, that the Love of God is shed abroad Rom. 5. 5. in our hearts, by the holy Ghost which is given unto us; where he showeth, that by God's gift we have right not only to the graces of the spirit, but even after a special manner to the spirit himself. Besides where Christ is said to dwell in us, and to be united unto us by his spirit, we are to understand, that the bond of this union, is not only bare qualities, and gifts and graces of the spirit, but even the spirit itself, which dwelling in Christ our head essentially, is after an unspeakable and mystical manner, yet really and truly communicated unto us 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 said to be given unto them, or to be their spirit, because they have no right unto him by covenant as we have, nor any interest by jesus Christ, neither yet any efficacy, operation nor influence of saving grace from him, in all which he is proper only to the Elect. Moreover by virtue of this donation and right, the holy spirit becoming ours, doth work in us after a special and powerful manner, he is intimate, familiar and in near acquaintance with us, like inmates or coinhabitants, comforting, directing, ruling, strengthening, and cherishing us. In which respect we are said to be his ( a Cor. 3. 16. & 6. 19 2. Cor. 6. 16. ) house's 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 mere strangers unto him, because they receive him not, but make their body's habitations for unclean spirits. For so our Saviour saith, that the world cannot receive this spirit of truth because it seethe him not, neither knoweth him, but ye (saith he to his Disciples, and in them to all the faithful) know him, for he dwelleth with you, and joh. 4. 14. shall be in you. Furthermore this holy spirit is given to the Elect and faithful in a special manner, not only in the fruits and streams of his graces, but also to be unto them as the root and fountain from which they spring and flow, and the author, worker, preserver and continuer of all grace and goodness in them; according to that of our Saviour. Whosoever drinketh of the water that I shall give him Ioh, 7. 37. 38. shall never thirst, but the water that I shall give him, shallbe in him a well of water, springing unto everlasting life. And again; If any man thirst let him come unto me and drink; He that believeth on me (as the Scripture hath said) out of his belly shall flow rivers of living water. But this, (saith the Evangelist) be spoke of his spirit, which they that believe on him should receive: for the holy Ghost was not yet given, because that jesus was not yet glorified. Now the streams of God's graces, and the everlasting springing fountain from which they flow are divers, and to be distinguished, the one being the cause and the other the effect, the one the tree the other the fruit. Finally, to conclude this point, although the spirit dwelleth in us, in respect of essence as in other creatures; yet he doth after an especial manner exercise his nature and show his presence by his virtue and efficacy more in the faithful then in the whole earth, in that he chooseth them for his own peculiar people, taketh full possession of them as of his own right, reigneth and ruleth in their hearts and consciences, as in the chief seat of his Kingdom, uniteth them unto Christ their head, purgeth and purifieth them from their sin and corruption, replenisheth them with all sanctifying and saving grace, defendeth, preserveth, and strengtheneth them from all enemies, and from the inundation of all dangers by his almighty power and especial providence watching over them. And finally enlighteneth them in all truth, and guideth and directeth them in the way of holiness and righteousness which leadeth to God's kingdom. And even thus doth Satan dwell in the children of unbelief; not by communicating his essence unto them, for than they should be no more men but incarnate devils, but by taking full possession of them as his own vassals, by infusing malice into their hearts, and all manner of corruption and sin into all the powers of their souls and bodies, by setting up his throne in them, and ruling them with his power according to his own pleasure, 2. Tim. 2. 26. and making them to become his slaves to do his will; finally by leading and guiding them into all manner of wickedness through his temptations and suggestions, until at last he bringeth them together with himself unto condemnation and utter destruction in the fire of hell. CHAP. FOUR The erroneous conceit of the Papists, who by the flesh understand the body, and the sensual faculties only. §. Sect. 1. That the Papists propound unto us a friend to fight against in stead of our enemy. Having showed what our enemies in this spiritual warfare are, we should now proceed to warfare are, we should now proceed to discover their nature and properties, were it not that these enemies were by the devil and the world disguised: yea quite hid from our sight in secret ambushments; and our friends through their malice mustered against us, as though they were our enemies, that so whileft we bend all our forces against them who oppose us in this seeming hostility, these may suddenly set upon us, and assault us at unawares, giving us deadly wounds when we fear no danger. For the plotting and contriving of which stratagem they use the vassals of Antichrist, the clergy of Rome as their chieftains and especial instruments, who hiding our true enemy, the corruption of nature, which hath overspread all the powers and parts of our souls and bodies, under the close covert of their cunning sophistry, do in stead thereof, offer to our view seeming foes of their own fancying. For by the flesh they would have us to understand (not the relics of corruption which keep their chief residence in the soul, mind, and will) but the body itself and the flesh thereof; and at most the inferior, bruit and sensitive faculties of the soul; and by the spirit they understand the intellectual faculties, the mind, reason and understanding, and so affirm this to be the fight between the flesh and the spirit, when as the body and sensitive parts do rebel and stand in opposition against the understanding & reason, and contrariwise when these strive to maintain their regency by keeping them under and subduing them to their laws and orders. And although, being sometime convinced with the evidence of truth, they give together with us the same verduite, affirming that not the body itself is meant by the flesh, but the corruption of it, that it is only the instrument of the soul in wicked actions, and the soul itself the chief cause of sin, and that the mind, understanding and reason are poisoned and tainted with natural corruption; yet by and by they are ready again to make void their evidence and to reverse this sentence, and relapsing into their old absurdity, they either understand grossly by the flesh the body alone, or when they please to deal more liberally with us, they also grant that the Inferior parts of the soul, the animal and sensitive faculties are thereby included and comprehended, and so imagining that therefore our regeneration is in the Scriptures said to be imperfect, because, howsoever the mind and understanding are truly and perfectly regenerate, yet the body remaineth in the state of corruption, they here hence conclude, that in the soul remaineth no part of this original corruption, but only in the body. All which doth evidently appear, not only by their gross practice▪ for if they did not imagine that the body were the chief cause of all sin, why do they so miserably and superstitiously afflict it, placing their mortification only in a bodily exercise, and corporal punishments? and if they did not think that the soul and intellectual faculties were pure and free from this corruption, why do they so much magnify and extol it, ascribing all our falls and failings either to the body alone, or to the reaand mind only through the corruption and default thereof) §. Sect. 2. That the chief Doctors of the Papists by flesh understand the body But this also may appear by their doctrine: For not to produce many testimonies out of a multitude of Authors, but only to name two or three of the chief and most refined, Thomas Aquinas himself howsoever sometime he agreeth with us, holding that the flesh is the ( a Aquin. in Rom. 7. lect. 4. ) corruption of nature and original sin, as appeareth in his readings upon the Romans, yet in other places he confoundeth the flesh ( b Aquin. in Eph 5. lect. 9 ) and the body, and maketh the body sin and death, and the natural body to be all one, although in these places, by body and flesh he understandeth the vices and corruptions of them, as he expoundeth himself in other ( c in Rom. 7. lect, 4. et cap. 8. lect. 2. ) places. So likewise he holdeth that by the spirit part regenerate, or inerman, we are to understand the ( d ibidem. ) mind and reason, which as he saith is called the inner man, because that is said to be man, which is principal and chief in him. And thus he opposeth the flesh and the heart, or the mind and reason; where speaking of the Apostles ( e in Rom. 7. lect. 3. ) words; I know that in me, that is in my flesh there dwelleth no good thing, he saith that this is not to be understood of his reason: for in me, that is, in my heart good dwelleth, according to that, Ephesians the 3. where the Apostle saith, Eph. 3. 17. De perfect. Amoris Dei. Cap. 5. that Christ himself dwelleth in our hearts by faith. So also Lewis Granada, a chief Doctor of their superstitious devotion and mortification, joining with the famous heathen Philosopher Mercurius Trismegistus, inu●igheth against the body, as though it alone were this corrupt flesh, which is the author and fountain of all our sin and evil. Unless (saith he) O son thou hate thy body, thou canst not love thyself, for it is impossible seriously to intend both, unto things mortal and divine. But first of all of necessity thou must put of this garment which thou carriest about thee, being the covering of ignorance, the foundation of wickedness, the bond of corruption, the dark vail, the living death, the carcase of the senses, the moving sepulchre, the household thief, which hateth whilst it flattereth, and envieth whilst it hateth, etc. which speech of the heathen man he judgeth so full of light and truth, that for it alone he well deserved the name of Mercurius Trismegistus the thrice great or excellent. And in the same Chapter having demanded, how it can possibly be, that any man can hate himself, that is his own body, unto which naturally he is so obliged in the bond of friendship, that the Apostle saith, No man yet ever hated his own flesh, but nourisheth and cherisheth it? answereth that this is an argument properly of Eph. 5. flesh and blood, and that God's spirit and grace, ask rather and with better reason, how it can possible be that they should not hate it; For whereas the most pernicious enemies unto man are, hell, the devil, the world, the flesh and sin, this last is the greatest, but the next unto it is our flesh, which is the mother and seed of all sin. Thus also Bellarmine, although in many places he speaketh as much for us De paeniten. lib 4. ca 6. Tom. 3. in this question as we would have him, yet he commendeth whipping and tormenting of the body, as a work satisfactory tending to the mortifying of the flesh, alleging for it these absurd and ridiculous reasons; first the Apostles example, who saith, that he did chastise his body (for so the vulgar latin readeth it) that so he might bring it into subjection. Whereby body he grossly understandeth the very body of the Apostle (whereas it here rather signifieth the body of sin and corruption, which else where he calleth the body of death) and by chastizing, whipping, whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to suppress or keep under. And although he granteth that the Apostle here useth a borrowed speech from those who according to ancient custom fought for a mastery; and saith, that he did evil entreat and keep under his body, like those champions who either with their sistes, or with bags of sand did beat and bruise their adversary till they were black and blue, yet he saith (and only saith it without any show of reason) that it is very probable that Paul used to whip his own body, both because the Greek word signifieth so much (which is utterly false) and because this kind of punishment was usual among the ancients; which also we must take upon his word, seeing he neither allegeth, nor in truth is able to allege any authority for it. His other arguments to commend whipping and afflicting of the body, are the Publicans smiting of his breast, whereby he showed the compunction of his heart in his humiliation and penitent confession of his sins; some testimonies of Hierome which speak of fasting, sackcloth and beating of the breast; Gods approving and commanding the paying of voluntary vows, the which he childishly restraineth Numb. 30. to fastings and other afflictions of the body, and among the rest to whipping, though there be no colour for it in the place which he allegeth. And finally he produceth the example of john the Baptist whose garment was camels hair, his meat locusts, his bed (as he saith, but proveth not) the ground, his house the desert. All which reasons and examples being far unfitting the wit of such a subtle sophister, and in truth nothing to the purpose, I will pass over, supposing that the bare repeating of them is a sufficient confutation, and that like abortive births they will presently die, as soon as they come to light. § Sect. 3. That the papists in their purest doctrine understand by the flesh our bodies & the inferior & sensitive faculties only. And thus do they (as it were in their dream or dotage) by the flesh understand the body alone, but when they are most awake, and in the best strength of their memory and understanding, they do by the flesh understand the inferior parts of the soul, the sensitive faculties, the appetite, and imagination, as they are corrupted, which also according to the doctrine of the last council of Trent, they hold not to be sin but only the punishment of it, though the Apostle maketh the flesh, not only to be the cause of all other sin, but also with a certain emphasis calleth it sin it Rom. 7. 17. self. So on the other side by the spirit they understand the superior part of the soul, the reason, understanding and will, which they magnify and extol, as though it were free in itself from all corruption, the cause of all good, & a professed enemy to the flesh, fight against it continually with all the lusts thereof. And thus Thomas Aquinas saith, that the flesh is said to fight against the spirit, in as much as the sensitive appetite Aquin in Rom. 7. lect. 3. tendeth to the contrary of that which reason desireth, according to that of the Apostle. Gal. 5. the flesh lusteth against the spirit. So Lewis de Granada, saith, that there are in our soul two principal parts, which of Divines are called the superior and inferior parts. And that in the superior L. Gren●t de perfect. amo●is Dei cap. 7. (which is called the spirit and the mind) is the will and understanding which ruleth the will, and is as it were it eye and guide. In the inferior is the sensitive appetite with the imagination which also is the eye of the appetite of which it is moved; and these parts he maketh to be (as it were two common wealths in man, the one of beasts, the other of Dulcis precator. lib. 1. par. 2. Cap. 19 Angels. That he calleth else where the flesh, concupiscence, sensuality, or the sensitive appetite, whence all the perturbations of the mind do arise, as it is corrupt and made inordinate through sin. And in the same place he compareth the superior part to a wife of so great beauty, nobility and wisdom, as is possibly incident to that sex, making the man happy who is married unto her; and the inferior part he compareth to a servant, a witch and sorceress, upon whose love this man is so besotted that putting away his wife, he maketh himself a prey to his slave, etc. §. Sect. 4. That the practice of popish mortification plainly showeth that by the flesh they understand the body only, their mortification being nothing else but a bodily exercise. And this is their purest conceit concerning the flesh and the spirit, which being wholly corrupt, how great is the corruption. For in their practice they manifestly show that by the flesh they understand the body, seeing for the mortification thereof they appoint only bodily exercises, which tend to the vexing, tormenting and weakening thereof; as penance, pilgrimages, watchings, whip, rough clothing, hard lodging and such like: supposing that they fight against the flesh, when they make war against their own bodies by afflicting and punishing it. Wherein that I may not seem to slander them, I will insert an history of Memor. lib. 2 in tract. de satisfact. Cap. 1. monkish mortification, as it is recorded by their famous S. Clematus in his Book called the Ladder of Paradise, and in the fifth staff of his ladder. Which story for the worthiness of it, is related by Lewis of Granada in his Book entitled the memorial of a Christian life, as a perfect pattern of mortification, and is most unfaithfully translated into english by one Hopkins a Priest, for the practice and exercise of the english Catholics. And not to alter his method though most confused, because it is well enough sorted and suited to the matter, nor to tyre the reader with viewing over every particular in that heap of trash, briefly he telleth us, that himself coming into a much admired monastery, he saw among the Monks in their practice of penitence, such wonderful things, as the eye of the negligent hath not seen, the ear of the slothful hath not heard, neither hath entered into the heart of the dull and sluggish. To wit, such things and words as might overcome with violence even God himself, and such fashions and endeavours, as would speedily incline him to show mercy. For (saith he) I saw some of the penitents stand abroad in the open air, watching there whole nights, until the morning, never moving their feet out of the same place; and when they were grievously vexed with drowsiness coming upon them, they offered force to nature, and would not take any rest, but reviled themselves, and with disgraces and contumelies offered against their own persons, they roused up their spirits. Others I saw standing in prayer and having their hands bound behind their backs like malefactors, they inclined their pale faces towards the ground, crying out that they were unworthy to look unto heaven. Neither did they presume in their orisons to say any thing to Almighty God, by reason of the fearful doubting of their thoughts and consciences, but only offered their silent souls and their mute minds unto God being full of darkness and desperation. I saw others sitting on the pavement covered with sackcloth and ashes, which hide their faces between their knees, beating their foreheads against the earth. Others I saw who in respect of their habit, cogitations and actions seemed out of their wits, whose minds were so stupefied with excessive sorrowing, that they stood like copper images, compassed about with darkness, and made insensible (as it were) for all vital actions. Others humbly desired of God to be here vexed and tormented, that there they might have mercy; and many afflicted and cast down through a burdened conscience, said that it should well satisfy them to be freed from hell torments, though they should never attain unto the joys of God's kingdom; and that it was sufficient if they were freed from God's great and terrible commination, and those unknown, hidden and hellish pains, neither durst they desire to be delivered from punishments altogether. In others I saw David's words effected indeed, men possessed with sorrows, made crooked to the end of their lives, going mournfully all their days, and casting out noy some smells out of the putrefied parts of their bodies; who lived without all care of their flesh, forgot to eat their bread, mingling their drink with groans, and their bread with ashes. There you might see their burned tongues like wearied dogs hanging out of their mouths. Some among them tormented themselves in the scorching heat of the Sun; others contrariwise afflicted themselves with extreme cold. Some tasting a little water that they might not be parched with thirst, so contented themselves without drinking more, others eating a small bit of bread, would cast away the rest, affirming that they were unworthy to feed on the meat which belonged to reasonable men, because they had carried themselves unreasonably like unto beasts. Some amongst them excited others, saying, let us run brethren and not obey this filthy and wicked flesh, but let us kill it, as it hath first killed us. And thus (saith he) these blessed penitents behaved themselves. Their knees, with their continual praying, were grown hard; their eyes failing and overwearied, were sunk deep into their heads, the hair of their brows and eyelids being fallen away and lost, their cheeks seemed burnt with the heat of their scalding tears, their faces so withered, pale and deformed that they differed not from dead men. Their breasts were made sore with their blows, and being black and blue with bruises, they did spit blood, what use had they of any bed? what cared they for clean and whole clothing? All there were torn, filthy and full of louse. And in a word what is their affliction who are possessed with a Devil, in comparison of these? what the bitter vexation of those who mourn for their departed friends? what their sorrow who live in banishment? what the punishments of cruel parricides? surely the pains and torments which all these unwillingly suffer, are nothing being compared with their voluntary penance. And not content with punishments inflicted by themselves, they would entreat their great judge and governor of their Monastery, who was a very Angel amongst men, that he would put irons and chains about their necks and hands, and fasten their feet in the stocks, not suffering them to come out till they were to be buried. Ye● indeed they would not so much as have any burial. (Neither will I hide their wonderful charity towards God and the penitence of these blessed men.) For being to die and to become citizens of that heavenly City, they would with earnest prayers adjure their Abbot, that he● would not vouchsafe them humane burial, but like brute creatures cast them either into the rivers or into the open fields to be devoured of beasts; which sometimes he also did being overcome with their importunate requests. But what was the quality of their place and habitation? Surely it was very dark, unhandsome, stinking, foul and filthy, so as it might fitly be called a prison for condemned persons, and the very sight thereof might well be a mistress of perfect penitence and mourning. Yea they were not contented with those torments which could be inflicted by men; but (as he further saith) they desired of God with many groans and great lamentation, that they might be taken away by the Devil, or fall into some grievous diseases, or lose their eyes, and so become a miserable spectacle unto all men, that so by these present pains they might escape future punishments. Now if we would know the fruit of all their labours, and what inward peace and security they had by these outward torments and vexation; this also in that worthy Story is made known unto us, namely, that as they passed their doleful days in these selfe-devised tortures and torments of body, so at the day of death they were no less vexed with terrors of conscience, affrighting fears, and dreadful doubtings; as in truth what other can be expected from them who by their superstitious devices have rob God of the glory of his free grace in our salvation, derogated from the all-sufficiency of Christ jesus our alone Saviour his merits and obedience, and in a great part arrogated the praise of the remission of their sins, and attaining unto everlasting life, to their own penance and satisfactions? §. Sect. 5. That the Popish Doctors are justly to be taxed for teaching the former doctrine: and the superstitious people for putting it in practice. Now by this which hath been said it appeareth what the Church of Rome and her adherents conceive and hold concerning the flesh, in respect both of their doctrine and their practice. Wherein they are justly to be taxed, first of untruth and falsehood, in that they do herein teach gross errors which are directly contrary to the whole course of Scriptures, as it shall (God willing) afterwards plainly appear. Secondly, of damnable pride, and that first in this respect that they afflict and torture their bodies by their voluntary penance for mere ostentation to be seen and praised of men, (for else to what end serve their going barefoot on their pilgrimages; and their whipping of themselves in the open streets) of all which their torments, if any pitying them more than they do themselves, would have them cased and freed; the best way were to follow the advice of Plato, who seeing men take compassion on the proud Cynic Deogenes, because he voluntarily stood in a great storm of rain, told them, that the only way to rid him out of that misery, was to withdraw themselves, and to let none remain to look upon him: for there would surely but few be carried about in this pageant of penance, if there were no spectators who might encourage them with their applause. Secondly, their pride appeareth in the acting and suffering of this voluntary penance in respect of the end, which is not so much to mortify the flesh, as to make satisfaction to God's justice for their sins, or to merit his favour and the joys of heaven; wherein as they derogate much from God's mercy, and the all sufficient merits & satisfaction of jesus Christ, so also they manifest their hellish pride, which will not suffer them wholly to deny themselves, and ascribe the glory of their justification and salvation only to Gods free grace and Christ's sufferings and obedience: but needs will they share with them in the praise, in part at least pay their own debt, and give something towards the purchase of our heavenly inheritance; In which respect it may truly be said, that the leaner they make their bodies with penance and punishment, the more their hearts are fattened with pride and vainglory; and the more they subdue and keep under their fleshly carcase, the more their minds are lifted up with opinion of their merit and deserving. Thirdly we may in this regard justly tax them to be those impostors and deceivers of whom the Apostle speaketh, who seek to deceive men of their heavenly reward; seeing they hold not the head Christ, but in part rest upon Col 2. 18. 19 20. 22. 23. their own superstitious devices, being (as the Apostle there speaketh,) vainly passed up in their fleshly minds, and placing the chief of their Religion, in a voluntary humility, and worshipping of Angels, in subjecting themselves to humane ordinances after the commandments & doctrines of men; which things have at the most but a show of wisdom, in will-worship and humility, and not sparing or punishing of the body. Lastly, herein we may well charge them with gross hypocrisy, and false treachery, seeing they betray the poor Christian who asketh their counsel and advise in this spiritual warfare, whilst they pretend his strengthening and defence. For as they profess Christ in show, but oppose him in truth, being those limbs of Antichrist who make war against him and his members; so they outwardly proclaim war against the world and the flesh, when as in truth none are greater friends unto them; for that the flesh our true enemy may escape untouched and unhurt in the christian conflict, they disguise and hide it, lest it should be known, and craftily substitute into the place thereof our bodies which are our friends to receive deadly wounds and blows by the sword of mortification; and whilst they afflict and persecute them, as though they were the only troublers of this our Israel they (as jesabel Baalls Priests) cherish and nourish the corruption of nature, the flesh and the whole army of carnal lusts (as it were) at their proper charges giving them meat and drink at their own table. §. Sect. 6. That our opposition against the Papists in this doctrine is very necessary. And thus have I spent more pains and paper upon this base subject than it deserveth, and both by their doctrine and practice showed what the Church of Rome and her favourites think of the flesh and of the means whereby it may be mortified and subdued, partly that all might take heed of the bewitching cups of the whore of Babylon's fornications, seeing those who have drunk thereof, have been so intoxicated and made drunk with these enchanted potions, that like mad men and enraged bedlams they have not only wrestled with God himself, to spoil him of his glory, murdered his holy Martyrs and caused the streets to run with rivers of their blood, but also franticly have offered violence to their own persons, grievously tormented their own bodies, and sought to satisfy their insatiable cruelty, by drinking deep draughts in their own blood. Partly also to preserve all, who love the truth from these superstitious cruelties in the practice of their mortification, seeing corrupted nature, and blind superstition, with as strong a stream of violence, carrieth men headlong into these inhuman and unnatural practices against their own persons, as the pleasures of the flesh transporteth others who are licentious and profane to the embracing of them. The which we may plainly see in the practice of the Baalitish priests, who with knives launched their own bodies, and in the experience of all ages among the heathens and infidels, yea even of our own times, not only among the Savadges and Barbarians, but above all others among the Papists who are all ready rather to torment their bodies, then to cross their carnal wills, to torture the flesh, rather than to subdue their fleshly lusts; yea even to mortify with voluntary penance their natural parts and members, rather than to labour in the crucifying of the old man, and to forsake any of their darling sins. But especially my main drift herein is to discover our true enemy that we discern it from our friends, and to show what in truth the flesh is, that so we may labour to subdue and mortify it, seeing it is ready in craft and subtlety to hide or disguise itself, and to substitute another in it place, that so we may spend our strength in vain, and being spent and tired in fight against those who are friends unto us, may be the more easily overcome at the first encounter of our spiritual enemies. CHAP. V That the body and sensitive faculties only are not the flesh proved by the Scriptures, and divers reasons. §. Sect. 1. That the body and sensitive faculties only are not the flesh proved by testimonies of the Scripture. AND therefore having showed what is the erroneous conceit of the Papists concerning the flesh, in the next place we will confute it, and prove that by flesh we are to understand, not the body and inferior and sensitive faculties of the soul, nor yet only the corruption of them both; but also the corruption of the whole man, and principally of the reason and will which they magnify with so many praises. And this will appear by the clear evidence of the holy Scriptures, by strong and demonstrative reasons grounded upon them, by the testimony of the Fathers, yea even of the Adversaries themselves. And first in the whole course and current of the Scriptures we may observe that there is much more spoken of the sinful corruption of the soul, then of the body; and in the soul, not only of the inferior, sensitive and animal faculties, but also of the superior and intellectual, as of the corruption and depravation of the mind, understanding, reason, wisdom and will. The Apostle joineth them both together, 2. Cor. 7. 1. Having therefore (saith he) these promises (dearly 2 Cor. 7. 1. beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Where he necessarily implieth, that both in himself, & in those beloved Saints to whom he writeth, there was remaining corruption and filthiness of nature, which was to be purged away, not only in the body which here is signified by flesh, but also in the soul, which is here understood by the Spirit. So Ephe. 2. 3. Among whom (saith he) also we all had our Ephes. 2. 3. conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind. And Rom. 8. 8. he telleth Chrysost. in Rom. 8. Ser. 13. Rom. 8. 8. us, that they, who are in the flesh cannot please God. Where by flesh we cannot understand the body (for then the servants of God could not please him in this life) but the corruption of nature, with which our bodies and souls are defiled, till they be renewed and sanctified by God's spirit. And thus chrysostom expoundeth this place. What then (saith he) shall we destroy our own bodies, and so go out of the flesh that we may please God? Dost thou command us to be murderers, when as thou pretendest to draw us unto virtue? Ye see what absurdities do hence arise, if these things be simply and literally understood. But by flesh here he meaneth not the body or bodily essence, but a worldly and carnal life addicted to wantonness and voluptuous pleasures, which make the whole man to become flesh. For as they who are led by God's spirit, have also their bodies made spiritual, so they who are led by the flesh and are addicted to carnal delights, they make their souls to become fleshly and carnal, not by changing the essence and substance, but by spoiling it of true nobility. And this manner of speaking is used in the Old Testament, where the flesh signifieth that gross and earthy life, which is filthily entangled in all absurd pleasures. For God saith to Noah, my spirit shall not stay with these men because they are flesh. And yet Noah himself was clothed and encompassed with the garment of flesh; but this was not the fault that offended God, to be compassed with flesh, because this was the work of nature, but in that they had made choice of a carnal and sensual life. And therefore Paul saith, They who are in the flesh cannot please God; and also addeth; But you are not in the flesh but in the spirit, not understanding simply the substance of the flesh, (for so they were in it to whom he writeth) but such a flesh which is drawn and oppressed with lusts and passions. Even as the like speech of our Saviour is to be understood, but you are not of the world, not because they had not their habitation in the world, but because they were not defiled with worldly maliciousness. And afterwards more fully expounding those words; You are not in the flesh but in the spirit; What then (saith he) were they not in the flesh? and did they go about without bodies? What sense or reason were in such a speech? And therefore you see that he meaneth by flesh a Ambros de fide resurect. To. 3. fleshly life. And thus also Ambrose expoundeth this place, The Apostle (saith he) by denying those to be in the flesh whom it is manifest to have been in the flesh, did not condemn in them the substance of flesh, but their sins and sinful corruptions, that is the works of the flesh. §. Sect. 2. Other testimonies to prove the former point. And unto these testimonies of Scripture many more might be added. As Tit. 1. 15. Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. So the Apostle saith, that the wisdom or ( a Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) minding of the flesh is enmity against God, and that the ( b Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) mind as well as the body is fleshly. And thus he exhorteth the Ephesians to be renewed in the spirit of their minds, thereby implying that not only the body and sensitive faculties are naturally corrupted, but c Eph. 4. 23 also the mind▪ the chief part of man, and hereof the spirit, that is, the prime vigour and chief faculty of the mind. For what needeth any renovation if there were not in them the taynture of their old corruption? So Rom. 12. 2. And be Rom. 12. 2. not conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good, that acceptable, and perfect will of God. Whereby he implieth that naturally they were corrupted, even in the understanding part, and ignorant of the will of God, till they were renewed and enlightened by the Spirit of God, which renovation is not finished at once, but by little and little, even to the end of life; according to that 2. Cor. 4. 16. Though our outward man perish, yet the inward man is renewed day by day. Again, where the Apostle prayeth unto God that the minds of the faithful might be renewed, he plainly intimateth that they were by nature corrupt and sinful. And thus he prayeth that the faithful Thessalonians might be sanctified 1 Thes. 5. 23. wholly, and that their whole spirit, and soul and body might be preserved blameless unto the coming of our Lord jesus Christ. And that the Ephesians might have the spirit of wisdom and revelation in the knowledge of him, and that the eyes of their understanding being in lightened they might know what was the hope of their Calling, etc. Of which prayers they had great need, seeing as the Apostle testifieth of them, they together with the rest of the Gentiles had their understandings Eph. 4. 18. darkened, being alienated from the life of God, through the ignorance which was in them, because of the blindness of their heart. Ephes. 4. 18. Finally the Apostle plainly determineth this question, whereas he saith that the enemies with whom we wrestle in this Christian Warfare, are not flesh and blood, but spiritual wickednesses, even the wicked spirit, the world and our own corruption. §. Sect. 3. Reasons to prove that the body only is not the flesh. The first taken from the names that are given unto it. Unto these testimonies of Scripture we may add many reasons to prove, that by the flesh we are not only to understand the body and the sensitive faculties or the corruption of them both; but the sin and pollution which hath overspread the whole man, soul and body. First because the names in the scriptures which are given to the flesh do intimate thus much, for it is called the old Adam and the old man, which consist as well of a reasonable soul, as of a Omne peccatum Caro dicitur. Ambr, in Eph. ●. Ezech. 18. 4. natural body; It is called sin, according to that of Ambrose; All sin is called the flesh; and the soul sinneth as well as the body, as the Prophet implieth, where he saith; that the soul that sinneth shall die. It is called the evil concupiscence, and the act of lusting belongeth to the soul and not to the body. It is called the evil which encloseth us, namely all the whole man, body and soul, and finally it is called the law of sin and law of death, and laws are given by the chief commander and supreme sovereign, which as all confess, is not the body, but the soul, and herein the reason and understanding. Secondly, the actions Reason 2 which are attributed to the flesh do prove this; for it is said to covet, desire, or lust, Gal. 5. 17. which is an act of the soul, and not of the body; and therefore chrysostom Gal. 5. 17▪ Non hic carnem apellat corpus, alioquin quomodo concupiscit, quandoquidem concupiscentia non ca●n● est sed animae Chrysost. in Gal. 5. concludeth that the Apostle meaneth not the body but the soul, for otherwise (saith he) how can the flesh be said to lust; seeing lusting belongeth not to the body but the soul, for the body is to be reckoned among those things which are moved and not which move, as being not ●ragent▪ but a patiented. Thirdly, the sins which are attributed to the flesh show plainly that we are thereby to understand the corruption of the soul, as well as of the body. So the Apostle reckoning up Reason 3 divers fruits of the flesh, nameth not only Adultery uncleanness, Cal. 5. 9 20. murders, drunkenness and such like; But also Idolatry, Witchcraft, Heresy, which are the sins of soul and mind, and not properly and immediately of the body: And this Austin observed. Who knoweth not (saith he) that idol-service, enmity, contention, emulation; stomaching, August. de civit. Dei. lib. 14 cap. 2. dissension, heresy, envy are rather the vices of the mind then of the flesh; seeing it may be that for idolatry, or some error of heresy, a man may abstain from the pleasures of the flesh? Where further it is to be noted, that these works of the flesh, are not only in the wicked and unregenerate, but also in the godly and sanctified in respect of their flesh or part unregenerate, for of such the Apostle speaketh, seeing they only are exercised in the spiritual conflict, and they, and none but they, have the spirit in them lusting against the flesh. §. Sect. 4. Reason 4. Original corruption hath overspread the whole man body and soul. Fourthly the corruption of original sin (which in the man regenerate is all one with the flesh) hath overspread not the body alone, but also the whole man body & soul: for the image of God was thereby defaced which principally consisted in wisdom, original righteousness and holiness, and these were chiefly and immeadiately seated not in the body, but in the soul: and in this regard the whole man, the soul as well as the body, needed to be washed in the blood of Christ, and in the laver of regeneration, because all his powers and parts were defiled and corrupted. The which will better appear if we consider of some particulars. For in the mind and understanding are seated, as in their proper place, the sins of ignorance, not only in the unregenerate, according to that of the Apostle; the natural 1 Cor. 2. 14. man perceiveth not the things which are of the Spirit of God, for they are foolishness unto him, neither can be know them, because they are spiritually discerned; but also the relics thereof remain in the regenerate, for we know but in part, and we see but as through a glass darkly; in which regard Christ telleth 1 Cor. 13▪ 38. Peter that flesh and blood had not revealed unto him that our Saviour was the Son of God, meaning by flesh and blood, humane reason and understanding. And unto this we may add the sins of infidelity and doubting; errors and heresies. In the conscience also there is stupidity and terrors, whereby it is either asleep, and observeth not our actions to approve that which is good, and to accuse us for evil, or being awakened doth with horrible fury pursue and terrify us admitting of no pacification. In the cogitation and imagination vanity and much wickedness, according to that Gen. 6. 5. Where it is said, that God saw that Gen. 6. 5. 2 Cor. 3. 5. every imagination of the thoughts of man's heart, were only evil continually. Finally in the will remaineth much averseness to good, and proneness to evil, great rebellion and stubbornness against God whereby we resist his holy jer. 17. 10. wil in respect whereof the Prophet saith, that the heart of man is wicked above all things; and the Apostle telleth us that in our wills there is no inclination unto any thing which is good, unless, God first worketh it in us. By all which it appeareth, that by the flesh we are to understand the corruption Philip. 2. 12. Bernard. de Aduentu. domini. Serm. 5. of soul & body, according to that of Bernard; As (saith he) the old Adam was spread over the whole man, and professed him wholly; so now let Christ have all who hath created all and redeemed all, and will also glorify all. §. Sect. 5. Reason 5. Because the Body and spirit are not enemies but loving friends. Fiftly, the Flesh and the Spirit are as the Apostle telleth us, contrary one to the other, and like mortal enemies in hostile manner they fight together seeking one another's ruin and destruction; but such enmity is not between the soul Gal. 5. 17. and body, for than they would seek one another's overthrow, whereas contrariwise they mutually love and cherish the one the other, and are much grieved when they must part asunder; so the Apostle telleth us, that no man Eph. 5. 28. 29. ever yet hated his own flesh, but nourisheth it and cherisheth it, even as the Lord the Church, and in this regard he willeth the husband to love his wife, as his own body. And this argument chrysostom useth. Whereas (saith he) the Apostle telleth us that the flesh lusteth against the spirit, he speaketh of a Chrysost. in Gal. 5. twofold knowledge, whereof the one is contrary to the other, to wit not the soul and body, but virtue and maliciousness; for if they should be so opposed, they would destroy one another, as water, fire, and light darkness, etc. Now whereas the opposition and fight is not between the body and the soul, but the flesh and the Spirit, hereof it will clearly follow, that we are not by flesh to understand the substance of the body, but the quality of corruption in soul and body; for these enemies are of like nature, and therefore as by the spirit we understand not the substance or essence of the holy spirit, but a created quality of holiness and righteousness, in the whole man; so contrariwise we are by the flesh to understand not our bodily substance, but the sinful quality of corruption which hath defiled soul and body. § Sect. 6. The sixth reason taken from the words of the Apostle. Rom. 7. 18. Sixtly, the Apostle saith, that in him that is in his flesh dwelled no good thing; where the flesh cannot signify the body as it is distinguished from the soul; for so it is not true which the Apostle speaketh, seeing his body was not only the habitation of his soul, but also the Temple of the holy Ghost. Neither was it here the Apostles purpose to distinguish between his soul and his body, but between grace and natural corruption which had overspread the whole man, so far forth as he remained unregenerate; as contrariwise by spirit he understandeth the whole man, as he is regenerate and sanctified. And this is the reason why he correcteth himself saying in me, that is in my flesh, because he would not be injurious to God's spirit dwelling in his body, which maketh him thus to explicate his speech, of his flesh or part unregenerate, in which the holy spirit dwelleth not. So chrysostom telleth us that the Apostle calleth 1 Cor. 6. 19 Chrysost. in Cal. 5. Flesh not the natural body, but the depraved will, as when he saith, you are not in the Flesh but in the Spirit; And again, those who are in the flesh cannot please God. What then is the flesh to be destroyed? Why he who spoke these things, was not he compassed with flesh? etc. By flesh therefore he meaneth earthly, sluggish and reckless thoughts. So that this is not the accusation of the body, but the fault of the negligent soul. § Sect. 7. The seventh Reason because the body is not absolutely evil, as the flesh ●●. Eighthly, that which is called the flesh, is in other places, called the evil concupiscence, the evil which encloseth us, and the law of sin; but the body is not evil absolutely, for it is the good creature of God as well as the soul; but respectively, as together with the soul it is tainted & defiled with corruption. So Austin telleth us that our flesh that is Aug. de ecclesiast. dogmat. Cap. 76. our body is good, yea very good, as being the workmanship of our only good God; and it is not evil as Sethianus, Ophianus and Patricianus would have it; nor the cause of evil as Florianus hath taught, nor yet compacted of evil and good, as Manichaeus blasphemeth, but whereas it is good by creation, it is at the choice of the mind made unto us either good or evil, not by the change of the substance, but by the wages of execution. With whom chrysostom agreeth, saying, that the Apostle doth Chrysost. in Rom. 7. Serm. 13. nor call the flesh (that is the body) sin, but it is the work of God, which if we wisely use it, is exceeding fit for the pursuing of virtue. Neither is the body our enemy in this spiritual conflict, but our friend which assisteth us in the fight, and taketh our part against the flesh with the rest of our spiritual enemies; namely as it is employed by the soul, in praying, fasting, watching, hearing the word, holy conferences, giving of alms and such like religious and Christian duties. So Hierome testifieth that this life to mortal men is a place Hieron. ad Licinium. of Combat, here we fight that elsewhere we may be crowned, and no man can go securely among serpents and scorpions. We are compassed about with great troops of enemies; the whole world is full of them; the frail flesh which within a while will become dust, fighteth alone against many, etc. For as the body partaketh with the soul in the state of corruption, so also in the state of regeneration, the one being sanctified as well as the other. For whereas the Apostle speaking to the faithful telleth them, that they were washed and sanctified, he excludeth not their body but understandeth it of the whole person body and soul. And this he plainly testifieth, saying, that the unmarried woman careth for the things 1 Cor. 6. 11. 1 Cor. 7. 34. of the Lord, that she may be holy, both in body and in spirit: And therefore he exhorteth the Corinthians to the washing and purging of the whole person. Having (saith he) these gracious promises, (dearly beloved) let us cleanse ourselves from 2. Cor. 7. 1. all filthiness of the flesh and spirit, perfecting holiness in the fear of God. So whereas he affirmeth that our bodies are temples of the holy Ghost, he implieth, that they are regenerate and sanctified; for what communion can there be between light and darkness, God and Belial, the holy spirit, and a polluted cage of unclean spirits? And therefore as our souls are not in this life perfectly regenerate, but have remaining in them many relics of corruptions, so our bodies are not quite without regeneration, but are in part washed and purged by God's holy Spirit, that they may be fit habitations for himself to dwell in. To which purpose Hierome saith, that the Apostle doth not praise the spirit, and Hieron. in. Rom. 8. dispraise the flesh, because that is good and this is evil: Seeing himself saith, that the Virgin careth for the things of the Lord, that she may be holy in body and in spirit, and contrariwise doth accuse the spirit, saying men corrupted in their minds, etc. So chrysostom saith, that Christ hath destroyed the kingdom of sin, and hath made the flesh more able and spiritual for all good duties, not by changing the substance of it, but by raising and inciting it hereunto. For as fire being joined with iron, Chrys. in Ro. 8. doth make the iron like unto fire, though it remain the same in it own nature: so the flesh of the faithful who are endued with the holy Ghost, is cha●ged by virtue of the spirit, and being made spiritual and lofty is lifted upon high together with the soul. And as the body is thus in part sanctified, so also the affections and inferior faculties of the soul, as love, hope, desire, hatred, and the ●est, and are made serviceable to the soul for holy and religious duties: and whereas whilst we were in the state of unbelief, they fought on the devils side, and provoked us to the committing of all wickedness, now they forsake his camp and take part with the army of jesus Christ, inciting us both in our souls and bodies, to the ready performance of all holy duties. And as the Apostle numbereth idolatry, witchcraft and heresy which are more properly belonging to the superior faculties of the soul among the works of the flesh: so contrariwise he reckoneth love, joy, and peace, among the works of the spirit, which Gal. 5. 22 are affections belonging to the inferior part. § Sect. 8. The eight reason. Because the faithful are tempted to such sins as properly belong to the understanding and will. Lastly, even the faithful and regenerate are tempted, not only to sins wherewith the inferior faculties of the soul are delighted, as lust, wantonness, intemperance, and the like; jam. 1. 14. but also unto such sins as properly belong to the underderstanding and will, as errors, heresies, infidelity, doubting of God's mercy, truth, providence, security, impenitency and hardness of heart. Now of what are they thus tempted, but as the Apostle telleth us, of their own concupiscence? and therefore this concupiscence extendeth as well to the superior as the inferior faculties of the soul. Yea not only are they tempted but often are foiled by yielding to the tentation; of which I need no other proof, but that experience which every Christian may have in himself, if without partiality he will examine his own conscience: for who is so enlightened that doth not find in his mind much darkness? who so sanctified, that doth not acknowledge many errors whereby he hath been overtaken in his judgement; and much vanity in his cogitations? Who is so humbled and hath so denied himself, that doth not feel in his will much perverseness and rebellion against the will of God? Finally, who hath his remembrance so confirmed and strengthened in grace, that doth not see his forgetfulness of God and of holy duties? And who is so strong in his faith, that doth not find many assaults of doubting and infidelity? All which doth plainly prove that even in the regenerate the relics of carnal corruption do remain not only in the inferior and sensitive faculties of the soul, but also in the superior and intellectual. CHAP. VI Testimonies of Fathers to prove that the body alone is not our enemy the flesh. §. Sect. 1. Testimonies to prove that the body is not our sinful flesh. Unto these reasons we may add divers testimonies for the better clearing of this August. de civit Dei lib. 14. cap. 3. tit. 5. col. 7●5. point. And first Saint Augustine telleth us, that the corruption of the body, which ouerburtheneth the soul, is not the cause of the first sin but the punishment. Neither doth the corruptible flesh make the soul sinful, but the sinful soul maketh the flesh corruptible. From which corruption of the flesh, although there arise many provocations 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) lest hereby we acquit the devil of them who hath no flesh. Again, he that magnifieth the nature of the soul, as though it were the chief goodness, and accuseth the nature of the flesh as evil, without doubt he doth August. de civit. dei lib. 14. cap. 5. tit. 5. col. 758 carnally affect the soul, and after a fleshly manner shun the flesh, because he so judgeth out of humane vanity, and not out of divine truth. So in another place, the soul is not better than August. in psal. 145. the body in merit but in nature; for the soul is sinful and stained with many corruptions of concupiscence. But yet impure gold is better than the most purified lead. And else where he saith; The flesh therefore is not evil if it want evil, that is, sin wherewith August. de continent. cap. 8. Tit. 4. col. 998. man is corrupted, neither is he evil made, but doth evil, for in both parts soul and body he was made good of our good God, but he doth evil whereby he is made evil. Now as by all these testimonies he showeth what the flesh is not, namely not the nature or substance of the body; so in many other places he showeth what it is, namely the law of sin and corruption of nature, which hath overspread and defiled the soul and body. To name one or two for all. In his book of retractations, he saith that the Apostle by the names of flesh and blood, understandeth the corruption of them both. And again, 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 soul when as it affecteth those things which are carnally good, is named the flesh. With him agreeth chrysostom, for writing on the words of the Apostle, they have crucified the flesh with the lusts of it, he saith, that he here calleth their evil deeds the flesh, for if they should have crucified their bodies, how then could they have lived? And again, it is the manner of the Scriptures to call by the name of flesh those, who only mind carnal things, and never think on that which is heavenly. Thus also Gregory saith, that the Scriptures are accustomed to signify by the names of flesh and blood the sins of the flesh. And in another place; It is written (saith he) that flesh and blood cannot inherit the kingdom of heaven, and how then shall I believe that in truth the flesh shall arise at the last day? I answer 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 again, the word was made flesh. In the other sense is it to be taken; my spirit shall not strive in these men, because they are flesh, and the speech 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 overcome the passions of their carnal desires, etc. So Hierome on the Hieron. in Rom 8. eight of the Romans, saith, It is to be noted that the Apostle there accuseth the works of the flesh and not the substance. And thus also Basill understandeth it; for (saith he) he that is called the old man, signifieth together all sins and Basil. de baptis. lib. 1. Theod. in Gal. 5. 17. Ibidem. defilements particularly, as it were in his parts. So Theodoret; The Apostle calleth flesh the inclination of the mind unto those things which are evil; and the spirit grace which inhabiteth and guideth the mind unto those things which are good. And again; it is manifest, that idolatry, witchcraft and such like sins, are not proper to the flesh, (that is the body) but to the soul; and therefore he doth not accuse the flesh, but the wicked and slothful cogitation. §. Sect. 2. That Satan hath assaulted not only the body & affections, but the mind, and understanstanding. And thus have I showed by the Scriptures and fathers, that by the flesh we are not to understand the body and the sensitive part of the soul alone, but the sinful corruption of our nature: and that this hath overspread and infected not the flesh or affections alone, but even the mind and will. For Satan having a desire to conquer us, and to hold us for ever under his subjection, did not only by assault, take in the body and sensitive faculties (as it were) the out-sconces, but hath also scaled and surprised the reason and understanding, which is the strong tower and castle of our soul, through the strength whereof he commandeth all the rest. And having gotten possession of it, he hath placed in it a strong garrison of his hellish army, to keep it for his use; knowing that if he can hold the mind under his government, he may by the help thereof keep all the rest. And this maketh him to use all his skill and diligence, in darkening and deluding the reason and understanding, and to this purpose he doth sometimes possess it with a spirit of slumber by making it drunk with the intoxicating cups of ignorance and error; sometimes he dazzleth and darkeneth it with the smoke and vapours of hellish temptations, that it may see no more, nor in other manner, than he will have it, and sometime he abuseth and deceiveth it by casting between the things presented unto it, and the eye of reason false colours, and then as a man looking through a green glass thinketh a christiall stream and filthy puddle all alike, so the eye of our judgement being deluded, with Satan's false glasses or glosses which he casteth before it, can put no difference between right and wrong, good and evil. §. Sect. 3. No part more corrupted than the man i● and understanding. And by reason of this the devils diligence, and politic care, it cometh to pass that no part or faculty of man is more infected and corrupted with the poison of sin then the mind and understanding. It cannot be denied but that the mind and reason of man do in their natural endowments as far exceed the body and sensitive faculties, as the Sun in his chiefest brightness doth the smallest and and dimmest Star; It is true also that by those relics of light, which remain in the understanding a man is excellently guided in natural, civil, and mere moral actions, and by virtue thereof is able to achieve great and difficult matters: but as in physical bodies the best substance hath the worst corruption: so is it also true in Divinity, that the more excellent the faculties of the soul be, the worse they be in the state of corruption. For the reason and understanding in man is the chief rebel, which leadeth and ruleth the body and inferior faculties (as it were) the base sort of the common people: and therefore the more politic, eloquent and potent this rebel is, the more dangerous also and pernicious; seeing he holdeth the more powerfully all his subjects and inferiors in their enmity and opposition against their supreme sovereign. And in this regard the soul is much more worthy blame then the body, and in the soul, the reason, mind and understanding then the will, because it is the chief ringleader in this rebellion, and the arch-traitor which giveth laws and governeth all the rest; for as the judgement alloweth or disalloweth, esteemeth or vilifieth, so the will chooseth or refuseth, and the affection loveth or abhorreth. Even as contrariwise the chief praise belongeth unto it in our conversion unto God, because with itself it causeth all other parts which it commandeth to return unto him and to submit themselves in all obedience to his rule and government, whereof it is that true repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changing of the mind, because this being the first and principal act in our conversion doth give denomination to all the rest. And this chief faultiness of the soul in the state of rebellion and corruption, as it appeareth by the former reasons, so doth antiquity give testimony unto it. So chrysostom saith, that the soul here is more to be blamed and accused then the body, because Chrysost. in Eph. 2. Serm. 6. the body designeth, no evil without direction from the soul, but contrariwise the soul committeth much wickedness without the use and assistance of the body. So Austin saith that the flesh (that is the body) without the soul cannot covet. And Aug. de Gen. ad literam. lib. 10. cap. 12. although the cause of carnal concupiscence be not in the soul alone, yet much less is it in the body alone. And therefore it ariseth from both, to wit, from the soul because no delight is felt without it, and also from the body, because neither without it is there any sense of carnal pleasure. § Sect. 4 That the soul chiefly sinneth, and in it the mind and understanding. But the chief faultiness of the soul will better appear, if we consider that in the acting of this sinful tragedy, the soul, and in it, chiefly the mind and understanding, playeth the chiefest part; for it is the Grand Captain in this sinful army which leadeth the body and inferior faculties, and appointeth them to the accomplishing of its particular designs: it is naturally the devils steward, which receiving immediately instructions from this hellish master, doth appoint to every inferior part their task as common servants. It is the devils forge wherein he first hammereth and fashioneth his sinful temptations. It is the master workman in the shop of our sinful nature, which setteth on work all the other parts as under prentices, for first the mind thinketh on mischief, or entertaineth the devils temptations, than the judgement alloweth it, if not simply, yet in respect of some circumstance, if not as an hellish hook, yet as it is covered with the baits of worldly vanities, either esteeming the sin for it own sake, or at least for the wages and reward, and so then the will chooseth it, and the heart affecteth it, the concupiscence desireth it, and the body accomplisheth it. So that if the mind were bound to the good behaviour, and either would not think on wickedness, or at least would vilify and contemn it, our peace with God, and our own consciences would be kept, and we should have no sinful seditions, and tumultuous uproars in the inferior parts and members. In a word the mind and understanding is the spring head from which all the streams of sin do run and flow; and therefore the devil first poisoneth and corrupteth it, that so it may taint and infect all the other parts, as we may see in the example of our first parents whose judgement he first corrupted, and then with case infected their will and affections. Wherein he dealeth with us as Elisha with the Aramites; first blinding us and then misleading us at his pleasure. For whereas God in the little world of man hath appointed the reason and understanding, to be as the Sun to give light and directions unto all the other parts and faculties, that so they may orderly exercise their functions and operations, Satan knoweth right well that if he can eclipse this light, by the opposition of changeable trifles, or utterly darken it by the interposition of earthly vanities, there can thereupon nothing follow, but sinful disorder and dangerous confusion in all our actions. And thus the Apostle lively describing man's misery and sin, first pointeth at this as the chief fountain, that there is none that understandeth nor seeketh after God, and Rom. 3. 11. 12. Eph. 6. 12. Col. 1. 13. 1 Pet 1. 14. Rom. 13. 12 then that, they are all gone out of the way and become unprofitable. And this is the cause why the kingdom of sin is called the kingdom of darkness; and sinful lusts are called the lusts of ignorance; and sinful works, the works of darkness; because ignorance is the sceptre of the devils kingdom by which he reigneth and ruleth in the children of disobedience; all carnal lusts spring from the blindness of the mind, & the darkness of ignorance is the veil which hideth all wicked works, not only from others, but also from their own eyes who commit them and so encourageth them to go in these sinful actions. §. Sect. 5. That the soul is the chief actor of sin proved by testimonies. And unto this truth the ancients have given their suffrage and testimony. chrysostom saith; that in every sin, the soul Chry. in 〈…〉. Hom 21. Chrys. in Rom. 7. Serm. 10. first sinneth, and afterwards the flesh, and unless the soul were first overcome, the flesh could never sin. And expounding those words of the Apostle, when we were in the flesh; that is (saith he) in evil actions or in a carnal life. Neither would he say▪ that before times they were in the flesh, and that now they walked about without bodies, etc. Moreover lest any man should accuse the body, he doth not say, which evil actions the members themselves have wrought and done, but which were wrought in our members, that he might show how that the first beginnings of wickedness were derived elsewhere, namely from our thoughts working them, and not from the members which were driven by their motion. For the soul holdeth the place of the artisan or musician & the flesh of the instrument giving that kind of sound or music which the musician maketh it; and therefore it is not to be ascribed to the flesh if there be discord in the music, but rather to the soul by which ●● is ruled. So writing on those words of the Apostle, that as the Gentiles did not like to retain God in their knowledge, God gave them over to a reprobate mind to do those things that are not convenient: he saith, that the Apostle hereby discovereth that our sins do not arise primarily from our bodies, as certain heretics would have it, but from the mind, to wit from the evil concupiscence, as it were from the fountain from which all evils flow. For the mind being reprobate, all other parts are so too, as the coachman being disordered which driveth the coach, all that is under his rule, must needs be disordered and out Ambros. in Rom. 7. Fulgent. de myster. mediate. ad Trusim. lib. 1. of frame. So Ambrose demanding, what it is to be subject unto sin, answereth, nothing else but to have the body corrupted through the sin of the soul; into which sin chooseth itself to drive man as a captive unto it, that he may do its will. And Fulgentius likewise saith, that although sin seemeth to be committed Mat. 15. 19 of a man corporally, yet it taketh it beginning from the heart; neither is any thing done outwardly, unless it be first inwardly concluded by the judgement of the mind, the truth whereof truth itself hath showed us, saying that out of the heart proceed evil thoughts, murders, adulteries, etc. So Austin August. quaest. super Exod. li. 2. c. 2. saith, that not in the body or inferior faculties, but in the will of man is the original of all vices. § Sect. 6. That the body is but the servant of the soul in acting sin. So likewise they teach, that the body is but the servant of the soul which can or dare do nothing but by the master's August. in psal. 145. Serm. 27. T. 10. Chrysost. in Rom. 6. Ser. 11. appointment. So Augustine saith, that the flesh is an obedient servant to the soul: this ruleth, the other is ruled, the one commandeth, the other obeyeth. In which regard he would have the Manachees derided, who imputed all sin unto the flesh, the which he would have, to God's glory, duly praised, and all the fault to be attributed to the will. chrysostom likewise compareth the body to arms and weapons, which are to be esteemed according to their use. The soldier useth them whilst he fighteth in defence of his country; and the thief against common friends who are of the same country, the which is not the fault of the weapons but of those who abuse them unto evil: And so (saith he) the body is either this or that, not in it own nature, but by the predominant direction of the mind. And in another place, the soul so useth the body, as the Smith the hammer and the anvil, upon which it forgeth and fashioneth the idols of all corruption and filthiness; and frameth the images of all carnal pleasures. Nor is the flesh the prompter and teacher of sin, nor the inventor of all maliciousness, or the framer and disposer of the things which are done; but it is the shop of the soul, which worketh and accomplisheth in it and by it whatsoever it effecteth, Thus Ambros. de Paeniten. lib. 1. c. 14. Nihil p●c●a●t oculi si non oculis animus imperet. Seneca. also Ambrose concludeth; You see then, that the mind is the author of our fault, and that the flesh is innocent, saving that it is often the instrument of sin. Yea even the heathen man by the light of nature could discern this truth; affirming that our eyes offended not, if they were not ruled and commanded by an evil mind. § Sect. 7. That the soul only properly sinneth Yea so far is it off that our bodies should be chiefly corrupted, and the principal authors of sin that if we speak properly the soul only sinneth, and the corruption of the soul alone is sinful, and as for the corruption of the body it is rather the punishment of sin then sin itself. So August. de civit dei. lib. 14. c. 3. Austin saith, that the corruption of the body which cloggeth the soul is not the cause of the first sin but the punishment. So Chrysost. in mat. 5. hom. 17. Chrysostom speaking of our saviours speech concerning the cutting of the right hand, and pulling out the right eye; he saith, that he intendeth not the disturbing, much less the destroying of the frame of the body. far be it from us so to conceive, for he doth no where show that there is any fault in the body, but every where convinceth the will of the evil; for not so much the eyes, as, by the eyes, the mind and reason do see; whereof it is that sometimes the eyes do not discern those who are present before them, the mind and cogitation being otherwise occupied. And elsewhere he plainly affirmeth, that the In. gen. 12. hom. 32. perverse will is the cause of all evil. And again, our mortal body is not the cause of sin, but our wicked will is the root of Io. 1. cor. 6. hom. 18. all evil. For why did not Abel's body make him unjust? And why doth not the want of body's benefit the Devil? Will you know the cause, because the mortal body bringeth to men not only no detriment, but much profit and benefit. And therefore he concludeth, that it is the work of the Devil to make foolish men rather to accuse their body, God himself or their neighbour, than their corrupt mind, least finding the cause of their sinning, they should pluck up the root of all their evils. § Sect. 8. That the body is not the flesh proved by the testimonies of the adversaries themselves and 1. out of Tho. Aquin. And thus have we proved by testimonies of Scripture Reasons & Fathers, that by flesh in the spiritual conflict, we are not to understand the body and inferior faculties of the soul, or the corruption of them both, but the corruption of the whole man in every part and faculty, and especially in the mind, understanding and will which above all the rest are chief tainted and defiled. Now let us also produce the testimony of the adversaries themselves, who howsoever in their doctrine they commonly confound the body and the flesh as being all one; and in their whole practice of mortification, do bend all their strength against the body to subdue and keep it under, yea even to torment, consume and destroy it, as though it were their mortal enemy; yet having sometime their eyes dazzled with the light of truth, they acknowledge even the same verity of doctrine which we teach and defend against them. Thus Thomas Aquinas, their great school Doctor, extendeth the flesh and corruption of nature to the whole man, the soul as well as the body, for writing on the words 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 mind. Now this is spoken by the Apostle of himself, 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 unregenerate both soul and body. And commenting on these words of the Apostle, The flesh lusteth against the spirit, he saith, that Aquin. in gal. 5. 17. here is a doubt to be cleared; namely that, seeing to lust or covet, is an act proper to the soul; therefore as it may seem it cannot agree with the flesh: unto which we are to say with Austin, that the flesh is said to covet or lust, in regard that the soul doth lust or desire according to the flesh; as the eye is said to see, when as rather the soul seethe by the eye. And therefore the soul than lusteth by the flesh, when as it desireth those things which are pleasant according to the flesh. But the soul lusteth or desireth by itself, when as it is delighted in those things which are according to the spirit, as works of virtue and divine contemplation. Yea but if the flesh lusteth by the spirit, how is it said that it lusteth against it? namely in this respect, as the concupiscence of the flesh, hindereth the concupiscence of the spirit. But this answer is not sufficient, for if both kinds of concupiscence come from the soul, the one immediately, the other mediately according to the flesh, this maketh no contrariety between the spirit and the flesh, as he understands it, but only in the same act of concupiscence which is in the soul alone in respect of the divers manner of lusting, the one kind by the body, the other by itself. And therefore this answer would better fit the objection and agree with Austin's speech, that there is in the soul a double concupiscence, the one in the part regenerate which is spiritual, the other in the part unregenerate which is carnal, the which are directly contrary the one to the other. And thus he might answer another objection which himself maketh against his own words; for whereas the Apostle saith, that the spirit lusteth against the flesh, he objecteth, that if we here take the spirit for the holy spirit, and grant that spiritual concupiscence is only against that which is evil, it will follow, that the flesh or body against which the spirit lusteth is evil, which was the error of the Manachees. To which he answereth that the spirit lusteth not against the nature of the flesh, but against it desires only as they extend to superfluity. But this answer crosseth his former speech, whereby he affirmed that the flesh or body had no concupiscence at all, but that it was an act proper to the soul alone. And therefore the objection were better satisfied if we say that there is not only in the regenerate part of the soul, the concupiscence of the spirit, but also the relics of carnal concupiscence in the part unregenerate, 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 only an act of the soul, and consequently evil and carnal concupiscence, as well as holy and spiritual, wherein he agreeth with us; so also be granteth in some places that the flesh is the corruption of nature or original sin, which is derived unto us from our first parents. So he saith, that the carnality which importeth or signifieth the rebellion of the flesh against the spirit, proceeded from the sin of our first parents, because it belongeth to that fuel of corruption derived from that sin. So he expoundeth the law of the members to be that fuel and of sin and corruption which moveth us to sin, and is the punishment of the sin of our first parents in us who are their posterity. 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 evident that this is not to be understood of the substance of the flesh, seeing the Romans were mortal men clothed therewith, but he taketh the flesh for the vices and corruptions of the flesh, according to that, 1. Cor. 6. 9 Flesh and blood shall not inherit the kingdom 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, living as i● were according to the flesh. §. Sect. 9 Testimonies out of Bellarmine to prove the former point. But much more clearly doth the arch-champion of the Papists, Cardinal Bellarmine assent unto this truth; the flesh (saith he) in the Scriptures almost every where is opposed to the Bellarm. de Sacramen. eucharist. lib. 1. c. 14. spirit or some thing else more high and heavenly. For it doth not signify the substance of the flesh, but the infirmity or corruption, or human and fleshly cogitation; all which are to the same effect, seeing it ariseth from our corruption, that a man will take upon him to judge of divine matters after an human sense. And in another place he saith, that sin taken properly Bellar. de amiss gratiae & stat. peccati. lib. 5. c. 10. cannot be in the body, but in the mind. For sin is unrighteousness, and unrighteousness truly so called, can there only have place where true righteousness hath it place. Now who over hath placed righteousness, truly and properly taken, in the members of the body? But why doth he affirm this truth? Surely to confirm an untruth; for hence he concludeth, that whereas the Apostle saith, that concupiscence is sin, and that it dwelleth in the flesh and not in the mind, hereby he plainly showeth, that it is not sin properly but figuratively. But the Apostle speaketh properly when he calleth concupiscence sin, neither doth Bellarmine's argument prove the contrary, seeing the Apostle doth not (like the jesuite) by flesh understand the body but the part unregenerate and the corruption of nature, which is as well (yea much more) in the soul as in the body; the which I have fully proved, and Bellarmine himself will presently confess. For in another place having said that Austin by the name of concupiscence De Amissione great. & statu peccati l. 5. c. 15. understandeth the corruption of the inferior part of the soul which rebelleth against the superior, he presently addeth; But it must not be denied that the like sin and corruption is to be found in the superior part; for even this part of the soul also is prove to lust after honours, vainglory and other vanities▪ and although it be against our wills it doth sometimes bring forth such desires. And therefore S. Paul, numbereth among the lusts of the flesh, not only whoredom and drunkenness, but idolatry, enmity, heresy, as Augustine hath diligently observed. lib. 14. the civit. dei cap. 2, 3. &. 4. Where he showeth that the flesh is sometimes taken for the whole man, as he is without the grace of God after the fall of Adam, and that he is said to be carnal who liveth according to himself and not according unto God. So elsewhere answering Caluins and Beza Bell. de. amissi. grat●ae et stat. peccat. lib. 5. c. 7 his objection, who say, that the flesh in the seventh of the Romans, is to be taken for the whole man, as he is in the state of corruption, because S. Paul numbereth the mind among the parts most corrupted 1. Tim. 6. and commandeth usto be renewed in the spirit of our minds; to this he answereth, that in many places of the holy Scripture we are without doubt Eph. 4. 23. by the flesh to understand as well all the superior as the inferior faculties corrupted with sin. Neither do we deny but that with this sin the mind also of 〈◊〉 is corrupted, etc. No marvel therefore if the works of Bellarmine are not suffered to be read without special licence, nor scarce to be found in common shops throughout Spain and Italy, seeing in this and innumerable other points of Popery he differeth from the most of their other Writers, and generally from the whole course of their practice, both in those and all other places, as hath in this particular been before sufficiently proved. CHAP. VII. Objections of the Adversaries answered, whereby they endeavour to prove that the body and sensitive faculties are the flesh. 1 Objection, because this our enemy is usually called the flesh. NOw in the last place it remaineth that we answer some objections; whereby they endeavour to prove that by the flesh we are to understand our bodies and sensitive faculties only with their corruption; and not the soul and superior faculties. And first they reason that this spiritual enemy of our salvation is the body and inferior faculties of the soul, seeing it is usually called by the name of flesh and carnal concupiscence. To which I answer that this manner of speech is not proper but tropical and figurative, and to be understood by a metonymy of the subject for the adjunct or quality, flesh for the fleshly quality of corruption which hath defiled soul and body, the which is usual with the Hebrews who in their ordinary phrase, put the abstract for the concrete, and the subject for the quality that belongeth unto it; the which also the Greeks' and Latins do sometimes imitate, as when they called a wicked fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scelus. But it may further be demanded why this spiritual enemy should by this metonymy be called the flesh rather than sin and corruption, if it were not chiefly seated in the body. I answer that it is thus called to show how deeply our nature is tainted and infected with the poison of sin, in that it is, (as it were) incorporated into our flesh, and one of our essential parts turned and (as it were) transformed into corruption, and i● into them; so as there is nothing naturally remaining but even a mass of corruption and lump of sin. And secondly to intimate unto us the dangerousness of this enemy, in that it is not only domestical, dwelling in us, but (after a sort) essential and inherent, so as it is not possible to avoid it, but we must deny ourselves, nor to kill it, unless we crucify our own flesh, nor to vanquish and subdue it, unless we overcome ourselves. Yea but why is this corruption of nature called carnal and fleshly, rather than animal and spiritual, if it were not seated in the body, rather than in the soul? I answer that this corruption having defiled both the special parts of man the body, as well as the soul, it was indifferent by a synecdoche to understand the whole corruption of nature, by the name of either part. But if this answer will not satisfy: but that they will further object; that the soul is the principal part and therefore the name or denomination should follow it especially if it be chiefly tainted and corrupted, and the archauthor of all sin: I answer that notwithstanding all this, our enemy in this spiritual conflict is called the flesh rather than the soul or spirit, to note unto us the great contrariety, and unreconcilable enmity that are between the combatants in this warfare; for as opposite are these the one to the other as light and darkness, heaven and hell, God and the Devil, good and evil. And therefore to express this contrariety which is between them, names were chosen which were most extremely opposite: and it is not called after the soul, because there is some agreement between the soul and the body, and some resemblance between the spirit and the soul, but after the body, which being the grossest and most earthy part of man is most opposite and Eph. 4. 23. different to the spirit which is the purest part of the mind and reason. § Sect. 2 The reasons why the corruption of nature is called the flesh. And unto these divers other reasons may be added. For first this corruption of nature is called the flesh, because the body is the instrument of the soul to execute and put in practise the lusts and desires of sinful concupiscence, according to that Rom. 6. 13. Neither yield ye your members as instruments of unrighteousness unto sin. And the soul lusteth Rom. 6. 13 by the body; whereof it is, that the sin of evil concupiscence is attributed to the body as the instrument, though the mind be the chief egent, even as the eye is said to see, when as the soul rather seethe by the eye, and the sword is said to kill, when as it is the man rather that killeth with the sword. Secondly, because the sinful corruption of our natures doth discover and manifest itself rather by the outward actions of the body and concupiscence of the flesh, then by the secret cogitations and desires of the mind and will. For whilst this poison lurketh in the mind and will, it is secret and hidden always to others, and oftentimes even to ourselves; but than it cometh to be known, when as it swelleth in our carnal concupiscence, and breaketh out in the sores of wicked actions. And as it fareth in the natural birth, so in this hellish brood of sin, after that the Devil or our corrupt flesh, have cast into the mind the cursed seed of sin, the concupiscence warmeth, fashioneth and nourisheth it, and so though in the first conception it was unknown even to the parents themselves that bred it, in the further growth thereof by lust, and in the birth by the outward action, it is made manifest, both to them and others. Whereof it is that the holy Ghost calleth this sin and corruption▪ concupiscence of the flesh, not because it gave unto it the first being in nature, but did only first discover it, and as it were brought it forth into the world. Thirdly, because the baits and allurements wherewith the Devil and the world entice us to sin, are offered most usually unto our minds and understandings by the mediation of the body and the outward senses, as riches, honours, and voluptuous pleasures; for these objects being tendered to the senses, they present them to the understanding & will, which approve and choose them, not caring to swallow the hook of sin, so they may feed on the bewitching bait. But what is the cause hereof? Not for that the senses and carnal concupiscence do first infect the superior faculties, but because being already corrupted they are ready to entertain all such wicked motions. And as inferior servants, do not, nor dare not, persuade their sovereigns to such sinful actions as are contrary to their liking and odious unto them, as those who are royally munificent and bountiful to base bribing and unconscionable pilling of their people, those who ate chaste and temperate to wantonness and excess; but only unto such vices as they are by nature somewhat inclinable unto: so is it in this little kingdom and commonwealth of man; for the understanding and reason are first corrupted and fallen from that integrity, spiritual wisdom and excellency in which they were created, wherewith they were enlightened with the knowledge of God and of spiritual and heavenly things in which originally they took all their delight and sweet contentment, and now being blinded with ignorance, and not able to discern or relish these divine delicates, they cease to live this spiritual life and can take no pleasure in heavenly things, and therefore give themselves over to all sensuality, and willingly entertain all corrupt motions of the flesh, which by the mediation of the body and carnal appetite may convey unto them any earthly delight. And thus the soul is said to lust by the flesh, when as it desireth those things which are delightful and pleasant according to the flesh; even as contrariwise the concupiscence of the soul, in it created purity, Quid est secundum carnem ambulate● carnalibus concupiscenti●s consentire etc. August. serm. 7. T. 10. was, when it delighted itself in those things which were spiritual and heavenly. To which the speech of Austin fitteth well, What (saith he) is it to walk according to the flesh? Nothing else but when we consent to carnal lust. And what is it to walk according to the spirit? It is to be so assisted with God's holy Spirit in our minds, as that we do not obey this fleshly concupiscence. §. Sect. 3. An other reason why this our spiritual enemy is called the flesh. Fourthly, the whole corrupt man body and soul is called flesh because the soul as well as the body being given over to all sensuality, doth only desire and joy in fleshly delights and the vain pleasures of sin, whereof it fitly hath it name from the objects and actions about which it is wholly exercised. And this reason Austin giveth, the soul (saith he) is therefore called flesh, because it only desireth Anima vero cum carnalia bona adhuc appetit c●●o nominatur. August de fide et Sym. cap. 10. those things which are carnally good. Yea will some say, but their remain yet in corrupteth nature some relics of divine light, and some sparks of created wisdom, which condemn fleshly pleasures, and oppose against carnal and sensual lusts: I answer that there are indeed even in mere natural men, some conflicts between their reason and affections, their conscience and concupiscence, but seeing that commonly the issue of this skirmish is the victory of the lusts and passions, and the base yielding of the mind and reason, to subject themselves to their laws in the members, and to agree to the carnal conclusion of these inferior parts, they are fitly with the sensual faculties entitled with the same denomination of flesh, sinful concupiscence & the rest. Fiftly the corruption of nature, as well in the soul as the body, is called flesh, because by the flesh and carnal seed in our generation sin is propagated unto the whole man, soul and body. And finally because the soul, reason and understanding, forgetting their created excellency, supremacy and authority over the other inferior parts, do basely subject themselves to become servants and slaves unto the flesh, for the contemptible wages of sinful pleasure. And whereas they were made to rule the body, now they spend all their study and pains in doing service unto it, in pampering of the belly and decking and adorning of the back, and in devising all means for the pleasing of the fleshly appetite, and satisfying of the lust and carnal concupiscence. And therefore justly with their rule and government, they lose also the honour of their titles, and whereas whilst they remained Lords & Kings, they gave names to the body & inferior parts, which were called after them reasonable and spiritual, now becoming their servants they lose their own names, & are called after their Lords and masters whom they have chosen to serve, fleshly and carnal. And this reason Austin giveth, As the spirit (saith he) serving the flesh is not unfitly called fleshly, so the flesh serving August. de civit. dei. lib. 13. c. 20. the spirit, is fitly called spiritual; not because it is turned into spirit, but because by an admirable facility and readiness to obey, it is subjecteth to the government and rule of the spirit. §. Sect. 4: The second Objection grounded ●n 1. Cor. 9 27. The second reason objected is grounded upon the Apostles words. 1. Cor. 9 27. But I keep under (or as the vulgar Latin hath it) chastise my body, lest by any means when I myself have preached to others, I myself should be a castaway. Where the Apostle maketh the body (as they think) 1 Cor. 9 27. the enemy against which he fighteth, and the chief object of mortification. To which I answer first, that we do not deny, but that the body is corrupted, as well as the soul, Rom. 7. 23. and that sin holdeth part of his residence even in our earthly members; in which regard this natural corruption is to be subdued even in the body, by those exercises of mortification which the Scriptures have prescribed, as fastings, watchings, laborious exercises in the duties of Christianity and of our spiritual callings. And to this he exhorteth us. Col. 3. 5. Mortify therefore your members which are upon Col. 3. 5. the earth; whereby he meaneth those sins which dwell in our earthly members, to wit, fornication, uncleanness, inordinate affection, evil concupiscence, as he expoundeth himself in the next words. But all this doth not exempt the soul, from being the seat also of natural corruption; yea even the chief palace where sin dwelleth. Secondly, I answer that by body in this place is not meant the substance Rom. 7. 14. of the flesh, but the whole corrupt man, or part unregenerate both soul and body; In which sense the Apostle elsewhere calleth himself carnal, extending this fleshly corruption to his whole person; even as by members we are to understand those special sins which dwell in the members, as the Apostle in that place of the Collosians explaineth it. And this he calleth this ( a Rom. 7. 23. 24. ) body of sin, the law of sin which was in his members, and the body of death, and saith, that the old man is ( b Rom. 6. 6. ) crucified with Christ, that the body of sin might be destroyed, and that in Christ we are circumcised with circumcision made without hands, in putting off the body of the sins of the flesh. And finally that if Christ be in us c Col. 2. 11. 6. (namely by his spirit) the body is dead because of sin, but the spirit is life because of righteousness; where by death of the body we are to understand the mortification of the flesh in respect of sin; as appeareth by the Antithesis, whereby d Rom. 8. 10. we are to understand the quickening of the inner man to newness and holiness of life. § Sect. 5. The third objection grounded ●n the apost. words Rom. 12. 6. Thirdly, they object the words of the Apostle Rom. 12. 6. Let not sin reign in your mortal body; from whence they conclude that the seat of sin is in the body and not in the soul and reason. To which the answer is easy; namely that by the name of body, here we are not simply to understand the body alone, but by a Synecdoche of the part for the whole, the person of man consisting of soul and body. And this is usual in the Scriptures by one part to signify the whole person, and as by the body to include the soul, so in other places, by the soul to include the body. As, the soul that sinneth shall die, and all the souls that came with jacob into Egypt, which came out of his loins were Ezech. 18. 4. Gen. 46. 26. threescore and six. And thus Ambrose expoundeth this place. The Apostle (saith he) calling it mortal body, understandeth Mortal ergo corpus dice●s totum homi●em significavit. Ambro. ●n hu●c locum. the whole man, because they who obey sin are called mortal. For the soul (saith he) that sinneth shall die, that is the whole man, for none shall be judged without their bodies. And that the Apostle by naming the body did not exclude the soul, it appeareth in the next words, that you should obey it in the lusts thereof; whereby he showeth that sin is not only in the body, but first and principally in the powers and faculties of the soul. 〈…〉 Fourthly it is objected, that the chief poison of corruption is in the sensitive and inferior faculties, seeing experience teacheth us that the mind, reason and understanding, is infected by them, and so blinded and miss 〈…〉 sion and carnal concupiscence, that men give t 〈…〉 over to all sensuality and become like unto 〈…〉 which I answer, that indeed the poison of 〈…〉 ceedingly tainted the concupiscence, appetite, affections and all the sensitive faculties, and that they being infected do infuse their poison into the superior faculties, and like filthy sinks of sin do send up noisome scents into the upper parts, the mind and reason; for the objects move the senses, and the sense? the will and understanding, and it is true, that in this little common wealth of man the lusts and passions like rebels rise against reason their king and sovereign. Finally we deny not but that the mind is drawn to think on that evil which the heart affecteth, and is corrupted by giving way to these sinful lusts, and by plotting & devising the means whereby they may be satisfied: but yet all this proveth not that the fountain of corruption is in the body and sensitive parts, for the poison is first sent from the mind to the heart, which being infected and corrupted returns it back again to the mind: even as the liver sendeth gross black blood to the spleen, which regurgitating and overflowing, sends it back again to the liver, and so the fountain of blood being corrupted, it corrupteth the whole body. Neither doth this intestine rebellion arise first from the inferior and subject parts; but from the sinful corruption of their superiors, whereby they are misgoverned, either through lose negligence, or desperate maliciousness; for why doth the heart affect that which is evil, but because the mind esteemeth it, the judgement approveth it, & the will chooseth it, if not simply, yet as it is baited with some worldly profit, preferment or voluptuous pleasure. But it may be further urged, that there are many who have great knowledge and deep judgements, that notwithstanding are much corrupted in their hearts, passions and affections. To which I answer, that though they have some knowledge, yet not saving knowledge, and though they have great illumination, yet no spiritual wisdom and prudence, to apply this light after an holy manner to particular actions. For this christian prudence in doing any thing, first propoundeth the end of the action which moveth us to undertake it, and then first it rightly counseleth, secondly rightly deliberateth and judgeth of the counsel, and lastly rightly and constantly commandeth that which is counseled and determined. Now the natural man though he hath wit to counsel, yet no true judgement and consideration to approve of that which is best; but like Absalon heareth divers counsels, and in conclusion chooseth the worst. And therefore the Apostle prayeth for the Collossians, Col. 1. 9 10. not only that they might be filled with the knowledge of God's will, but also, with all wisdom and spiritual understanding, that they might walk worthy of the Lord, etc. § Sect. 7. The fift Objection is that there are certain sins proper to the body and sensitive faculties Lastly it is objected that whoredom, surfeiting and drunkenness, proceed from the body and sensual appetite and are sins proper unto them, and therefore the mind and reason is not always the chief author and fountain of sin. To which I answer that though these actions of eating, drinking, lusting and committing uncleanness, are immediately from the sensual concupiscence and the body, yet the corruption and sinfulness of these actions is from the mind and reason. Either because it bridleth not the appetite, or pricketh it forward to excess, because it taketh delight in these voluptuous pleasures, for not the body itself, but the soul by the body taketh pleasure in eating, drinking and satisfying of the lusts. Neither are these actions in themselves sins, but the immoderation and excess, or the misapplying of them to wrong objects, as we may see in lust itself, which in it own nature is not evil, for than Corpus concupiscit, at neque fornicationem nec adulterium sed simplicitur commixtionem etc. Chrysost. in Eph. 3. Serm. 6. it could in no case be lawful, but when a man lusteth after strange flesh. So chrysostom saith, that the body lusteth and desireth, but neither formication nor adultery, but commixtion, the body coveteth, yet not dainties but meat, not drunkenness but drink. And elsewhere; the body (saith he) is made to do this or that, not out of it own nature, but out of the overruling judgement of the mind. The eye indeed when as it curiously beholdeth another's beauty becometh an instrument of Chrysost. in Rom. 6. Ser. 11. unrighteousness, but not out of it natural action (for the natural office thereof is to see and not to see evilly) but out of the cogitation infusing maliciousness. Whereas if it were thereby restrained as with a bridle, it would become an instrument of righteousness. And the same is to be said of the tongue, hands and all other members. And in another place; Thou wilt (saith he) object, that the body draweth thee into fornication. To which I answer, not the body but the incontinency of the mind, etc. CHAP. VIII. That the flesh is a most dangerous enemy. First because it is exceeding malicious. §. Sect. 1. That through the flesh alone we are exposed to all danger. BY this which hath been said it appeareth sufficiently what our enemy is; and now in the next place we are to consider that it is not an enemy to be contemned, but exceeding dangerous and pernicious; for howsoever it may seem at the first sight to be weak and of small strength, yet is it the mightiest and chiefest Captain under the prince of darkness, by whose aid and assistance he getteth the victory, and without whose help he could do nothing. For though he should assault us with a huge army of his temptations, and have his strength reenforced, and even twice doubled with the aids of all our worldly enemies, yet they could never prevail against us, but should be sure of a shameful overthrow, unless these inbred enemies did betray us into their hands, and secretly open the gates of our soul to let in the troops of their temptations. The which is apparent in the example of our Saviour Christ, who being free from the inward corruption of the flesh, was not at all endangered with the outward temptations of the devil. And whereas the hellish sparks of his suggestions fall into our corrupt hearts (as it were) into tinder or gunpowder, by which they are nourished and much increased in their strength and violence: they did no more work upon our blessed Saviour, whose pure nature was no jot tainted with carnal corruption, than a weak dart that lighteth upon an impenetrable armour, or a small spark of fire that should fall into a sea of water. Needs then must the flesh be a dangerous enemy, seeing all danger is by and through it: needs must it above all be most pernicious, seeing it exposes us to all mischief, and nothing without it were able to hurt us. The which should persuade us to bend all our strength against it, seeing if we subdue our carnal corruptions, we shall easily put to flight the devil and the world; whereas in vain shall we fight and strive against these foreign forces, if we do not first kill and crucify these secret traitors, for no more busy can we be in building forts and bulwark to strengthen us against their strong assaults, than they will be in rasing and ruinating them, that they may give an easy entrance to these outward enemies. And this was the practice of the Apostle Paul, who did not beat, 1 Cor. 9 27. the air and spend his strength in vain by fight against a shadow or fantasy, but like a politic soldier discovers and singles out his most dangerous enemy, even this body of corruption which dwelled in him, and though he could not quite kill or thrust him out into perpetual banishment, yet he employs all his strength to subdue and keep him under, and uses him like a base bondslave beating him black and blue, and giving him daily deadly wounds, that so he might never gather strength, nor be able to stand out in rebellion against the part regenerate. § Sect. 2 That in the flesh dwelleth nothing that is good. But the dangerousness of this enemy will the better appear, if we consider both how dangerous it is in respect of it own nature, and in regard also of divers advantages which it hath against us in the conflict. The dangerousness of it in respect of it own nature will appear if we consider that as on the one side it is most malicious; so on the other very mighty and powerful. The wicked maliciousness of it may be considered both in itself and in it own nature, and as it is exercised towards us, that is, the true Christian, or the part regenerate. For the former; the flesh is so wicked and malicious, that no good thing remaineth in it, for so the Apo: plainly confesseth, I know that in me, that is in my flesh, dwelleth no good thing. From which absence of algood, Rom. 7. 18. one of the ancients giveth the notation of the latin name. Thou flesh (saith he) art naked and utterly destitute of all virtues, & Tu caro cunctis virtutibus denudata es, ideoque diceris caro a carendo, quia cares omni bono. Idiot. in ortho dorogr. de conflict. carn. et animae. c. 1. art therefore called flesh from thy wanting, because thou art naked of all that is good. In which respect the flesh is much worse than the devil himself; for though he be wicked, yea that wicked one by a kind of eminency, yet is there in him some relation and respects of good, namely as he is the creature of God, and in respect of his essence and substance, as also his gifts of wisdom, power, swiftness, etc. Being considered in their own nature, and not in regard of his abuse. But in the corrupt flesh there is nothing but a lump and mass of sin, not any part of God's workmanship, an utter absence of all good gifts, and nothing but folly, ignorance, dullness, impotency and whatsoever may be called by the name of evil; for as it is destitute of all good, so is it evil in all relations: for as the flesh is all evil, so all evil is in the flesh, and from the flesh is all evil. In which respect we may truly say that the flesh is unto this evil of maliciousness, subiectum adaequatum, a subject equally extended unto it, for there is no part or power of the flesh which is not wicked and sinful, nor any wickedness of sin which is not to be found in this centre of wickedness. For first the flesh is wholly wicked and malicious. The ( a Rom. 8. 7. ) wisdom of it is enmity against God. The ( b Rom. 3. 18. & Eph. 4. 18. ) understanding of it a dungeon of ignorance; the ( c Gen. 6. 5 jer. 13. 23. ) imaginations only evil and that continually, the ( d Eph. 4. 19 2 Tim. 2. 26. ) will stubborn and perverse, standing out always in an utter opposition and obstinate rebellion to the will of God. And if the superior faculties of the flesh be nothing else but a sink of sin, what can we expect, but that the inferior parts must in their degree be suitable in corruption? And therefore as the Apostle speaketh of sinful men, so may we speak of the fountain and author of all their sin; the eyes of it are Rom. 3. 18. 19 full of adultery, the throat an open sepulchre, the tongue of it used to deceit, the poison of asps is under it lips, the mouth of it is full of cursing and bitterness, the feet swift to shed blood, destruction and misery are in it way, the way of peace it hath not known, neither hath it the fear of God before it eyes. §. Sect. 3. That all manner of evil is in the flesh. Secondly, as the flesh is wholly evil, so all manner of evil is in the flesh. For it is the common sewer in which all filth and loathsome poison of sin meeteth: and in a full source runneth together; it is the devils storehouse of wickedness, and his armoury in which he layeth up all the weapons of impiety; It is the sea of sin from which all wickedness floweth, and into which it floweth back again. In a word it is the fruitful womb into which the devil casting the seeds and spawns of his hellish temptations, they receive warmth, nourishment, groweth, and in the end life and the perfect shape of all kinds of sin. For there is not any sin whatsoever though never so monstrous and abhommable, but hath it being in this wicked flesh; if not appearing, yet at least secretly lurking in this filthy dungeon, if not in the full growth, yet at least in their seeds and chief principles. There lieth hid impious Atheism, filthy profaneness, abominable idolatry, palpable ignorance, cursed infidelity, damnable hypocrisy, hateful pride, bold presumption, fearful desperation, wicked treasons, horrible murders, beastly incests, adulteries, thefts, covetousness, ambition, cruelty, falsehood, deceit, with a huge swarm of innumerable other sinful abominations. And though these vices and corruptions do not always burst out into the sores of outward actions; yet (like dangerous impostumes) they lie hidden within the body of this flesh; though they are not always exercised in their functions and operations, they being subdued with God's sanctifying spirit in the faithful, and with his restraining grace in the unregenerate, yet these cursed habits and hidden faculties do still remain, even in the regenerate in some degree, although in part mortified and weakened, and in their full strength in wicked men. And as the egg hath in it potentially all the parts of the bird, and only needeth to have the dam to sit and hover over it, until by her warmth it may be hatched; so the flesh containeth in it all manner of wickedness, and if the filthy spirit, like an ugly toad, hover over it, and (as it were) warm it with the heat of his hellish temptations, there will be hatched the kill cockatrices of all sin, if the spirit of God do not crush them in the shell. Neither is this the state of some alone, but even of all mankind, so far forth as they are unregenerate, whereof it is that what David had spoken of some special and notorious sinner of his times, the Apostle in the third Chapter of the Epistle to Rom. 3. 19 ●0. the Romans, extenceth it to all mankind, being considered in the state of corruption. § Sect. 4. That the flesh is the author of all wickedness. Lastly as the flesh is all evil, and all evil in the flesh, so as it is also a fruitful mother of all wickedness, and a filthy sink from such arise the noisome scents of sin, and that poisonous fountain from which do flow the streams of all evil. And this our Saviour noteth whereas he saith, that which cometh out of a man (namely from the inner fountain Mark. 7. 18. of a fleshly heart) defileth him. So the Apostle james maketh this carnal lust the mother, as the Devil is the father of all sin and wickedness, for receiving the seeds of Satan's temptations (as it were) into a fruitful womb, it jam. 1. 14. 15. first conceiveth, and then bringeth forth sin, and so sin when it is finished bringeth forth death. And the Apostle Paul telleth us what cursed fruits do spring from this root of bitterness, namely Adultery, Idolatry, Witchcraft, Hatred, Gal. 5. 19 20 Heresy, murder and many other horrible abominations. Neither in truth can in otherwise be; for who (as Ioh saith) can bring a clean thing out of an unclean? Or what job. 14. 4. can we expect from an evil tree but evil fruits? as our Saviour Math. 7. 18. hath taught us. And seeing the flesh is a sea of wickedness, and a fountain poisoned in the very head, there can nothing flow from it but corrupted streams. And therefore as the Lord gave nine commandments to dry up (as it were) these streams of wickedness, so he gave the tenth to dam up the well head, for in vain it is to stop the current, if the fountain itself be ever springing. § Sect. 5. That the flesh is a more malicious enemy unto us, than the devil or the world. And thus it appeareth how evil and malicious this wicked enemy the flesh is in it own nature; now let us consider how it standeth affected towards us: in which respect we are to know that it matcheth (if not exceedeth) the world, yea the Devil himself in mischief and maliciousness; for howsoever it disguiseth itself under the vizard of friendship and (courtier like) maketh semblance of all love, yet is it in deadly hatred with the spiritual man, continually disturbeth his peace, undermineth his safety, and is still plotting his ruin and destruction. Neither is it possible to conceive a more bitter opposition in all things, then between the flesh and the spirit; for what the spirit undertaketh, the flesh crosseth, what that furthereth this hindereth, and at all times and upon all occasions the one nilleth what the other willeth. In which respect it may truly be said, that these two cannot reign and flourish in the same man at once, for the prosperity of the one, is the ruin of the other, the kindling of fleshly lusts is the quenching of the spiritual, the nourishing of carnal concupiscence after earthly things, is the choking of spiritual concupiscence after that which is divine and heavenly, and the feeding and fattening of the one, is the pinching and straruing of the other, according to that of the Psalmist, he satisfied their canall Psal. 106. 15. desires, but with all he sent leanness into their souls; for the pampering of these lusts bring the soul into a desperate consumption; and the satisfying of them taketh away all appetite after spiritual nourishment From which mortal and malicious opposition, we may plainly gather, that there is no peace to be expected, no not any intermission or surceasing of this war, unless one of the combatants be killed and destroyed; for as fire and water being put together, never cease striving and fight, till either the fire be extinguished, or the water consumed; so is it in this spiritual conflict between these unreconcilable enemies. The which should add much to our Christian resolution, and make us courageously to assault this enemy with careful diligence, renewed spirits and redoubled strength, seeing there cannot be so much as as a truce, much less a secure peace between us, nor any means to preserve the life of the spiritual man, unless we kill and crucify this malicious enemy. § Sect 6. That the flesh is most malicious unto us because it is the author of all sin. But this maliciousness of the flesh will better appear, if we consider the effects and fruits that it bringeth forth against us: which may either be referred to our sin or to our punishment. The former appeareth by that which hath been said, for it is this sinful flesh which worketh in us all manner of evil concupiscence, and from the inward corruption of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies as our Saviour teacheth us. And so far off is the Law of God from stopping this flood of wickedness, that it swelleth so much the higher, and by the opposition of Gods will taketh occasion of greater rebellion, breaking down all the bounds and banks that should stay and keep it in. And as a wild beast or cursed bandog groweth more fierce and enraged when as they are resisted, or when they are kerbed in and tied up: So this savage flesh and sinful corruption take occasion by the knowledge of the law the more to transgress it, and the more that they are checked and restrained, the more violent they grow in their wicked outrage. And this the Apostle testifieth out of his own experience; But sin (saith he that is the sinful flesh) taking occasion by the commandment, wrought in me all manner of concupiscence; for without the law sin was dead. Now sin is the greatest evil that can be imagined, as being opposite to God the supreme goodness, neither is death, punishment, hell, condemnation, nor the Devil himself, so absolutely evil, nor so extremely contrary to God's glorious Majesty. In which regard the flesh which is that sinning sin as the Apostle calleth it, and deep festered and ever running fore which sendeth forth this filth of corruption, is chiefly to be hated of those who love God, as being the principal provoker of rebellion against our supreme sovereign, the bellows which inflame us with the fire of concupiscence, the cause which maketh us so often to offend our gracious God, the thief which robbeth us of all saving graces, the wall of separation between us and heavenly happiness, and that arch-enemy which would often every day thrust us into hell and the gulf of destruction, if we were not supported by God's grace and holy spirit. § Sect 7. That the flesh is the cause of the depraving of our nature and the defacing of God's image in us. And as it is the cause of all evil of sin, so consequently of the evil of punishment: for this is the running and fretting Leprosy which hath monstrously defiled the whole man; and defaced that glorious image of God in which we were created, turning our spiritual wisdom, into folly and ignorance, and our created holiness and righteousness into all injustice and hellish impiety. Yea this flesh and fleshly lusts do not only deface the image of God, but even the image of a man, whilst they take away from him his reason and understanding, and so all difference between him and a beast, for through the sinful concupiscence of the corrupt flesh, man turning away from his Creator to the creatures, looseth not only the image of God, but even the image of himself, and hath the image of the creatures imprinted upon him. And hereof it is that man, Gods most excellent workmanship, is so monstrously deformed, and so horribly abased, that he is become in his natural condition vile and ugly in the sight of God and his holy Angels; yea even a terror and shame to himself, if once the Lord open his eyes and give him a sight of his naked deformities. As we may see in the example of Adam, who being made the most beautiful and glorious of the creatures, was so misshaped and deformed with these sinful lusts, that he could not endure the sight of himself, but as he did run into the bushes to hide his deformities from the eyes of God, so if it had been possible he would have hid himself from himself, and therefore for want of a better covering, made him breeches of fig-leaves to cover his nakedness. Thus also job, when by the light of God's presence he came to a sight of his own corruptions, he was vile and base in his own eyes, abhorred himself, and repent of his job. 42. 6. sins in dust and ashes. So that nothing maketh us more vile and base than the flesh and carnal lusts, even as contrariwise nothing more entituleth us to honour and dignity, then to be cleansed from this natural filth, and to be adorned with holiness, whereof it is that the Apostle matcheth these two together, for having exhorted us to purge ourselves from the sin of uncleanness, he wisheth us in the 1. Thes. 4. 3. 4. next place to possess our vessels in sanctification & honour. § Sect 8. That the flesh bringeth us into a most base condition. Secondly, but this will better appear, if we further consider into what a base condition we are brought, if the flesh and the lusts thereof do get the dominion over us, for whereas there is no estate so vile and abject as the estate of a bondslave, because he is in all things subject to the command of his master, there being no place left unto expostulation, nor so much as any liberty to demand a reason; nor no bondage comparable to the bondage of Satan and our own sinful lusts, because there is no masters so unjust and cruel, the flesh subjecteth us to this miserable thraldom. For if Satan command these abject vassals, they must obey, though it directly tend to the dishonour of God, the hurt of their neighbours, and the utter destruction of their own bodies and souls. And in the like or greater slavery they are to their own sinful lusts. If unjust anger provoke them to revenge, they must kill and slay; if filthy lust impose upon them never so hard a task, they must undertake it, though it be to the ruin of their states, the staining of their fame, yea the hazard of their lives, and damnation of their souls. If covetousness command the compassing of some wealth, they must make no question of right not wrong; of hurting other men or their own persons. If ambition would have them to aspire to preferment, they must not stick to tread all under foot that stand in the way, they must lie and dissemble, swear and forswear, and climb up the craggy rock of honour with intolerable toil, though they are in danger by falling to break their necks, either when they are in the midway, or when they be come to the top of their hopes. If voluptuousness and sensuality will have their appetite satisfied, they must toil and moil and endure many days labour for an hours delight; In a word, they who are in subjection to the sinful flesh▪ they are above all men in the world in the greatest slavery, being like unto Cham, who was a servant of servants, not so much in respect of outward subjection, as in that they are embondaged to their own carnal lusts; for as there is no servant or slave so base and vile, so there is no tyrant in the world so proud and cruel. § Sect 9 That whilst we live in the flesh we cannot please God. Rom. 8. 8. A third fruit and effect which springeth and proceedeth from this sinful flesh is, that whilst we live in it, and it in us, we cannot please God, nor do any thing which is acceptable in his sight; so the Apostle plainly telleth us, that they who are in the flesh cannot please God; and the reason hereof is clear and evident, because to be in the flesh, is to be the servant of sin and the vassal of Satan, and to do nothing but what they like and command; and therefore seeing nothing in the world can be imagined, so opposite and contrary unto God as they, nor any thing so odious and abominable in his sight; and seeing their friends be God's enemies, and those things which please them, be most displeasing in the sight of God, needs must all those actions which are done in the flesh be odious unto him and make the agents obnoxious to his wrath. Now what a miserable condition is this, into which man is brought by his sinful flesh, that both his person and all his actions his words, works and secret cogitations should be utterly misliked and disallowed of him who is the supreme King and judge of heaven and earth, who hath all power in his hand to reward infinitely those whom he liketh and alloweth, and to punish in like proportion, those whom he disalloweth and misliketh. § Sect 10. The flesh setteth man at enmity against God. Rom. 8. 7. Fourthly the flesh nourisheth perpetual enmity between God and the carnal man, for so the Apostle saith that the wisdom of the flesh, or the carnal mind, is enmity against God; for the flesh and carnal lusts are in great league and amity with the Devil and the world, and they all three unite all their forces, to fight against God & all his friends; and howsoever they are often vanquished by his almighty power, yet like malicious enemies the stand continually against him in open rebellion, rather to testify their malice and hatred, than out of any hope of prevailing against him. And therefore they who will be friends unto these fleshly lusts, the wicked world and the arch-traitor Satan, must needs hereby make themselves enemies unto God, according to that of the Apostle, Know ye not that the amity of the world is enmity with God, and whosoever will be a friend of the jam. 4 4. world, is the enemy of God. And again, if any man love the world, the love of the Father is not in him; and the reason which he rendereth is this, because the world and the flesh with the sinful lusts thereof are combined together, for (saith he) all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father but is of the world. For this carnal lusting after earthly things, breeds 1 joh. 2. 16. a neglect and loathing of things spiritual and even of God himself: for their appetite being filled and glutted with the sweet poison of fleshly delights, they have no taste nor relish of those heavenly excellencies, and they who have their senses filled with the seeing of worldly pleasures, have their spiritual sense so dulled and deadded, that they cannot smell Gods odiferous sweetness in his Word and holy ordinances. But as the Beetle chooseth rather to be in the dung then among the sweetest flowers, and the filthy hog is more delighted with rooting in the dunghill, then to walk about in the most pleasant garden: so those who are carnally minded are best pleased, when as by any means they may satisfy their sensual and fleshly appetite, and take no pleasure in spiritual or heavenly things; yea so contrary and opposite are they unto God in all goodness, and such enmity there is between them, that nothing giveth unto them greater distaste and discontentment. And as these fleshly lusts enrage men against God; so also do they Eph. 2. 3. provoke God's wrath against them; and therefore the Apostle saith, that whilst they had their conversation in the lusts of the flesh, fulfilling the desires thereof, they were also the children of wrath, and in that respect in danger daily to be consumed with the fire of his displeasure. Now what a fearful condition is this, to be at enmity, mortal opposition and in hostile terms against God himself? For as the Apostle saith, do we provoke God unto anger? Are 1 Cor. 10. 22. we stronger than he? Can it be well with the earthen pitcher when it dasheth itself against the strong rorke? Or can the silly Mouse escape destruction when he provoketh and encountereth the fierce Lion? And how much more may they be assured of utter ruin and destruction who are at enmity with God himself, who is not only able to arm all the creatures against them, but with a word of his mouth to cast them into hell? § Sect 11. That the flesh is the cause of all our punishments. Finally, as the flesh is the cause of all sin, so also of all punishment; and therefore (because it were infinite to stand upon the particular evils and mischiefs which this malicious enemy causes unto us,) look how many plagues and punishments are inflicted upon mankind, either in state or name, soul or body, and impute them all to the flesh, as the fountain of these bitter waters from which they spring and flow. And yet all these being put together are not comparable to those fearful punishments which it causeth to carnal men in the life to come. For it excludeth them out of God's kingdom and cutteth off all hope of having any part in the heavenly inheritance. For they that are in the flesh, are unregenerate and unsanctified, and without holiness they can never see God; and out of this heavenly city are excluded, dogs and sorcerers, and whore mongers, and Heb. 12. 14. murderers, and idolaters, and whosoever loveth and maketh a lie. And more plainly, the Apostle having reckoned up Apoc. 22. 15. the fruits of the flesh, directly affirmeth, that they who do Gal. 5. 21. such things, shall not inherit the kingdom of God. And lastly the maliciousness of this wicked enemy and the sinful lusts thereof herein appeareth, in that nothing will satisfy them but our death and destruction. For they are those mortal weapons which kill and murder us, and the edge and point of them is not only directed against the body, but against our souls, which are much more precious. And this argument the Apostle useth to persuade us to shun and avoid them; dearly beloved (saith he) I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. The end of which war is not only to get 1 Pet. 2. 11. the victory, and to keep us in subjection, but to cast all that are conquered into the prison of hell, and to plunge them into everlasting condemnation of body and soul. So the Apostle saith, that when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13. fruit unto death, that to be carnally minded is death: and yet more plainly, that if we live after the flesh we shall die; & that he who soweth to the flesh shall of the flesh reap corruption, whereby is meant eternal death and destruction, as appeareth by the antithesis following; but he that soweth to the spirit shall of the spirit reap life everlasting. And the Apostle Gal. 6. 8. Peter likewise telleth us, that the Lord reserveth the unjust unto the day of iudgemen to be punished, but chiefly them that 2 Pet. 2. 10. walk after the flesh in the lust of uncleanness. §. Sect. 12. That the malice of the flesh is the more dangerous, because it is masked under the colour of friendship. Now this maliciousness of the flesh is so much the more dangerous▪ because it is masked & disguised under the colour & coverture of the nearest friendship; for whilst in outward show it seemeth a nearer friend, than a kinsman or dearest brother, and like another self appeareth most careful of advancing our present and future good, it doth most maliciously undermine our safety, and betrayeth us into the hands of our professed enemies; neither can Satan and the world be more ready to besiege and assault us with the forces and troops of their temptations, than the flesh to yield us into their hands by giving free entrance to these assailants, Yea it doth not only open the gates of our souls to let in these mortal enemies, but being entered, it joineth with them, assisteth these hellish forces with a strong army of carnal lusts, and sighteth against our souls, robbing and ransacking them of all spiritual graces, and wounding them even to the death with the wounds of sin, if they were not recured with the precious balsum of Christ's blood. So that we have just cause to complain with our Saviour, that it is not a stranger or professed enemy, but a wicked Disciple and false judas that continually followeth us, waiting all opportunities whereby he may betray us; and that he who eateth bread with us hath lift up his heel against us. And as David complaineth of Achitophel. It is not a professed foe that doth us this mischief, but it is thou, a man, mine equal, my guide and john. 13. 18. Psal. 55. 13. 14. mine acquaintance, our councillor and companion that walketh with us to the house of God. It is one who was borne and bred, liveth and dieth, eateth, drinketh, sleepeth, walketh and talketh with us, which notwithstanding watcheth all occasions of bringing us to destruction; for like tinder receiving the sparks of Satan's temptations it nourisheth and increaseth them, till at length our souls be inflamed with a world of wickedness. Whereby it appeareth that the flesh with the lusts thereof are enemies above all others most dangerous and pernicious; for being secret traitors they are much more malicious than professed enemies, malice and hatred being of such a nature, that the more they are smothered and concealed, the more they are inwardly increased and enraged. They have also the fittest opportunities to work our overthrow in that lying and living with us, they can easily take the best advantages, and then set upon us when as we are most weak or secure, and least provided to make resistance. Moreover being secret traitors they are so much the more able to do us mischief, because suspecting no hurt from them, we do not arm ourselves against them, nor fortify our souls against their assaults; whereof it cometh to pass▪ that we are often overcome and led captive unto sin, before we discovered the enemy or did discern that we were encountered. Finally they fight with us not by marching against us in the open field, but out of secret ambushments, when we fear no danger, and so oftentimes put us to flight, before we have any time to recollect and marshal in order the forces of our mind, or to make any head against their fury. Now what can be more dangerous then to have always in our company such a treacherous judas, who is still plotting the fittest means whereby he may betray us into the power of our enemies? to have always with us such a flattering, false joab, who when he performeth all compliments of kindness, doth but watch his opportunity to stab and kill us; to be besieged with mighty enemies, and to have within the walls of our city secret traitors, who are still ready to open the gates to let them in, and being entered to join with them, that so together they may work our overthrow? §. Sect. 13. How we may d●eaet the malti●●s treasons of the flesh. But it is not enough to know our danger, unless we also be acquainted with the means how we may prevent it. And therefore let us inquire how we may avoid these pernicious treasons and escape the peril of these secret ambushments. And first taking notice that the flesh, whilst it professeth friendship and offereth unto us much profit and many delights, is our mortal enemy, and a sly traitor which taketh part with the chief enemies of our salvation, we must hearken to the Prophet's counsel in another case. Trust ye not in a friend, put ye not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom, and always Mica 7. ●. have it in jealousy, then most suspecting it, when as it offereth to satisfy our desires. And when it commendeth unto us the vanities of the world, promising that in the fruition of them we shall have great contentment, let us beware of secret treachery, and again and again look under these baits to see if there be not hidden under them the hook of sin, and curiously search if these booties are not purposely set out, to make us fall into Satan's ambushments, that so he may overcome us and lead us captive to do his will. For who would give any credit to such a false traitor, as hath before his eyes brought so many to utter ruin, yea which we know by manifold experience, hath many hundred times betrayed us to the Devil and the world, when as it hath tendered unto us the fairest promises & pretences. Secondly, seeing we know it to be a traitorous enemy we must disarm & weaken, captive & hold it in subjection, that so though it have ever a malicious will to hurt us, yet being disabled, it may not have any power to rebel against us. Thirdly we must keep a narrow watch over it and over ourselves, that it doth not take us at any advantage, and often look to our senses, as it were the gates of our souls, that they be not by our flesh and carnal corruption unbarred and left open to entertain the forces of our spiritual enemies. And because our vigilance is not sufficient to prevent the plots and practices of this subtle traitor, let us often entreat, by our most fervent prayers, the keeper of Israel who never slumbereth nor sleepeth, that he will watch over us, and by his holy spirit discover and deface these treacherous enemies. CHAP. IX. That the flesh is an enemy exceeding powerful and mighty. §. Sect. 1. That the flesh is to the unregenerate a mighny king, and to the regenerate a powerful tyrant- WE have showed that the flesh is a most malicious enemy, so that it wanteth no will to bring us to destruction: And now it remaineth that we show how mighty and powerful it is in effecting that which it desireth and lusteth. The which will appear if we consider the mighty power, and subtle policy of these malicious enemies. Their power appeareth both in regard of their strength and number. For the first, if we look upon the flesh in it full strength, as it is Rom. 6. 12. in a man unregenerate, and is not subdued nor hath the vigour thereof abated by God's spirit, we shall find that it reigneth as a mighty monarch in the little world of man, holding every faculty, power and part both of soul and body in subjection. The which the Apostle plainly intimateth, where he exhorteth those whom Christ by his spirit hath regenerated and freed from this regiment, not to let sin reign in their mortal bodies, that they should obey it in the lusts thereof. Yea it reigneth not only as a King and absolute sovereign; but as a Lord or tyrant who having conquered mankind doth hold them in subjection as miserable captives and bondslaves, selling them over to the committing of all actual transgressions, for the base price of earthly vanities. The which the Apostle intimateth in these words; but I am carnal, sold under sin. Whereby Rom. 7. 14. he signifieth that the flesh dealt with him like a proud and cruel tyrant, seizing upon him like one who had bought a slave in the market, and forcibly compelling him to do his will. The which if the Apostle might truly speak of himself though he were regenerate, in respect of that part which remained unsanctified, then how much more may it be verified of those who remain in the state of corruption and unregenerate, who are wholly under the dominion of sin? Now if we would see with what power and unresistible force, this cruel tyrant did rule in all the sons of men, whilst they remained in the state of corruption, hereby it will appear in that they were so utterly unable to free themselves out of this thraldom, that they never durst nor could attempt their liberty, because their wills were no less captivated, than their other parts and faculties, and it was their chief delight to live in this slavery. Neither were any outward helps available, because being possessed and ruled by this legion of wicked lusts, like the Doemoniake in the Gospel, nothing would contain them nor restrain their fury, but they break easily all those chains, gives, and Mar. 5. 2. fetters wherewith they were bound, being (like mad men) a like harmful both to themselves and others. For neither would God's love and many benefits allure them and contain them in obedience, nor his wrath and fearful judgements terrifiee and restrain them from sin; Neither the law of God, containing so many gracious promises to them who obeyed it, and so many terrible threatenings against them that transgressed it, both of temporary plagues and everlasting punishments; nor the execution of these dreadful judgements in the punishment of the whole world by a universal deluge, of Sodom & Gomorrah with fire and brimstone, with many other cities & countries which have been made examples of God's wrath against sin; besides the experience of innumerable particular persons, and even of themselves, visited by the hand of God in a fearful manner, were all sufficient and strong enough to curb and keep under, these sinful passions and corrupt lusts, nor to subdue and thrust out of his regency this powerful tyrant the flesh; till Christ jesus himself came who is the wisdom and power of his father, & conquered him on his cross, triumphing gloriously over him together with the rest of our spiritual enemies; and until he apply the virtue of this victory unto us and by his powerful spirit, which is infinitely stronger than all men and Angels, do vanquish this mighty tyrant, give him a deadly wound of which he continually languisheth, and deposing him from his regency, do set up in our hearts the gracious and glorious kingdom of our blessed Saviour. So that we may conclude this In johan. lib. 3. cap. 34. point with the saying of Cyrill. The voluptuous lusts of the flesh without doubt are of mighty power, by which the minds of men are wholly diverted from all honesty and goodness. § Sect. 2 Of the strength of the flesh being considered in itself. But least those who are regenerate should contemn this enemy, as being weak and impotent, because it is in part mortified & the strength thereof abated by virtue of God's spirit dwelling in them; let us in the next place know, that though it be not in them so puissant and powerful as in those who remain in their natural corruption, yet it is exceeding strong and mighty, whether we consider it simply in itself, as it worketh and rebelleth in those who are sanctified, or compare it with the spiritual and regenerate part. The former is notably set down by the Apostle in his own person, in the seventh chapter of the Epistle to the Romans, where he showeth that this corrupt and sinful flesh is so far off from any conformity to the law, that taking occasion by the commandment, it wrought in him all manner of concupiscence, and so abused the law which was purposely given to restrain him from sin, and to subdue and mortify his corruptions, as a means to give strength, life and vigour unto it. Whereby the law which was ordained to life, became to be unto death. Further showing vers. 8. the power of his fleshly corruption he saith, that it took occasion by the commandment to deceive and slay him, working vers. 9 death unto him by that which is good; that it overcame him vers. 10. and like a slave sold him under sin, that it made him to do that which he allowed not, to omit the good which he affected, and vers. 11. commit the evil which he hated; that though he were delighted vers. 12. in the law of God and desired to obey it, yet evil was present with him That though he constantly resolved to serve vers. 13. God, yet the flesh like a strong rebel making war against vers. 14. him, did often foil and overcome him, and carried him into captivity to the law of sin. Yea of such force and might did this holy Apostle find the flesh in him, that it forced him to cry out; wretched man that I am, who shall deliver me from the body of this death. So else where he telleth us, that Gal. 5. 17. the flesh is not so subdued, but that it continually maketh war against the part regenerate; and standeth in such strong opposition against it, that the godly cannot do the good they would. With whom the Apostle Peter agreeing telleth 1 Pet. 2. 11. us, that the fleshly lusts do fight against our souls. Finally as it hindereth us often times from yielding any obedience to the law, and enforceth us to transgress it; so when we do perform any duties which it requireth, it so defileth and staineth them, that we have just cause to acknowledge with the Prophet that our best righteousness is but like a polluted Esa 64. 6. cloth. Now this strength of the flesh unless it be wounded, subdued and kept under by God's spirit, is always in it full vigour, yea in daily growth, notwithstanding all natural means which can be used. For the decay of nature itself doth not make it decay, but even in sickness it retaineth health and vigour, and when through old age the body is weak and decrepit it continueth firm and strong. § Sect 3. That the flesh it mighty being considered comparatively with the spirit. So also if we compare it with the spiritual part, the flesh is much greater and stronger; and therefore would easily overcome it and quench all God's graces in us, if God should leave us to ourselves to be supported and defended by the strength which we have received, and not continually send us new supplies, and uphold us with the power of his own spirit. For the Apostle telleth us, that in this life we have received but first fruits of the spirit, which is but an handful Rom. 8. 23. in comparison of the harvest, the whole crop of grace being reserved, till we shall receive with it the fullness of glory. And in regard that the flesh in quantiiy did so much exceed the spirit, he sticketh not to say, that the Corinthyans' though sanctified in Christ jesus and called to be saints, were carnal and but babes in Christ; yea having himself 1 Cor. 1. 2. chap. 1. 2. received such a great measure of grace, he notwithstanding in the sight and sense of his great corruption acknowledgeth Rom. 7. 14. that he was carnal and sold under sin. Hereof it is that Divines compare the flesh to the great giant Goliath, and the spirit to little David; and not unfitly, for as David was far unequal to the mighty Giant, and therefore prevailed not against him by his own strength, but by the power of God assisting him, in whose name he came against him, so by the same means only the spirit getteth victory over the flesh, God giving it strength to overcome because it fighteth his own battles. §. Sect. 4. Of the multitude of ●● fleshly lust. Finally unto the strength of our enemy we may add their multitude, for though they be one in name, to note that they are all of the like sinful nature, and as one combined in malice to work our destruction, so are they many in number, even whole legions of unlawful lusts, which continually multiply themselves, by begetting a new offspring after the old are killed and subdued. Whereof it is that the apostle Peter willeth us, to abstain from fleshly lusts, which fight against the soul, speaking plurally of them as being many, even a whole army which maketh war against us. § Sect. 5. That the power of our enemies 〈…〉 us t● shake of all security. The consideration whereof should move us to shake of all security, arising from contempt of our enemies and seeing they are so mighty in strength, and many in number, let us use so much the more care, diligence, and vigilance to defend ourselves against their fury, buckling unto ourselves the whole armour of God, and using all means both for the weakening of our enemies, and the nourishing and strengthening of God's graces in us. Especially let us call upon God, the Lord of boasts, desiring him by our fervent prayers, that he will by his spirit abate the power of the flesh & the sinful lusts thereof, and re▪ enforce and strengthen the army of his spiritual graces in us, by sending to them daily new ●i●es and ●●esh supplies, that so in the end we may obtain the victory. § Sect 6. That the might of our enemies 〈…〉 discourage 〈…〉 courageous. Neither should the power of these spiritual enemies daunt and discourage us, an● so make us cowardly to she, or yield ourselves as slaves unto them; because being so much too strong for us, there is no hope of with standing their fury or obtaining victory. But let us still remember that we fight the Lords battles, and therefore he being on our side, we are sure (if we will but fight) to obtain the victory in the end. Let us remember that our Grand Captain JESUS CHRIST hath by his death overcome sin, and led it captive upon his cross, triumphing gloriously over it together with the rest of our spiritual enemies, so as none of them shall be able to hurt us. With which meditation the Apostle comforted and encouraged himself in his tedious conflict with the flesh; for having pitifully complained and cried out; Wretched man that I am who shall deliver me from the body of this death? He presently 2 Sam. 2●. 9 addeth; I thank God through jesus Christ our Lord; By whom alone he had obtained strength, whereby he was able to stand in the fight, and was assured in the end to get the victory. Yea let us call to mind that he by his spirit hath applied unto us the virtue ●f his death, whereby he hath given unto our flesh such a deadly wound, that it shall never recover o● it, but languish in a continual consumption, until by our death it be fully abolished. And therefore when we like weak and white-livered soldiers are tired in the fight, let us fly to the standard and fight under the shield, of Christ our Saviour, who is our true Eleazar (the comfort of God) and so mighty and omnipotent, that he is able to vanquish and overcome all our enemies alone, only he would have us to fight with him in the battle, that so we might also accompany him in his glorious triumph. Let us remember that though our spiritual part be but the first fruits, yet it is an earnest of the whole harvest; though it be but small in quantity, yet it is full of virtue and vigour, the God of life giving life unto it, and like a little quintessence, which is stronger in operation, by that virtue which it receiveth from the fire of God's Spirit, than a great quantity of common waters. Whereas contrariwise the flesh, though it be much greater and stronger, yet being deputed to mortification and having received a fatal blow, of which it daily languisheth and decayeth; it is a giant indeed in strength and bigness, but yet such an one as being in a deadly consumption, pin●th away by little and little till it be wholly abolished. And on the other side the spirit as a child in age statute, yet is in a continual growth until it come to man's estate and a perfect age in jesus Christ. CHAP. X. Of the Policy of the Flesh; and that it is more dangerous and pernicious than it power and strength. § Sect 1. 〈…〉. IT now remaineth in the next place, having seen the power of the Flesh, that we also consider of the policy of this enemy. The which as it is great in itself, so also most dangerous and pernicious unto us. For howsoever the strength of the flesh be very great, yet the policy thereof doth far exceed it; for being not a possessed enemy, but a secret traitor, it is more exercised in cunning undermining of our safety with subtle sleights and politic stratagems, then in assaulting us after an open and hostile manner with strength and violence. Hence it is that the Lord telleth us by the Prophet, that the heart (whereby he understandeth the soul of man, or that part of the soul which remaineth unregenerate) is deceitful above all things, and so desperately wicked in this depth of fraud, that none can jer. 17. 10. know it but the Lord, who is omniscient, and knoweth all things. For howsoever Satan the old Serpent in respect of his natural abilities and long experience, may be more cunning and politic in himself, yet his deceit is not so great, in abusing and wronging us, as is the deceit of our own flesh. For this being a part of ourselves, yea of every power, faculty and member of our souls and bodies, it is of the privy counsel of all our thoughts, and knowing our most hidden imaginations and secret intentions, it can take advantage of them to work our own overthrow; where as Satan being ignorant of them, cannot by all his craft and subtlety so much endamage us. And in this respect Satan cannot deceive us, unless our own flesh assisting him do first deceive us, whereof it is that our Saviour, being pure from all fleshly corruption, and most free from this carnal guile, could not possibly be deceived with Satan's policies and most subtle stratagems. Whereas on the other side our own flesh can easily abuse and cousin us, though it have no help at all from the arch-enemy of our salvation. And hereof it is that the flesh in the Scriptures is called the old man, to note unto us, that as men in this age, grow by their long experience very politic, and unless they be sanctified with God's grace and holy Spirit, very subtle, crafty and full of fraud, so the flesh exceedeth and aboundeth in fraud and treachery. § Sect. 2. Of the strength of the flesh being considered in itself. Rom. 8. 7. Now this fraud and policy of the flesh, as it is most malicious in itself, so it is most pernicious unto us. The former appeareth in that it taketh part with sathan, the wicked one, against God himself the chief goodness; for so the Apostle telleth us, that the wisdom of the flesh is enmity against God. And that this policy is most pernicious unto us, it is manifest, first because it often prevaileth, and much deceiveth us; as the Apostle out of his own experience complaineth- Rom. 7. 11. Sin taking occasion by the commandment deceived me. In which regard that may justly be Rom. 7. 11. said unto us which the Prophet speaketh in another case, Trust ye not in a friend, put ye not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom. For so often and commonly are we hereby deceived and abused, that we have just cause to subscribe to the wise man's saying: He that trusteth in his own heart is a fool. Secondly the perniciousness of this policy unto us hereby appeareth Pro. 28. 26. in that it tendeth unto no less hurt than our death and utter destruction, for so the Apostle telleth us; that the wisdom Rom. 8. 6. of the flesh is death, and therefore he joineth these two together, that sin, or his sinful corruption deceived & slew Rom. 7. 11. him; because it was such a deceit as brought death and destruction, unless he had been redeemed and freed from it by the precious death of jesus Christ. Finally, the danger of this carnal policy and deceit is so much the greater, because it is so subtle and secret so deep and disguised, that it can hardly be discerned and found out; according to that of the Prophet jeremy, The heart is deceitful above jer. 17. 10. all things and desperately wicked, who can know it? So that our longest line cannot sound the bottom of his gulf, out quickest and most piercing sight cannot discover the multitude and strength of these subtle enemies, because they display not their colours in the open field, but lie hidden in secret ambushments: yea they mingle themselves amongst our own forces, and disguise themselves in our own coats and habits. They make show of simplicity and sincerity, when as there is nothing but craft and deceit: and these dangerous bogs seem outwardly fair green fields and firm ground, but having with this outward show invited us to them, we are ready to sink, and to be swallowed up and perish, when we rest upon them. In which regard it behoveth us to follow the Wise man's advice: Pro. 4. 23. Keep thy heart with all diligence. And the exhortation Pro. 4. 23 Heb. 3. 12. 13: of the Apostle: Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, whilst it is called to day, lest any of you be hardened through the deceitfulness of sin. For how hard is it to overcome those enemies, which are so hardly discovered? and to frustrate and prevent those deceits which cannot without great difficulty be so much as discerned? § Sect. 3. That the policy of the flesh should make us more watchful and vigilant. But let this difficulty in sounding of the depth of this hellish policy, and in searching out those deceits which lie lurking in these dark corners, only make us more vigilant and diligent to discover them but not daunt and discourage us, or make us less confident and courageous in fight this spiritual conflict; for be the flesh never so politic and even inspired with all the subtlety of the Devil, yet have we a wisdom to direct us 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 deceit, that we cannot enter into it, or being entered can not tell how to get out; and though it be such a dark dungeon of deceit, that by the light of our own wisdom and understanding we cannot see into it; yet the Lord hath given unto us his word to be our line, which if we follow we shall find every creak and corner, turning and winding of this Labyrinth of wickedness; and to be a light shining in the darkest places, which is able to dispel this Cimmerian darkness, and to discover clearly all these subtleties and 2 Pet. 1. 19 crafty policies, teaching us also the way to prevent and defeat them, so as we shall not be in danger of these secret ambushments. So the Apostle telleth us, that the Word of Heb. 4. 13. God is quick and powerful, and sharper than any two edged sword; piercing even to the dividing a sunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. And therefore as the darkest dungeon whereall things are hidden and unseen, becometh as light as any other place, if there be made an open passage, for the sunbeams to shine into it▪ so as all the filth and sluttish corners are manifest to every beholder, which before by reason of the darkness none could discern: so this dungeon and depth of carnal policy hideth all things, and is itself hidden from our sight, so long as we bring unto it no other light then our dark understanding: but if once the beams of God's shining truth, and the bright rays of his holy Word do enlighten us, we shall easily discern these deep and dark deceits, and discover all the secret filthiness and abominable wickedness which lieth lurking in these secret corners. So that if we will make choice of God's Word to be a lamp to our feet and a light unto our Psal. 119. 105. paths; we shall easily avoid those secret snares which lie in our way, and escape those subde stratagems and dangerous ambushments, which the flesh hath purposely laid to ensnare and cirumvent us. If we will often and seriously study in this holy book, we shall find all the sleights and subtleties of those spiritual enemies laid open, together with the means how we may defeat them. But withal, because the flesh doth continually cast fogs and mists before our eyes, that we may not discern this light; and like some kinds of fish doth purposely muddy these clear waters, that so it may the better glide away and not be discovered; we must continually desire the Lord to open our eyes, that we may see the wonderful things of his Law, and that he will by the light of his holy Spirit so illuminate our minds, and dispel these fogs and mists which Psal. 119. 18. the flesh daily raiseth, that we may see all the deep policies, and dangerous subtleties of the flesh, and have such a measure of spiritual wisdom and understanding, that we may be able to prevent and escape them. CHAP. XI. Of certain particular deceits of the flesh respecting our persons. §. Sect. 1. The first deceit that we are nothing so evil as in truth we are But come we from the general to some particulars, which as they are most common and ordinary, so also most dangerous and pernicious, for more easily might I number the hairs of a man's head, or the stars of heaven. Yea the grass in a large field, or stones upon the sea shore, than all the deceits of our corrupt flesh. Besides my late worthy assistant in the work of my ministery, that excellent light of God's Church, which (ah) M. Daniel Dike. too soon did set unto us, that he might for ever gloriously shine in heaven, hath in his book of the deceitfulness of the heart so sweetly and divinely discoursed on this subject, that he hath eased me of this labour. Yet this discourse so necessarily requiring, that I should say something of this argument, as that it will seem maimed if it go without it, I will a little insist upon it, and for our more orderly proceeding I will refer these deceits of the flesh to two principal heads. The first such as respect our persons and states, the other such as concern certain duties which God requireth of us. For the former, it is a common and most pernicious policy of the flesh to persuade us, that we are nothing so evil, corrupt and wicked as in truth we are. To the entertaining of which conceit we are the more easily induced by reason of ignorance and blindness of mind, pride and self-love which naturally reigns and rule in us. For though we be wholly, from the crown of the head to the sole of the foot, defiled with sin, and thereby utterly disabled unto any good duty; yet we see that the most have an opinion of their own worth and excellency; For many boast themselves in the goodness of their natures, as though therein they might be accepted, not only of men, but also of God himself; many vaunt of their pure naturals, and works of congruity, which before grace received they are able to perform in the strength of their natural abilities; many do rest in their own civil justice and honesty as though it were sufficient to justify them in God's sight, many bless themselves in their legal righteousness, as though thereby they could merit heaven with some small help; and finally many with the Angel of the Church of Laodicia do think themselves rich and so increased in goods, that they stand in need of nothing; when as in truth they are wretched and miserable, poor, blind and Apoc. 3. 17. naked. But let us take heed of this policy as being most dangerous & pernicious, seeing it maketh men rest in themselves and upon the weak reed of their own righteousness to their utter perdition, and keepeth them from flying unto Christ, and from hungering after his righteousness by which alone we are justified and saved. And as it keepeth us from embracing Christ by faith, so also it hindereth our repentance, and nourisheth in us carnal security and hardness of heart: for we must first see our sins before we can ever bewail or turn from them, and whilst we have any opinion of our own good natures, or our legal righteousness, we can never as we should bewail our sinful corruptions, nor carefully use any means to be purged from them. §. Sect. 2. The means to defeat the former policy. Whereby it appeareth that no policy is more pernicious if it prevail against us, seeing it spoileth us of our Saviour Christ, and of all the gracious promises of life and salvation contained in the Gospel, which are all made on the condition of faith approved to be lively and justifying by the fruits thereof in unfeigned repentance. The which should move us to use all our care and endeavour that we may defeare it: to which purpose we must not look upon ourselves as we appear in the twilight, or rather in the dark night of natural knowledge, nor yet through the false spectacles of pride and self-love, which will hide and disguise our vices and corruptions and make them to show themselves in virtues colours; but we must look upon ourselves in the glass of the law, and try our thoughts and words, our works and our ways by the rule of God's word, and so shall we plainly discover our blemishes and difilements, yea our monstruous deformities and ugly corruptions, with the averseness of our wills to all good, and the perverseness and crookedness of our hearts affections. For there shall we see that our understandings are so blinded that though they be wise unto evil, yet to do good Eph. 4. 18. they have no knowledge; that our judgements are wholly jer. 4. 22. corrupted, mistaking evil for good, and good for evil, right for wrong, and wrong for right, truth for falsehood, and falsehood for truth; that our imaginations are evil and that continually; that our consciences are either seared through security or affrighted with terrors and horrors through despair, and either accusing when they should excuse, or excusing when they should accuse; that our memories are slippery to retain any good thing, and retentive like brass or iron in keeping and preserving sinful and wicked impressions, that our wills stand in open rebellion against God nilling what he willeth, and willeth what he nilleth. That our hearts are averse to all goodness and cleave fast to all worldly and sinful vanities; that our affections are wholly corrupted and disordered and all the members of our bodies are the ready instruments of sin. There shall we find that by reason of this corruption we are notable to think a good thought, nor so much as will that which is good, that we are altogether unprofitable servants, yea 1 Cor. 3. 5. Phill. 2. 12. Eph 2. 1. 3. rather the slaves of sin and Satan▪ the children of wrath, and not only sick but even stark dead in our sins; that we have not only in us utter barrenness of all good, but the seeds of all wickedness, lurking and lying hid, which sprout forth upon all occasions, when as they receive any warmth and moisture from the temptations of Satan and jer. 13. 23. the world; yea would of themselves daily come to growth and ripeness if they were not continually nipped and restrained by the common grace of God's spirit, Finally that the blacke-moore may as easily change his blackness, and the leopard his spots, as we our sinful condition into a better estate; yea that in stead of making any satisfaction by paying the old score, we are ready to increase our debt by adding new sins unto the old, and so plunge ourselves into more fearful condemnation. And thus may we defeat this policy of the flesh and coming unto a true sight of our own natural vildness, we may abhor ourselves in sackcloth and ashes, and renouncing our own righteousness, may hunger after the all-sufficient righteousness of job. 42. Christ, and applying it unto us by a lively faith may find it effectual for our justification and salvation. § Sect 3. The second policy that the good things in us are much better than in truth they are Secondly as the flesh persuadeth us that we are nothing so ill as we are in respect of our sinful condition, so that the good things which we seem to have are far better and of much greater excellency then in truth they are, and as there it looks upon our faults and vices though the thick fog of ignorance which maketh them to be scarce visible and discernible; so when it beholdeth any appearance of good in us it putteth on the spectakles of pride and self-love which make them seem to be far greater than they are in deed; every moal-hill a great mountain, and every small star as large as the Sun itself. Thus it magnifieth to a mere worldly man the goodness of his nature, as though this alone without any further help would bring him to heaven; and maketh him believe that his common gifts are special endowments, that Gods restraining grace in him, is sanctifying and saving grace, and his moderated and blunted vices and corruptions to be singular virtues and great perfections. Thus it persuadeth the proud iustifiarie to rest in his inhaerent righteousness and legal obedience for his justification and salvation. And to this end it bleareth his eyes so as he cannot see any wants and imperfections in it, and worketh in him a conceit, that it is most perfect both in the parts and degrees, when as there is nothing but defects and corruptions. Thus it made the young man in the Gospel to boast that he had done all commanded in the law, when Mat. 19 20. he had transgressed all; and to ask after a greater task, what lack I yet, when as his work was not so much as begun, Luke. 18. 11. & 23. 23. and as yet he had done nothing. Thus it made the proud Pharisee to brag of his legal righteousness even unto God himself, and to rest in his paying of small tithes, mint, commine and anise, as though he had done the weighty things of the law. Finally thus it persuadeth the sincere professor to overween his gifts, and to magnify above measure the graces which he hath received. It maketh him believe that his little mite is a rich treasury, and his small grain of musterseede, and first degrees of faith, to be already a great tree; that he is good wheat able to endure the fan or the blasts of any temptations, whereas if Christ prayed not for him, that his faith might not fail, he would when Satan should sift him, prove but light corn, if not very chaff; Finally that he is so strong in Christ, that he can willingly suffer martyrdom for his name sake, and with Peter to presume that though all the world should forsake him, yet he would not; when as the voice of a poor damosel will make him start back, and the smallest loss of goods or impeachment to his credit, will easily move him to abjure his profession. The issue of which deceit is most dangerous if by God's grace it be not prevented, for the main end at which our deceitful flesh herein aimeth is, either to puff us up so in pride, that we forget God the sole author of our gifts, and spoil him of his praise, by arrogating it unto ourselves; and that we grow insolent in respect of men, contemning those who in our false conceit come short of us. And secondly that we rest contented with that measure of grace which we have, as being abundantly sufficient; and never use any means, whereby our imperfect and defective graces may be increased and grow to greater perfection. §. Sect. 4. The means to defeat the former policy. Now if we would stand in the day of temptation, and not be overtaken with this deceit of the flesh; the best way is first, that we deck ourselves with humility, as the Apostle exhorteth: remembering that the way to obtain 1 Pet. 5. 5. more grace at the hands of our heavenly father, is to bemoan our small measure, to be empty in our own conceit, & to hunger and thirst after more, for he resisteth the proud, but giveth his grace to the humble, he filleth the Luke. 1. 53. hungry with good things, but sendeth the rich empty away; neither doth he ever raise and build the goodly palace of his grace and virtue, but where he hath first laid the foundation of humility. And therefore let us not (as the Apostle Rom. 12. 3. exhorteth us) think of ourselves more highly than we ought to think, but think soberly, according as God hath dealt to every man, the measure of faith. Secondly, let us cast away those false spectakles of pride and self-love, which make our small gifts to seem so great, and examine our graces by the never-deceiving light of God's word. And there we shall plainly see how far we come short of that perfection which God requireth, what a little pittance it is we have in comparison of that which we want, and how our small measure is blotted and stained with the flesh of our corruptions. Thirdly, let us not commend our graces to the eye of our deluded judgements as shopkeepers do their courser wares, by setting courser by them; we have in our sight the example of others who come short of us; but let us compare our little sparks of grace with those bright flames which have shun in the patriarchs, Prophets and Apostles, yea in our Saviour Christ himself, and so we shall not be proud of our progress, but ashamed rather of our small, profitiencie; and with the Apostle forgetting those things which are behind, and reaching forth Phil. 3. 13. to those things which are before, we shall press towards the mark, for the price of the high calling of God, in Christ jesus. CHAP. XII. Of the flesh's policies respecting our estates. § Sect 1. The first policy respecting our estate is to persuade the faithful that they are hated of God because they are afflicted. ANd these were the chief deceits of our flesh respecting our persons. Now concerning our estate it useth a wicked policy whereby all men are exceedingly abused & deluded, which is to draw us unto a false judgement concerning our estate, as either to think ourselves miserable when we are in the way to happiness, or happy when we are in the way to perdition. Concerning the former it is commonly used by the flesh towards the children of God when they are in the state of affliction either of body or mind. For when poverty pincheth them, or reproaches are cast upon them, or sickness seizeth on their bodies, or griefs upon their minds; when they are cast down in the sight of their sins, and are terrified in their consciences with the apprehension of God's displeasure, than the flesh is ready to persuade them that these are signs of God's wrath and of their reprobation and damnation. But concerning this policy I shall not need here to say much, seeing I have sufficiently armed the Christian against it in the first and third part of this Christian warfare, where I have proved that this is a false judgement of the flesh & quite contrary to the Scriptures, which teach us that afflictions either of body or mind are unto us marks of God's love and signs of our adoption, when as we make a right use of them, and are by these fatherly chastisements reform and amended. § Sect. 2. The second policy to persuade us that we are in an happy condition when our state is most miserable. But the contrary unto this, as it is much more dangerous, so also much more frequent and common; namely for the flesh to persuade us that we are in an happy and blessed condition, when as in truth we are in the very laws of eternal death and condemnation. And thus the flesh abuseth either those, who being in the bosom of the Church are professed worldings, or such as in their profession and conversation do make some show of Christianity. Concerning the former; how many are there that bear the name of Christians, who are slaves to the world and their own lusts, and the very bondslaves of the devil, making no conscience of their ways, but given over to all liscentiousnesse, and to commit all manner of sin with greediness? and yet are deluded by the devil and their own corruption, with this conceit, that they are in God's favour, and that they among other shall be saved. How many are there that live in ignorance and infidelity, and worship no other God but the idol of riches, pleasures and worldly glory; that make no conscience of swearing, forswearing, blaspheming, of profaning Gods Sabbaoths, unjust anger, furious revenge, malice, envy, cruelty, oppression, whoredom, drunkenness, fraud and all manner of outrageous wickedness: and yet are deceived by their own corrupt flesh, persuading them that God will never call them to an account for any of these things, but either not observeth them, or will soon forget them; or if at all he do remember them, yet he will not at all lay these things to their charge if they profess themselves Christians, and have time even at their last hour to call for mercy? § Sect 3. Outward privileges no sure testimonies that we are in God's love. Now the chief arguments which the flesh useth to delude men with this false judgement are two. First because they are Christians by profession and not Turks, jews or Infidels, and members of the true Church who have their part in those royal privileges, the Word, Sacraments and Prayers in the assemblies. But let such know that all these privileges will no more benefit them, than they did the rebellious jews, who having these perrogatives long before them were utterly rejected for their rebellion and disobedience, that it will do them no more good to pretend the name of Christ or his Church, than it did them to cry out, the Temple of the Lord the Temple of the Ierm. 7. 4. 12. Lord, or to boast of their circumcision, sacrifices and legal ceremonies. Let them remember that; not the hearers of the law, but the doers thereof are justified; and that these who are only hearers and not doers of the word do but deceive themselves. Let them call to mind, that he who was privileged jam. 1. 22. Mat. 22. 13. to come to the wedding feast of the King's son, but was found there without his wedding garment, was haled from thence and cast into utter darkness where is weeping and gnashing of teeth; that though the tars are suffered to grow with the good corn in the same field even until harvest, yet than they shall be pulled up, gathered into bundles and cast into the fire. And that though the Mat. 13. 30. goats and sheep be suffered here to graze together yet the time shall come when they shall be severed, and the goats being set on the left hand shall hear that dreadful sentence. Depart from me ye accursed into hell fire prepared for the devil Mat. 21. 41. and his Angels. Let them know that by all these outward privileges the which they have so much abused, they shall have their punishments hastened and increased; For judgement must begin at Gods own house, and he will plague 1 Pet. 4. 17. jer. 25. 29. the city where his name is called upon. If our King be so just and virtuous that he will severely punish wickedness in the common wealth, how much more in those who are in his own family? If the jealous husband hateth filthiness in strangers, how much more in his own spouse or children? And if the husbandman will scarce suffer a brier or thistle grow in the fallow field, how much more will be pull them up when as they grow among his corn and in such grounds as he hath best tilled and most carefully manured? if the Bridegroom can abide no loathsume annoyance in any corner of the house, how much less will he endure it in his bridal chamber? Yea let strangers speed how they can, the Lord will not suffer himself, to be dishonoured by those who profess themselves to be his servants, but as they cause his name to be blasphemed by their sins, so he will cause it to be glorified in their punishments. Let the weeds in the woods grow till they whither with age, yet they shall be pulled up if they be found in the parden wherein God delighteth. And if Sodom and Gomorrah shall not scape unpunished, then Corazin and Bethsayda shall fall into a much more fearful condemnation, who hearing Christ's heavenly Sermons and seeing his miracles, continued in their sins without repentance. And the Apostle telleth us that, the Mat. 11. 21. earth which drinketh in the rain that cometh oft upon it, and Heb. 6. 7. 8. yet bringeth forth nothing but thorns and briers is above all other soils rejected, and is nigh unto cursing, whose end is to be burned. § Sect. 4. That worldly prosperity is no sure sign of God's love or our happy condition. The second argument which the flesh useth to persuade carnal worldlings that they are in an happy condition and in the love of God is, because they abound in earthly prosperity and with many temporal blessings, which they esteem as so many testimonies of God's love and signs of their own salvation. And surely it cannot be denied but that these things are good in their own nature, as being the gifts of our good God, which he giveth as rewards of virtue and the temporary wages to those who serve him; but yet they are not absolutely and simply good, but in respect of their use of an indifferent nature, good to the good, and evil to those who abuse them unto evil. And therefore as the children of God who have a right use of these temporal blessings, when they use them as instruments of their bounty and beneficence, to the glory of God and the good of their fellow servants, may esteem them as pledges of God's love and earnest-pennies of their salvation; so carnal worldlings who abuse them to pride, forgetfulness of God, profaneness, wantonness, oppression, cruelty and all manner of sin, have just cause to think, that they are gifts given them in God's wrath, that they may be snare● to entangle them to their deeper condemnation, according to that of the Psalmist let their table become a snare before them, Psal. 69. 22. and that which should have been for their welfare let it become a trap. Again the Scriptures teach us that we cannot by these outward things judge either of God's love or hatred towards Ecle. 9 1. 2. us, seeing all these things come alike to all, and there is job. 21 6. 7. 8. Psal. 73. 1. 2. etc. one event, to the righteous and to the wicked, or if there be any difference it is commonly in this, that the wicked flourish in all worldly jollity, when as the godly are afflicted with many miseries; as it is notably observed and at full described both by job, David and jeremy. Thus we see Abel jer. 12. 1. murdered, and Cain waxing great and building cities, Pharaoh and the Egyptians reigning as Lords and tyrants, and the poor Israelites making brick, beaten and misused; Nebuchadneser like a great monarch ruling over nations, and the people of God subdued and led into miserable captivity. And the experience of our own times teacheth us, that we cannot conclude that we are in God's favour and in the state of salvation, because we thrive in the world and have good success in all our endeavours, seeing by this reason we might infer that the great Mogul, the Turk, Persian and many other Infidels and Pagans were better beloved of God than Christian Princes, and among Christians many profane and carnal men, than the sincere lovers of God's truth; because they more abound in these worldly blessings. But of this point I shall need to say little here, seeing, I have written so much of this argument in my second part of this Christian warfare. § Sect. 5. That a civil life is not sure sign that we are in the state of grace and salvation. And thus the flesh abuseth those who are professed worldlings: Neither doth it deal less deceitfully with those that make some show of religion; the which are of two sorts civil justiciaries and temporary hypocrites. Concerning the former, it persuadeth them, that they are in good estate because they live civilly and unblamably among their neighbours in respect of notorious crimes which are punishable by the laws of men; and maketh them to bless themselves because they are no murderers, adulterers, drunkards, thieves, perjured persons, and covenant breakers; but contrariwise deal honestly with all men, keep their word, pay every one their due, and sometimes also give an alms to those that are in want and misery. And because in respect of their duty towards God, they are of that religion which the Prince is of, and the Law requireth, and are no recusants, but come to the Church with the rest of their neighbours, and there hear divine service, and the word preached, and receive the Sacrament as oft as the law enjoineth. Though in the mean time they are utterly ignorant of the true God, his persons, nature and attributes of jesus Christ and his natures and offices, and the great work of redemption, and in a word of all the principles of true religion. And though they make no conscience of performing any duties of the first table (as of Prayer, hearing the Word; receiving the Sacrament, sanctifying the Sabbath) in spirit and in truth, as God requireth, but only formally for custom and fashion sake, yet their corrupt flesh maketh them believe, that God will accept of their good meaning and superstitious devotion, and will be well satisfied with their bodily exercise and lip-labour, though their hearts be far from him; yea though in the very time of his service they set up idols in their hearts, and have all their cogitations wholly taken up with their pleasures, profits and other vanities of the world. But that we may not be overtaken with this deceit, let us know and remember, that God will not accept of us, unless with David we have respect unto all his commandments, and make Psal. 119. 6. conscience of performing as well, (yea principally) the duties of the first table, as of the second; that the fear of God and his true religion▪ is the head and first beginning of saving wisdom; and that it is but a counterfeit and carnal Psal. 111. 10. righteousness, such as was in the heathens, which doth not spring from the root of piety; that we cannot have a lively faith without saving knowledge, nor do any good works without faith; that without faith we cannot please Heb. 11. 4. Rom. 14. 23. God, and whatsoever we do without it is sin. That if our justice arise not from godliness, it is but merely moral civility, and if our love of our brethren spring not from the clear fountain of God's love; than it streameth from the filthy puddle of self-love. Let us know that God will be worshipped, not after the commandments of men, but after his own revealed will, and that whosoever serve GOD principally because the prince's law requireth it, and not because God commandeth it, he worshippeth his King above his God. That bodily exercise profiteth 1 Tim. 4. 8. nothing, and that the Lord will be worshipped in spirit and joh. 4. 24. truth; that God regardeth not formal service which riseth rather from custom then conscience, and that the religion of the soul, is the soul of religion, without which it is but a dead carcase. That God can endure no rivals in his service, nor no halting between jehovah and Baal, God and the world; he cannot abide a double or divided heart, but he will either have all, or leave all to the Devil and the world; and finally that our good meaning will be no currant payment in the day of account, seeing it hath not God's image and stamp upon it, but is coined in the forge of our own brain, and hath on it the print of our own inventions, which the Lord esteemeth no better than high treason against his royal crown and dignity. § Sect. 6. That a bare profession of the true religion is not sufficient for salvation. And thus the flesh deceiveth civil justiciaries: the like deceit it useth towards hypocrites, with whom it dealeth diversly according to their divers kinds. For either they are gross hypocrites, who though they make a great show of religion, yet their lives are so evil and scandalous, that their hypocrisy is detected and manifest, not only unto others, but also to their own hearts and consciences; or more cunning and subtle, who by their outward profession and seeming conformity to the law, deceive not only other men, but themselves also. Concerning the former; the flesh deceiveth them with a vain conceit that the bare profession of the true religion is sufficient for their salvation without all practice and obedience, that it is enough to say that they have faith, though they be utterly barren of all good Works, to cry, Lord, Lord, though they neglect the will of our heavenly Father, that they be hearers of the word, though they be not doers of it, and that they profess that they know God, though in their works they deny him, being abominable, disobedient, and to every good work reprobate. But this is so contrary to the whole course T●. 1. 16. of the Scriptures, that who so is but a little conversant in them, may plainly see, yea palpably feel this deceit▪ neither is it possible, that any should be deluded with it, but those whom the god of this world hath blinded, and for want of love to the truth are given up of God to be seduced 2 Thes. 2. 11. with strong delusions, and to believe lies. For there we shall Rom. 2. 13. plainly see, that these conceits are crossed and contradicted in direct and express terms; namely that not the hearers but the doers of the word are justified; that if we hear jam. 1. 22. joh. 13. 17. Luke. 11. 28. Mat 7. 21. jam. 2. 14. 17. 26 and do not, we do but deceive ourselves: that they only are blessed, who hear the word and keep it; that not every one who saith Lord, Lord, shall enter into the Kingdom of heaven; but he that doth the will of our Father which is in heaven; that it will nought avail us to boast of our faith, if it do not appear in the fruits of good works, seeing such a faith as is without works, is but a dead carcase, without life or soul, and therefore cannot justify nor save us. So the Lord sharply reprehendeth and condemneth wicked men, for Psal. 50. 16. 22. making profession of his religion: Unto the wicked, saith God, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth; seeing thou hatest instruction, and castest my words behind thee? etc. And then concludeth: Now consider this ye that forget God, lest I tear you in pieces and there be none to deliver. So the Prophet jeremy. Behold ye trust in lying words that cannot profit. Will ye steal murder, and commit adultery, and swear falsely, and jer. 7. 8. 9 burn incense unto Baal, and walk after other gods that ye know not, and come and stand before me in this house which is called by my name, and say, we are delivered to do all these abominations? § Sect. 7. The flesh's deceit in persuading men to rest in external ceremonies. But if this deceit be too gross, as having nothing to colour or countenance it but the slight thin veil of a bare profession, than it will persuade us to place all religion about external rites and ceremonies, and to think that we have done enough, if we be strict in the observation of them, although in the mean time we make no conscience of many Moral duties, and utterly neglect the weighty things of the Law. So the Pharisees of old placed Mat. 23, all their religion in some legal rites and human traditions, in external washings, sacrifices, and tithing mint, cummine and anise, and neglected the duty of children to their parents, the pure and sincere service of God, and the weighty points of the Law, judgement, mercy and faith. And the Apostle telleth us of some in his times, who placed all their religion in the observation of days Sabbaths, Holidays, and New Moons, and in their observance of certain ordinances, Col. 2. 16. 21. as touch not, taste not, handle not, all which did perish with the using? And wherein doth in these days the religion of the Papists chiefly consist, but in the observation of such holidays, washings, purifications, fastings from certain meats, at certain times, and in use of their rites and ceremonies which they prefer before, and press more, than many Moral duties or the essential parts of God's service, with which they will much more easily dispense, then with their traditions and superstitious inventions? With which deceit if the flesh prevail not, it is ready to thrust us into the contrary extreme, and to place all religion in the opposing of these superstitious ceremonies, and to spend all our time which should be spent in attaining unto the knowledge and practice of true godliness in declaiming against will-worship and human traditions. As though it were enough to be free from superstition, though we be destitute also of all true religion, to oppose against false worship, though we do not practise that which is true, to be zealous against ceremonies, and to be key-cold in embracing the substance, truth, faith, mercy, judgement, brotherly kindness and the rest. § Sect. 8. The means to defeat the former policy. But that we may not be overtaken with this deceit, nor be persuaded to spend the strength of our devotion about ceremonies & things of small moment, let us know, that there is no less order and due proportion, than justice & judgement in the commandments of God, the Lord requiring that those things which are chief and principal in their own nature should have the first and chief place in our obedience. So the Moral duties are to be preferred before ceremonial; and among them, our duty to God before our duty to our brethren, the duties of greatest importance before the mean, and the mean before the least. Which order who so transpose and will prefer the duties towards men before their duty unto God & the ceremonies before the substance; such men's religion is hypocritical and odious in God's sight. Hence is it that the Lord condemneth Esa. 11. 12. 13 the Sabbaths New Moons, sacrifices, and solemn assemblies of the jews, because they put all their religion in them, and neglected judgement, mercy, relieving the oppressed, and judging the fatherless. Thus he condemneth Esa. 58. 5. their fasts and the afflicting of their souls by these bodily exercises, because they were joined with strife and debate, oppression and cruelty, yea so odious is this ceremonial service being severed from the more weighty and substantial, that the Lord professeth, that he that killeth Esa. 66. 3. an Ox, is as if he s●●e a man, he that sacrificeth a Lamb, as he that cutteth of a dogs neck, he that offereth an oblation, as he that offereth swine's blood, he that burneth incense as if he blessed an idol. So he professeth, I will have mercy and not sacrifice, Hos. 6. 6. not because he simply rejected sacrifices, which himself had commanded, but if they were severed from mercy, or preferred before it. And saith that he spoke not unto their fathers, nor commanded them in the day that he brought them out of the land of Egypt, concerning burnt offerings or jer. 7. 22. 23. sacrifices; but this thing (saith he) commanded I them, saying, obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you that it may be well unto you. Implying hereby, that as these main Moral duties were first commanded, so also they should be first and chiefly practised. Finally, the Apostle telleth us that true religion consisteth not in outward rites, signs and sacraments, but in the truth and sincerity of the heart; Circumcision (saith he) verily profiteth, if thou be a keeper of the Law, but if thou be a breaker of the law thy Rom. 2. 25. 28 circumcision is made uncircumcision; For he is not a jew which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a jew which is one inwardly, and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God. CHAP. XIII. Of the policies of the flesh towards temporary believers. §. Sect. 1. That the flesh in a subtle sort deceiveth temporaries. ANd thus the flesh deceiveth the grosser kind of hypocrites: But when men have received such a measure of illightening, that these dark fogs and mists of ignorance are somewhat dispelled, and have their sleepy consciences somewhat awakened, so that they are able and ready to tell them that all which is formerly spoken of, will be to little purpose, if they make no further progress in the ways of God; Then the flesh useth more refined and subtle policies, and condemning as much as any others carnal Gospelers, civil justiciaries and gross hypocrites, it persuadeth them to be like Agryppa almost, (and but almost) Christians; and to rest in some shadows and mere counterfeits of saving graces and Christian obedience, which are so like unto them, that unless they be brought to the all discovering light of God's word, and diligently examined by this touch stone of truth, they can hardly be discerned, I will not say by others (which is merely impossible) but even by those that have them. And this is the estate of temporary believers in whom there is almost nothing wanting which is in sound Christians but sincerity and truth. For they are allowed by their sinful flesh to be as like Christians as possibly may be, so they be not so indeed and to run before many true believers in outward duties, and even to knock at heaven gates, so that they will there rest but for a time and never enter. They have knowledge often times in far greater measure than many of God's dear children; faith, repentance, obedience, and that in such a degree, that in outward appearance many true Christians come far short of them. And therefore seeing above all deceits this is most deceitful, we are to bend all our care and study that we may discover and defeat it. §. Sect. 2. That we must labour to have all spiritual graces in sincerity and truth. and first our knowledge. To which purpose we must not only labour to have all saving graces, and to be enabled unto the performance of all Christian duties; but also after assurance that they are in us and done by us in sincerity and truth. And to this purpose we are often to examine and weigh them in the balance of the sanctuary, and to observe the infallible marks and signs, whereby our true graces and virtuous actions may be discerned, not only from vices and gross corruptions, but also from these near counterfeits and shadows of them, which are insubtill hypocrites and temporary believers. For there we shall find that though the knowledge of temporaries be in respect of the measure very great, yet it faileth in the quality and effects; for it is barely learned by hearing and reading, and not taught by the spiritual anointing, whereof the Apostle speaketh 1 joh. 2. 20. which the faithful only receive: it is much inspeculation and theory; and little in practice, spiritual power, feeling and repentance; and they know the things of God appertaining to salvation, as a man knoweth a strange land by reading which he never travailed; whereby he is enabled to discourse of it, and of the fruits and benefits contained in it, though he never tasted them, nor hath any hope ever to enjoy them; whereas the true believer, though he be in his pilgrimage, yet knoweth heaven and heavenly things, as his own country, and the blessings contained in it, of which he hath already tasted and had feeling experience, and is assured after a while when he hath finished his journey to have the full fruition of them. And hereof it is that the knowledge of the hypocrite bringeth small joy and comfort with it, and though it exceed in measure, yet it cheereth not the heart, like the least knowledge of a sound Christian, even as the knowledge of the Lawyer in the evidences of a man's lands may be greater than the owners: but yet he cannot read them with like comfort, because he hath no right unto them. §. Sect. 3. How we may discern a true iustifing faith: from that which is temporary. So also hypocrites and temporaries have faith whereby they not only know and believe the whole word of God and the promises of the Gospel to be true, but also give their assent unto them, yea make some kind of application of them unto themselves; And yet there are divers essential differences between this faith of hypocrites and of true believers. For first they differ in their causes, the one being wrought by the ministry of the Gospel made effectual by the inward cooperation of God's Spirit; the other by Satan & carnal corruption, abusing and misapplying of these promises in Christ. Secondly in their grounds; for a lively faith is grounded upon Gods revealed truth, but the faith of hypocrites upon no other ground then the false suggestions of Satan, unwarranted conceits, carnal security and fond presumption, which cause the hypocrite to apply unto himself the mercies of God, & merits of Christ, and the sweet promises of the Gospel when as he is in no sort qualified and fitted according to the word to receive or have any interest in them. For before we can believe with a true faith, we must be humbled in the sight and sense of our sins, we must deny ourselves and become vile in our own eyes and have an hungering and thirsting after Christ and his righteousness, and an high valuation and esteem of them above all things in the world, all which are wanting in the saith of hypocrites. Thirdly true faith is joined with unfeigned love of God, for he that is assured that much is forgiven him, he loveth much, not only God himself but his neighbours, yea even his enemies for God's sake, and those above all the rest in whom he discerneth the image of God m●st clearly shining: But the faith of hypocrites being always accompanied with self-love maketh a man to value himself above all things, yea God himself the chief goodness. Fourthly where there is true faith there is always a sore combat and conflict between the flesh and the spirit, between faith purifying the heart, and unbelief labouring to retain the pleasures of sin and all our ●nbred corruptions which are pleasing or profitable: but the faith of hypocrites is still quiet and peaceable because it is nothing but carnal presumption, which being corrupt and sinful agreeth well with other corruptions; neither doth Satan move, or as much as in him lieth suffer to be moved of any questions, because he would possess all things in peace, and not have his kingdom divided in itself. Secondly, true faith is the instrument of a mutual donation, for as it receiveth Christ who is given us of God, so it offereth and consecrateth our bodies and souls unto Christ who by the gift of God hath as much right unto us as we unto him: But the faith of hypocrites would have part in Christ and all his benefits, but Christ must have no part in them, or if any at all, he must be contented with their tongue only, whereas the world and the devil must have their hearts. Secondly, true faith is not easily daunted or dismayed, but commonly shineth most clearly in the dark night of afflictions, and manifesteth itself in it chief strength, when carnal reason will minister no comfort; but the faith of hypocrites resteth only upon the prop of worldly prosperity which being pulled away sinketh and faileth; and whilst this fair green blade, which springeth out of the stony ground, is moistened with the dew of temporal benefits, it sprouteth up and flowrisheth; but no sooner doth the sun of affliction and persecution arise but presently it withereth and fadeth. Lastly true faith is always a living and fruitful faith, and is continually exercised in good works and Christian duties, and in love and obedience towards God; but the faith of hypocrites is dead, barren and fruitless, or if it bear any fruits at all, yet have they no respect to God, but are done out of pride or self-love, for fear of punishments or hope of rewards. But more of this afterwards. §. Sect. 4. The difference between true and false repentance. Thus also the hypocrite hath some kind of repentance, the which the flesh commendeth unto him as greeing well enough with itself, and that to this end that he may content himself with it and never labour after sound repentance. Which deceit that we may prevent we are to learn and observe the many differences between this counterfeit and false repentance and that which is sound and sincere. For true repentance springeth from a lively faith assuring us of God's love, which causeth us to bewail our Zach. 12. 10 Luk. 15. 18. sins, because by them we have displeased our gracious God, who so loveth us, and whom we so love: but the sorrow of hypocrites riseth from infidelity and self-love, which maketh us mourn because by our sins we have made ourselves obnoxious to punishments. Godly sorrow ariseth from a true hatred of sin, which being odious unto us as an ugly serpent, or grievous as an heavy burden, doth cause us to sorrow and mourn because we cannot be rid of it, nor shake it off; but worldly sorrow from our love of sin, because we are loath to leave it, and yet must needs for fear of further punishment. Godly sorrow driveth the sinner to God with David and maketh him to humble himself, acknowledge his sin and ask pardon; But the sorrow of hypocrites driveth men from God, & maketh them to deny their sin, or to excuse and and minse it. Godly sorrow worketh a change and alteration to amendment of life; but the hypocrite though he hangeth down his head like a bulrush for a day, and blubbreth his cheeks with tears, yet either he leaveth not his sin at all or only as he leaveth and putteth of his clothes with a purpose to resume and put them on the next day. Godly sorrow doth chiefly respect the sin, whereby the Christian hath offended God, but the sorrow of hypocrites looketh chiefly to the punishment whereby they have displeased themselves. Finally, the sorrow of the faithful is constant and continual from the first day of conversion to the end of their lives; but the sorrow of hypocrites is but by flashes and spurts, and commonly ceaseth when they are freed from their smart and pain. § Sct. 5. The differences between the obedience of the faithful and of hypocrites. The like differences also we may observe in the other part of repentance which is amendment of life and new obedience. For the obedience of the faithful springeth from their faith and love of God, but the obedience of hypocrites from self-love and carnal respects; the faithful propound unto all their good works the glory of God as their chief end: but the hypocrite propoundeth to himself chiefly his own good and that in worldly and carnal repects. The true believer performeth total obedience in respect of the subject, with all the powers and parts of his soul and body: but the hypocrite contenteth himself with bodily exercise which is without the power of godliness, and doth not worship God in spirit and truth, nor with a willing and cheerful heart, but contradicting the Rom. 7. Apostles speech he may say, the evil which I love, that do I not, but the good which I hate that do I. So also the faithful Christian performeth total obedience in respect of Psal. 119. 6. the object, and having regard unto all God's Commandments, he fleeth from all sin and embraceth all holy duties: yea above all sins, hateth those most which cleave fastest unto him, and laboureth most to bring his heart to the love of those duties to which naturally he is most backward. But the hypocrite seeming to make conscience of one table neglecteth the other, or if he forsaketh many sins and doth many duties; yet he hath some darling sins which he holdeth as sweet under his tongue, which he will by no job. 20. 12. means part with, and some duties there are so contrary to his corrupt nature, that there is no arguments that can be used which can move him to practise them. Finally the obedience of the faithful is constant and permanent, and the longer it continueth, the more it groweth and increaseth but the obedience of hypocrites is unconstant and by fits only and flashes; and commonly like a naughty jade he is most free and forward in the beginning of the journey, but quite tired before he come near unto the end. § Sect 6. The flesh's deceit in moving us to leave of from doing good duties that we may avoid hypocrisy. And thus we may defeat the policies of the flesh, whereby it draweth us to hypocrisy: wherewith if it cannot prevail with us, it will labour to draw us into the contrary extreme; and because hypocrisy is odious unto us, it will move us more to disguise and bide our profession of religion, to refrain from all good speeches, which might glorify God, and edify our brethren, to conform ourselves to their fashions which bear us company in outward show though in heart we be far unlike them, and to neglect all good actions and holy duties, as meditation, fasting, prayer, giving of alms or to do them in great secrecy, and ●s it were by stealth, for fear lest men taking notice of them, should think us too glorious in our outward show, and condemn us of hypocrisy. The which conceit so overswayeth with divers who are otherwise good Christians, that they are ashamed and ready to b●ush, when they are taken at unawares in doing religious duties; as though they were guilty of some great fault. And so much the rather because the most godly Christians, having the relics of hypocrisy, as of all other sins remaining in them, are guilty to themselves of this corruption, as finding it often to prevail with them, and therefore labour with so much the more diligence to avoid all semblance and appearance of it. With which deceit that we may not be overtaken let us consider, that we ought not so to avoid the show of hypocrisy, as that we do in truth shun Christian apology and profession, whereby God is to be glorified, and our neighbours edified: that we fall into the sin of hypocrisy indeed, whilst we thus labour to fly the appearance of it; for it is hypocrisy to seem that we are not, and disguising and dissembling our religious and honest hearts under the outward show of a carnal conversation, to appear worldlings, when in truth we are sincere, though weak Christians: as jacob though to a better end, took upon him the habit of Esau, whose profaneness he hated. Let us know that we dishonour God, when we hide and dissemble his gifts and graces in us, and wrong our neighbours who might walk in our light, if we did not cover it (as it were) under a bushel; and that they in some degree are ashamed of Christ and his truth who dare not before worldlings either profess it in their words, or practise it in their works. Let us remember that our Saviour requireth not only that we should have the light of holiness in ourselves, but that we should also, let it shine before men, that Mat. 5. 8. they seeing our good works, may glorify our Father which is in heaven; only he condemneth these outward shows of good works when as thereby we do not seek God's glory, but our own. And the Apostle chargeth Christians to have their conversation honest among the Gentiles, that whereas 1 Pet 2. 11. they spoke against them as evil doers, they might by their good works, which they should behold, glorify God in the day of Psal. 119 46. visitation. That David professed his love to God's commandments before Princes and was not ashamed; and that Daniel would not smother for a few days his practical profession of religious duties, though it were to the extreme hazard of his life. Let us consider that one special duty of Christianity which we own unto our neighbours is, that we shine before them by our holy example, which is required in the sixth commandment, as a means of preserving the life of their souls, and therefore that we are guilty of spiritual murder if we neglect it. Finally seeing carnal worldlings are not ashamed to profess their service and allegiance to their master Satan, but with all boldness utter blasphemous oaths, ribald words and rotten speeches which corrupt the hearers, and audaciously perform all sinful actions, which are without the compass of men's law, not caring who hear or see them; let it be our shame, to be ashamed of the service of our great Lord and Master, who is so infinitely good in himself and gracious towards us; but let us with all confidence and courage perform all holy Christian duties which we own unto him, though we live in the midst of an adulterous and sinful generation: lest being ashamed before such of Christ Mark. 8. 38. and his words, he be ashamed of us, when he cometh in the glory of his Father with his holy Angels. CHAP. XIIII. Of the policies of the flesh in alluring and persuading us to sin. § Sect 1. The first policy to persuade us that sin is no sin. WE have spoken briefly of the deceits of the flesh which respect our persons and estates; and now we are to speak of the other which concern certain duties which God requireth; the which are of two sorts, the first respect the withstanding, subduing and mortifying of our sins; the other the exercise and practise of virtuous actions. Concerning sin, God requireth two things of us; the first that we should not commit or fall into it; the second that being fallen we should not securely live and lie in it, but rise out of it by unfeigned repentance. Against both which the flesh opposeth, using many policies and deceits first to draw us to the committing of sin, and having committed it to continue in it without repentance. To the former purpose it useth divers deceits. As first it putteth upon the foul face of sin a fair vizard, & dresseth this filthy strumpet in the habit of virtue; it adorneth it with borrowed ornaments, and beautifieth it with false colours; in titling wicked vices, with virtuous names, ●s though it would commend nothing unto us, but what God himself commandeth. Thus that we may embrace and live in it, the flesh graceth superstition with the name of devotion, doubting and infidelity, with the name of humility, security and presumption, it calleth faith and affiance in God; Choler and unjust anger, zeal for God's glory; lust it termeth love, drunkenness good fellowship, prodigality, bounty and munificence, and base niggardliness and covetousness good husbandry and frugality. And having thus marshaled and ranged these foul vices in the rank of virtues, and beautified them with these false and borrowed colours, it doth further authorize them by testimonies of Scriptures, and not only offereth them to our choice as things indifferent, or tolerable, but presseth them upon us as profitable and necessary. Which policy of the flesh if we would defeat, we must first labour to be enlightened with the knowledge of God's truth, and with the inward illumination of God's Spirit, that so we may discern between virtue and vice, good and evil, which are easily confounded and mistaken the one for the other in the dark night of ignorance, and through the natural blindness of our minds. Secondly, we must not take nor embrace any thing suddenly, and rashly which Satan or our own corrupt flesh commendeth unto us, but examine and try all things by the light of God's Word, and the touchstone of truth, which will plainly discover unto us what is to be embraced, and what avoided, what to be treasured up in our hearts as pure gold and good treasure, and what to be rejected as dross and base metal. Finally we must labour to purge our hearts from pride and self-love, which above all other things corrupt our judgements, making those things to seem lovely which we love, and worthy our choice because we have chosen them. And contrariwise we must adorn ourselves with humility denying our own wills and carnal lusts, make the will of God revealed in the Scriptures to be the rule of our wills and the guide of our affections. § Sect. 2. The ●ec●nd policy to tell v● that the sin is but small which it persuadeth us to commit. In the second place, if the flesh cannot persuade us that our sins are no sins, but rather virtues, than it will entice us to commit them under this colour, that they are but small sins: telling us, that we cannot be Saints on earth and pure from all sin, but must of necessity be subject to many infirmities and frailties, that in many things we sin all, and that there is no man so just on earth that sinneth not, that the righteous fall seven times a day, and therefore that it is too much preciseness to stand so strictly on every trifle; and finally that the best of God's children which ever lived have had their imperfections, as Abraham his lie, joseph his vain oath, Moses his unbelief, Peter his dissimulation, etc. and that these are so venial in their own nature, that either God will not punish them at all, or but very lightly. For the defeating of which deceit let us know, that the least sin that is, in it own nature, offendeth the infinite Majesty of God, provoketh his fierce wrath, subjecteth us to the curse of the Law, and maketh Gal 3. 19 us liable, to eternal death and condemnation. For the guilt of sin is to be measured not only by the act, but also by the object, and therefore seeing the object is the infinite Majesty of God who is offended by the least sin, ●t becometh, after a sort of infinite guile, and so delerueth infinite punishment. The which answerably should be inflicted upon him who least offendeth, if Christ by bearing his small, as well as his great sins in his body upon the cross, had not freed him from it. And therefore let us think no sin small which provoketh God unto anger and offendeth his infinite Majesty; let us think no sin in it own nature sleight and venial, which plungeth a man into everlasting death & condemnation, and which can no otherwise be purged away and pardoned, but by the precious blood of jesus Christ. Secondly let us know that there are no sins small unto them who think them so; for sin is not to be measured so much by the matter and act of it, as by the form and maliciousness of it; in which respect willing entertainment given to any fin, maketh it to become wilful, and presuming that we may live in it because it is but a little one, maketh it to be a sin of presumption, and so exceeding great and worthy of the greatest punishment; as we see in the example of him, who would needs gather sticks on the Sabbath, because he presumed that this was a small and tolerable breach of Levit. 24. 10. God's commandment. To this purpose tendeth the speech of our Saviour, that he who neglecteth and breaketh the least of God's commandments, and teacheth men so, he shall be the least (that is none at all) in the kingdom of heaven. Ma●. 5. 19 Thirdly, even our least sins, if God should let us feel the weight of them, would be an intolerable burden, and so sting our conscience that we should never rest, as the experience of many afflicted in mind doth plainly manifest; and therefore let us think no sin light which with the weight thereof, if it should lie upon us, would crush and press us into hell. Fourthly let us know that there is no less danger in small sins then in those which are great and heinous, first because as these exceed them in their quality or quantity, so they exceed these in number, as being common and ordinary. Now as the ship will be sunk as well by many small holes, if they be not stopped, as at a great leak, and may be ouerburthened and perish as well by a multitude o● small pebbles, as by a few millstones: so may our souls sink and perish if they be surcharged with a multitude of lesser sins, as well as with heinous sins being rarely committed. Secondly because small sins are commonly accompanied with impenitency, security and hardness of heart; and men not regarding them, do like and live in them without desire of amendment; whereas those which are heinous, making deep wounds and gashes in the heart and conscience, do cause men to be more sensible of them, and more earnest in looking after the core; as we may see in the example of the Pharisees and publicans: now our other sins though never so damnable, yet will not condemn us, if they be not joined with impenitency, and contrariwise the most venial sin will prove unpardonable, if we live and die in it without repentance. Whereof it is that our Saviour telleth the Pharisees, that Publicans and sinners should go to heaven before them. For as small sparks of fire lighting in combustible matter, will if they be not quenched burn a whole City, and contrariwise a great flame doth little hurt if it be speedily put out; so if the least sparks of sin be nourished with the oil o● security it will prove dangerous and damnable whereas, though it be a great flame of wickedness, it will not do that hurt, if we soon extinguish and quench it with the tears of repentance. Lastly, let us know that the allurements which the flesh useth to make us live in small sins without repentance are vain and frivolous. For if we do not desire and endeavour to be Saints on earth, we shall never become Saints in heaven, if we do not labour to shake off daily our imperfections, and to grow unto more perfection in this life, we shall never attain unto it in the life to come; if we do not seek to be pure in heart, we shall never be blessed in the vision of God. If we be not precise and conscionable in flying Mat. 5. 8. the least sins, we shall surely become secure and presumptuons. Moreover let us remember that the least sins are not frailties and infirmities, if we live in them securely and wilfully; as contrariwise the greatest may deserve this name if we commit them suddenly, and rise out of them speedily. Even as a man may be said to fall through weakness and infirmity into a deep gulf, when as slipping at unawares he useth all his endeavour to recover himself; and on the other side it is not weakness but wilfulness, if he fall but into a shallow ditch, if he will not labour to get out again, but lieth grovelling in the water until he be drowned. Let us know, that though in many things we sin all, yet they who belong to God do not make a trade of wilful sinning, and being sometime overtaken they are not at rest till they have risen again by unfeigned repentance and though there be none so just who sinneth not, yet all who will be saved, must be so just as not to suffer it to reign in them. And finally that though the best of the Saints, patriarchs and Apostles had their infirmities, yet none of them could ever be found that nourished, defended and continued in them wittingly and willingly, after their judgements have been rightly informed and their consciences convinced. And therefore the examples of their slips will not countenance our wilful sins, no not our least infirmities, yea rather it will make us the more unexcusable if seeing them fall (as it were) before us, we do not look the better to our footing. § Sect 3. The third policy to tell us that if we commit lesser sins, they will preserve us from greater. Thirdly, the flesh dealeth most deceitfully with us, whilst it persuadeth and enticeth us to entertain some smaller and lesser sins, promising that it will rest contented with them, and crave no more, and so these lesser sins shall serve as preservatives to keep us from those which are great and heinous, and these small allowances, being given to these savage beasts, our sensual and unruly lusts, shall keep them in quiet, which if they be too much restrained and famished will with violence break all bonds and with outrageous cruelty utterly destroy us. And thus it persuadeth us, that if we will let the world have quiet possession of some little corner of our hearts, God shall for his share have all the rest; that if we will use small oaths, as ornaments to our speech, it will never move us to dishonour God by outrageous blasphemies; that if we will at least in some companies, either to please them or advantage ourselves, dissemble our religion, and be seemingly conformable to their example; we may still be as zealous in our hearts as ever we were, and never be in danger of relapsing to wordliness and profaneness. That if we will not be overstrict in sanctifying Gods Sabbaths, we shall be the more constant in ordinary duties: that if we will use wanton dalliance, and give our tongues liberty to utter obscene and ribald speeches, our flesh will rest contented and never move us to commit filthiness in act: that if we will use deceit, usury and oppression for a time till we have gotten some competency of estate, we shall leave these unlawful courses, when as we are not pressed unto them by any necessity. Whereby it grossly abuseth us, and from one degree of sin draweth us unto another, using lesser sins as strong cords to draw on greater, as the small point of the piercer which maketh way for all the rest, and the devils pioneers to smooth the passage, that he may easily bring against us the greatest ordinance. For who seethe not by daily experience that those who make the world shavers with God, do in the end give it possession of the whole, that those who swear vainly in their ordinary communication, within a while make no conscience of forswearing and blasphemy; that dissimulation in religion bringeth to abnegation and apostasy. That neglect of holy duties ends commonly in open profanation; that filthy words draw many on to filthy actions, and that when once men have given way to unlawful courses for the getting of some small competency, they will much more continue in them for the obtaining of abundance. Neither in truth is any other thing reasonably to be expected; For do we think that we can drive away beggars from our doors by using every day to cast them scraps, or that they will be weary of craving till they see us to be weary of giving? Can we quench the fire of our concupiscence by casting oil upon it? Or satisfy our dropsy desires by giving them a little drink? Is it a safe way to let little thieves which are of the same company lodge in our houses, to keep out great one, and preserve our goods? Is it the best means to set fire on the Kitchen, that the rest of the house may be preserved from burning? And will it not rather creep from thence to the Hall, Parlour and the rest of the building. Finally is it held good policy to give our enemy leave, to make some small breaches in our walls, whereby he may enter and surprise us, to suffer him to have some competent allowance and quiet possession in some corners of our Cities, and not rather to keep him aloof, and utterly to starve and famish him, so as he may have no strength to assault and endanger us? Again let us know that there being no other argument to restrain us from sin, but God's commandment, when we have broken our bounds, by giving way to lesser sins, we are ready to grow lose and dissolute, for he that in one thing neglecteth God's commandment, hath as great reason to neglect it in another. That we quench the Spirit by these voluntary sins, and by polluting his lodging do make him weary of it, and (if we do not cleanse it by unfeigned repentance) utterly abandon it and so leave the full possession to Satan and our own lusts. Let us consider that we cannot satisfy our liquorous lusts by giving them a taste of sin, which is so sweet to their pallet, but shall hereby make them much more greedy and eager; and that we may better stand firmly on the hill top, then when we have begun running to stay ourselves till we come to the bottom. Finally let us remember, that no man who hath had any show of goodness, doth at once become curragiously wicked, but by degrees, one sin drawing him on to another, and the lesser to the greater, till at last many particular acts bring men to a custom and often use grow to an habit. § Sect. 4. The fourth policy is to persuade us that we are in no danger of falling into some sins. Fourthly the flesh oftentimes deceives us by bringing us into careless security, whilst it maketh us believe, that there is no danger of falling into some sins; for when it cannot persuade us that sin is no sin, or if any at all, yet so small and venial that we may live in them without peril to our souls, or hazard of our salvation, than it is ready to suggest, that there is no cause why we should fear falling into many sins, because they are so heinous and monstrous, and we not only in our natures are so averse unto them, but also have received such a measure of grace and strength, that no allurements can draw us to them. Thus when the Prophet told Hazaell what horrible outrages he should commit, he was so blinded with this deceit of the flesh, that he would not believe it, but cried out unto him, what is thy servant a dog, that I should do such things. And when our Saviour told Peter, that he should 2 King. 8. 13. deny and abjure him, consulting only with his flesh, he was ready to presume upon his own strength, and rather doubted of his masters truth, then of his own courage and fidelity. Now by this decipt we are made reckless and secure, and keep no watch over ourselves, because we fear no assault of such enemies, whereby it cometh to pass that we are surprised at unawares, and carried captive of sin because we never expected, and therefore never armed ourselves against such mighty enemies; as we may see in the example of David who having long made conscience of small infirmities and seriously repent even for his secret slips and least sins, never feared falling into adultery and murder, and so was the more easily overcome, because he neglected his watch and suspected no danger. And thus Let having been preserved pure from the filthiness of Sodom, was overtaken by incest, when having no other company with him but his own daughters he grew secure and feared nothing; for the defeating of which policy let us consider that whilst we live in this world, we are but in part regenerate, and that in our flesh as there dwelleth no good thing, so contrariwise, there lie secretly lurking the seeds of all sins, which are ready continually to sprout and shoot forth, when they are watered and warmed with Satan's temptations, if they be not nipped and restrained by the sanctifying grace of God's holy spirit; that our hearts so far forth as they are unregenerate, are a sink of sin and a sea and gulf of wickedness, wherein the devil c●sting the spawn of his temptations, begetteth ugly monsters of all sorts both small and great. And that as our bodies when they are at the purest, have in them sufficient matter for all manner of diseases, so our souls being much more corrupted are aptly disposed to any sin. Secondly, knowing and remembering that through this corruption we are prone to all sin, let this humble us in the sight of our frailty and weakness, and cause us with more earnestness to crave God's assistance and denying ourselves to rest on his strength, which alone is able to preserve us from falling. Thirdly, let this move us to shake off all carnal security and presumption of our own graces, and to keep continually a narrow watch over our hearts, that we be not at unawares overtaken through the deceitfulness of sin. Let it make us to work out our salvation with fear and trembling, as the Apostle exhorteth, and whilst we think we stand take heed of falling. Phil. 2. 12. 1 Cor. 10. 12. Let us be persuaded hereby to labour and endeavour daily to purge ourselves from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God. Finally, let 2 Cor. 7. 1. us remember that the man is blessed that feareth always. But as for those who harden their hearts, through security and Pro. 28. 12. presumption; they are of all others most ready to fall into all evil and mischief. § Sect. 5. The fift policy i● to persuade us that we may safely use the means and occasions of sin. A fifth policy which the flesh useth to draw us unto sin, is to persuade us, that we may safely use the means and occasions of sin, and yet be preserved from the sin itself. And thus Lot was alured to drink excessively, never suspecting his falling into that brutish drunkenness, and much less that abominable incest with his own daughters. Thus David securely lived in idleness and wantonness, never thinking, that these would be the means to bring him to whoredom. Thus Solomon gave his strength unto women, and defiled himself with unlawful lusts, never imagining that this corporal whoredom would be the occasion and means to make him commit also spiritual whoredom with Idols and strange Gods. Thus jehosaphat linked himself with wicked Ahab by marrying his daughter, and yet supposed that he should no way be tainted with his impieties; and Peter presumed that he should be constant in his love to his master; and the profession of the truth, and yet consorteth himself with the high Priests servants. And thus in our times many think that they may be safely present at the Mass and idolatrous service, yea themselves have about them many means and occasions of idolatry, and yet not fall into the sin itself; many think they may ordinarily swear and yet never commit the sin of perjury; that they may nourish covetousness, and yet never commit theft, fraud, oppression or any unjustice; that they may drink, pamper the belly and use all manner of wanton dalliance, and yet be far enough off from fornication and adultery. Now that we may not be abused with this deceit, let us consider, that where the Lord forbiddeth any sin, there he also forbiddeth the occasions and means thereof▪ because those who do not carefully avoid these, they cannot possibly escape the other. That they who go in the way will (though the never think of it) come thereby to the town or place to which it leadeth. That if we always walk upon the ice or slippery places, we shall ever be in danger of falling, and often fall though we be never so weary; and therefore the Psalmist pronounceth him blessed, who hath not walked in the way of sinners. That as they who use surfeiting and drunkenness, yea drink dangerous poisons, cannot look to enjoy Psal. 1. 1. their health, because they use the means which bring men ordinarily to sickness and death; so they who use the means of falling into sin which is the sickness of their souls, cannot look to enjoy the life of grace, but will quickly fall into spiritual diseases which in the end will bring them to utter destruction. Finally, that they who use the means and occasions of evil do desperately run into temptations presume of their own strength, and so are Eccle. 3. 26. given over of God; and being abandoned of his assistance, must needs fall and come to ruin; for he that loveth danger shall perish therein. § Sect 6. The sixth policy i● to draw us by degrees to commit heinous sins. Sixtly, the flesh oftentimes deceiveth us, by drawing and enticing us by degrees to the committing of those sins which are most great and heinous, as first to look and cast wanton glances, then to lust, then to consent to the committing of the fact, then to plot and devise of the means, how it may be effected, then to the act itself, and lastly to the often reiterating of the same sin. Thus first it defileth the heart with covetousness, then causeth it to be discontented with our state and portion, then to covet other men's goods, and finally to devise and put in practise the means whereby they may be gotten from them, as fraud, deceit, extorsion, oppression and such like unlawful courses. And thus it draweth us into all kinds of wickedness, by alluring us to keep company with those that love and live in it, then for carnal and by-respects to wink at and tolerate their sins whose persons we affect; then to think them light and venial; then for company sake to commit them, lest we should be thought more precise and scrupulous than the rest of our consorts; and finally to defend our wickedness, yea to boast and brag of it, as though it were some virtuous action and much for our credit to live in it. And thus it bringeth us to the highest step of the ladder of wickedness, unto which it could never have mounted us, unless it had carried us by these degrees; and maketh us embrace the most heinous sins, as it were our choicest friends, which before we took for our greatest enemies, and therefore hated and avoided them, by bringing us first acquainted with all the allies, friends and attendants which wait upon them. For the preventing of which deceit our best course is to keep a narrow watch over ourselves that we be not thus overtaken; specially over our own hearts, that we may withstand the first motions unto sin and even crush it in the shell that it may never come to hatched. Secondly, to take notice of our least sins, that we may not securely live in them, but having fallen may recover ourselves by unfeigned repentance And lastly that seeing ourselves are too too reckless and secure, we do often and unfeignedly desire the Lord to watch over us, and by his spirit to waken our consciences that they may admonish us of the evil which we are ready to fall into, and so prevent the committing of it, or accuse us being fallen that we may arise again by repentance, and afterwards be made more careful of our ways. § Sect. 7. The seventh policy is to draw us from things indifferent to sin. A seventh policy of the flesh is, to draw us from that which indifferent and in it own nature lawful, unto that which is unlawful and sinful; for whereas things indifferent are not simply good, but only in their right and moderate use, the flesh allureth us to abuse them through immoderation and excess, whereby they become sinful and evil. Thus because the creatures are good in their own nature: and the blessing of God unto us if they be sanctified by the word & prayer, and be used soberly for the better fitting and enabling us to God's service, and for the performance of all religious and Christian duties, the flesh allureth us to love them excessively more than the creator himself and then all saving graces and heavenly happiness, and so chief to value, affect and seek them and to place all our happiness in the fruition of them. Thus because riches, honours and pleasures, are in their own nature good, it persuadeth us to love them excessively, to set our hearts upon them and seek them more diligently than the kingdom of God and his righteousness, and so through our abuse to make them become unto us shameful Idols with which we commit spiritual whoredom. Thus because recreations are lawful, if we use them lawfully, seasonably, and with moderation, that so we may be the better enabled for the duties of God's service, it allureth us to abuse them through excess, and to spend all, or the chief part of our time in them, whereby of recreations they become occupations, which take us wholly up, and shoulder and thrust out all Christian duties of our callings with all religious duties of God's service, or to use them unseasonably on the Lord's day, which should be consecrated as holy unto him, and be wholly spent in divine duties and religious exercises. So because meats and drinks are lawful and of an indifferent nature, the flesh draweth us to abuse them by intemperance and excess, surfeiting and drunkenness, and so to become gross epicures who make their belly their God. Because apparel is necessary to keep us warm and hide our nakedness, the flesh persuadeth upon this ground to excessive bravery, and strange attyers: because sleep is warrantable in the moderate use of it, it allureth us to immoderate sloth and sluggishness, which consumeth our precious time, and so dulleth the spirits, that we are made unfit for any good duties. And finally because honest mirth is commendable, it provoketh us securely to embrace carnal delights, and passing all bonds of sobriety, to turn our mirth into madness, to the dishonour of God, the discredit of our profession and the wounding of our own consciences. And thus the flesh spurreth us on in the use of these things indifferent, and never suffereth us to rest, until we have wholly passed the bonds which God hath set us, and have turned our Christian and lawful liberty into unchristian and lawless licentiousness. The which deceit is so much the more dangerous, because it enticeth us to the embracing of those things, unto which we are naturally carried and hurried with our carnal desires, and sinful appetites; as also because the things wherein we offend are in our own nature lawful and the good blessings of God, which maketh us securely to use them, never suspecting any danger. Now if we would not be overtaken with this policy, we must keep a vigilant watch over ourselves in the use of things indifferent, that our liberty do not turn to libertinism. Let us consider not only what is lawful, but also what is expedient in respect time, place, persons and other circumstances, which not being observed, things lawful in themselves become unlawful unto us through our abuse; that they who will always do the uttermost that they may, will often do that which they should not; and they who will presumptuously walk upon the brink of the river, will sometimes slip in and be in danger to be drowned; that these things which are not absolutely good, but of an indifferent nature, are unto us according as we use them, good to those which use them well, and evil to those who abuse them unto sin; that we are naturally exceeding inclinable to this abuse, if we be not very watchful and wary; and finally that those things which are not simply good, but as they are confined within their bonds and measure, their cautions and conditions, become evil and unlawful, when these limits are exceeded and these cautions not observed. § Sect 8. The eighth policy is to persuade us to sin by the examples of the saints. Finally the flesh persuadeth us to sin, by proposing unto us the example of the Saints; and that either enticing us to embrace sin generally, because all of them generally have sinned; or else alluring us unto particular sins, by propounding unto us particular examples; and as it were special patrons for every kind of wickedness. As for example Noah and Lot for drunkenness, David for whoredom and murder; jeremy and jonah for murmuring and impatiency, Peter for denying of Christ and dissembling of our profession. For the defeating of which deceit let us consider that the virtues of these men and not their vices are propounded unto us for imitation; yea that their sins are ●et before us, that seeing their falls we should be more watchful and wary, or being fallen we should not despair, but be encouraged to rise with them by unfeigned repentance. Finally let us know, that without this repentance we can have no comfort by their example; and that if we do sound repent with them, it will cause in us many a deep sigh and doeful groan, and so we● all find much more bitterness in our sorrow, than we have done sweetness in our sin, and that where as the delight was vain and momentary, the grief will be great and permanent. And therefore look not upon David sporting himself in his unlawful lusts, but Psal. 38. 6. & 6. 6. behold him afterwards when he is bowed and goeth crooked under the weight of his sin, complaining as a man affrighted with the terrors of conscience and rejected of God, making tears his food, and watering his couch with them. Look not upon Peter saving himself by forswearing his master, but behold him afterwards weeping bitterly. Finally look not upon the Church delighting herself with her lovers, and with that spiritual whoredom committed with them; but listen unto her pitiful lamentations, when being led into captivity, she is grievously afflicted for her sins. CHAP. XV. Of the policies which the flesh useth to hinder our repentance. § Sect 1. The first policy is to persuade us) that our common sins are no sins, & our heinous sins small & venial. WE have spoken of some special and notable deceits which the flesh useth to allure us to the committing of sin; and now we are briefly to consider of some other which it useth, to make us being fallen to continue in our sins without repentance. The first whereof is to blind or hinder the eyes of our understandings, and to corrupt and delude our judgements, that we may think our common sins to be no sins, and our great and heinous ones to be small and venial, with which deceit we are the more easily abused if we thrive and prosper in our evil courses, and have not our eyes cleared by the sharp waters of afflictions. For when God suffereth us to go on in our evil ways without check, we either think that he approveth, or not much misliketh them; or else continue securely in them and never call them to examination. For the defeating of which policy the best means are first, diligent studying and meditating in the book of God, which is that all-sufficient light whereby we may discover these works of darkness, and that most upright judge, which not only adjudgeth what is good and evil but also in what measure and degree. Secondly, that we often pray unto God that our eyes may be anointed with the eyesalve of his grace and holy spirit, that being cured o● their natural blindness, they may be able to discern between evil and good, darkness and light. Finally, that we do not live in carnal security, but often examine our works and ways by the rule and square of God's word, and especially those wherein we thrive and prosper, and so we shall perceive plainly which are just and strait, and which are crooked, and also in what measure and degree. § Sect. 2. The second policy is to extenuate & cover our sins with vain excuses▪ as first corruption of nature. Secondly if it cannot persuade us that our sins are no sins, than it will extenuate and cover them with vain excuses, and make them so little light, and venial, that as it will make us believe, we may without danger continue in them. And first it pretendeth corruption of nature and humane frailty▪ which is so great in all men, that do what they can, they must needs be guilty of many sins. But in this we may vanquish our flesh with it own weapon, for therefore we should not give willing entertainment unto any sin, because through our infirmity, and the strength of natural corruption, many will thrust in upon us whether we will or no; therefore we should fight the more courageously against these enemies, because they are so instant to press upon us. Yea in truth this should double our repentance, seeing there doth not only some streams of wickedness flow from us, but also we have the fountain in ourselves; especially considering we were not thus by creation, but through our own default, whereby we have defaced God's image, and brought ourselves into this state of corruption. § Sect 3. Secondly the flesh teacheth us to pretend custom. Secondly men excuse themselves for living impenitently in their sins, by pretending custom, which hath taken such fast hold upon them, that they can by no means shake it off. Thus the swearer pretendeth, that he would willingly leave vain and blasphemous oaths, but that he is so enured unto them, that he often sweareth at unawares. Thus the voluptuous man saith, that he would be content to leave his carnal delights, as drinking gaming, rioting, whoring, but that he hath so accustomed himself unto them, that he cannot forsake them nor give them ever. But let such know that it is high time for them to come out of their sins by repentance, seeing they have brought themselves into a most miserable and fearful condition; for sin is turned into another nature, and by pleading custom holdeth them in subjection (as it were) by virtue of a law. And Satan who through their natural corruption held them in the vilest and basest slavery, hath his possession confirmed by their customable service of him in their actual transgressions, and now the strong man holdeth the house with some show of right, having so long possessed it that he can plead prescript on. Of these men I would demand if ever they mean to come out of their sins by unfeigned repentance or no. If not▪ what appearance of hope is there but that they must be eternally miserable in the fire of hell. But if they do as all will pretend, why do they it not presently. For if custom be too strong for them already, how much more unresistible will it be, when it is more and more confirmed by much practice and continuance? But I am so fettered in sin by an ill custom, that I cannot shake it off. Yet know that though it be hard, yet upon the necessity of thy salvation it must be done; and therefore in stead of breaking these cords with a Samson like resolution, let not time and use double them and make them stronger. Yea rather untwist them by little and little, if thou canst not at once break them; and by a contrary custom of piety and righteousness, disuse thee from thy sins by degrees, endeavouring first to set thy heart at liberty. For if the heart being delivered out of the bondage of sin, begin now to hate it, than neither will the tongue delight to speak it, nor the hand to act it. And therefore pretend not custom, seeing it is not this, but our malicious wills, that embrace it and our hearts that affect it, which make us continue in our sin without repentance, neither can custom hold us unto any thing which is in our own power to alter, if our wills with any resolution do break away from it. For tell me thou who pretendest this excuse; if this custom should be punished in every particular act with some forfeiture, whereby thy estate would be impoverished, or some punishment inflicted on the body, which would bring unto thee more damage and smart, than thy sin doth pleasure and delight; wouldst thou not leave thy sin and hate it, if not for itself, yet for the penalty sake inflicted on thee for it? And wilt thou not regard thy precious soul as well as thy corruptible body; and be as careful to avoid eternal damnation, as well as some worldly loss? Finally know, that it will prove but a miserable excuse at the day of judgement, when God and our own consciences shall accuse us for our sins, to say that we committed and could not leave them, because we were accustomed unto them; and all one, as if the manslayer should excuse his murder, by telling the judge that he could do no otherwise, because he had for a long time been accustomed thereto, by killing of many other: Or as if the thief should excuse his theft by saying, that he could not choose but do it, because his hands for a long time have been enured to stealing. And therefore let us not continue in sin because we have sinned, thinking that we can be excused by pleading custom▪ but because we have long and often committed these sins, let us be so much more earnest in the exercise of repentance. For as the Apostle telleth us, Christ hath 1 Pet. 4. 2. 3. suffered in the flesh, that we should no longer live the rest of our time in the flesh to the lusts of men, but to the will of God. For the time passed of our life may suffice us, to have wrought the will of the Gentiles, when we walked in lasoiviousnesse, lusts, excess Rom. 6. 19 of wine, revel, banquetings and abominable idolatries. So the Apostle Paul exhorteth us, that as we have yielded our members servants to uncleanness and to iniquity, unto iniquity; so now we should yield our members servants to righteousness, unto holiness. § Sect. 4. The third deceit is to pretend poverty. Thirdly the flesh deceiveth us, by pretending the poverty and necessity of our estate as a sufficient cause, and reasonable excuse, why we should continue in our sins, and maketh us believe, that though we neglect all means of knowledge, faith and all saving grace, and all duties of God's service, we may be dispensed with because our whole time is little enough to be employed for the obtaining of worldly necessaries; yea that we may use wicked and unlawful means, for the supplying of our wants, as all manner of fraud and deceitful dealing in our trades and occupations, which is no better than theft itself in the sight of God. But let us know that though we be never so poor, this is no excuse why we should neglect any religious duty, or commit any sin. For one thing is necessary and happy are we, if with Mary we quite ourselves of worldly encumbrances and choose the better part. That if we be poor in earthly things, we have greater cause to labour after saving graces and heavenly treasures, which alone without the other are all-sufficient to make us rich. That when we have carked and cared, toiled and moiled to provide earthly things, yet all is in vain except God's Psal. 127. 1. blessing be upon our labours; and we cannot expect it either by neglecting holy duties which he hath commanded, or by committing such sins as he hath forbidden and Mat. 6. 33. condemned. That we have Gods gracious promise of earthly necessaries, if we first and chiefly seek his kingdom and righteousness: That poverty, if we use it well, is no hindrance to grace in this life nor glory in the life to come; as we see in the example of the Disciples, yea Christ himself, who being most poor in worldly things, were Psal. 34. 10. most rich in spiritual and heavenly treasures. Finally let us know, that if we serve and seek the Lord, he will take care for us, and not suffer us to want any thing which is good, and that they of all others are best provided for, who have his providence to watch over them. Or though we should be pinched in respect of earthly things, yet it is much better with Lazarus to go poor to heaven, then with Dives having abundance, to be cast into hell. §. Sect. 5. The fourth policy is to pretend a necessity of living in our sins by reason of our calling. A like conceit unto this is, when as the flesh persuadeth us that we may neglect good duties, or commit and live in divers sins because we live in such callings as do force us to take these courses, without which we could not maintain our charge. Thus it persuadeth shopkeepers, that they should not be able to live in their trades, if they should not use lying and deceit; and other tradesmen as Cooks, Tailors, Shoemakers, Vintners, Butchers, Carriers, and such like, that they may be dispensed with, though they neglect the service of God, and labour in the works of their callings on the Lords Sabbaths, because otherwise they should lose their custom, together with those gains, by which they are enabled to maintain themselves and theirs. Yea and thus it persuadeth others to live in unlawful callings, because they have no other means, as Players and Playmakers, gan●esters, and those who keep gaming houses, and such like. But let the former know that no particular calling should withdraw us from performing the duties which belong to the general calling of a Christian; that they shall in the end find those gains the greatest losses, when to keep a market for our body and sta●●, we neglect the spiritual market of our souls, & the means whereby we might attain unto the riches of saving graces and heavenly happiness. That those who seek to compass riches by unlawful means, they either fail of their end, and so labour in vain, or together with them get a curse, which will make them moulder and consume away, or if they continue, will bring to the possessors but small comfort, when they must leave their riches behind them and carry their sin with them before their judge. Let them know that no man in any lawful calling is brought into such straits, but that if there be prudence, providence and wise forecast joined with it, he may find some time and opportunity for the service of God and the feeding of his soul: and though he do not use the means of thriving in his calling as others do, who so earnestly follow their worldly business that they neglect all holy duties, yet may they expect from God upon their weaker endeavours a greater blessing, which may make their state become Dan. 1. 15 as fat and in as good liking, as those children were in their bodies who fed only upon pulse & water: or though God seethe it good to scant them in worldly things, yet they shall enjoy the little they have with abundant comfort, seeing they are unto them little pledges of Gods great love, and in the mean time have their bodily wants exceedingly recompensed with the peace of a good conscience, the joy in the holy Ghost, and the spiritual riches of all saving graces. As for those whose callings are unlawful their best course were to exchange them for those that are lawful, seeing they have no better excuse of their living in them, because they have no other means to maintain themselves, than Harlots, thieves and Pick-purses, who are alike ready to allege that therefore they use these courses, because they have no other means whereby they may live. For better it were for them not to live at all, then to live in sin to the dishonour of God and hurt of their brethren; better it were that their bodies should pine and famish in this world, then that their bodies and souls should eternally be tormented in the fire of hell. §. Sect. 6. The fift policy of the flesh persuading us to continue in our sins, in regard of the corruption of the times. Fiftly the flesh deceiveth us, whilst it persuadeth us to continue in our sins without repentance, by alleging that the times wherein we live, and the persons among we dwell, are so evil and wholly corrupted with sin, that there is a necessity laid upon us of conforming our courses to the example of others, seeing if we purge ourselves from the sins which commonly reign, and make conscience of those vices which others commit; we shall not only expose ourselves to the scorn and obloquy of all that observe us, as being more strict and precise in our courses than we need, but also (as the Prophet speaketh) make ourselves a common prey. For the defeating of which Esa. 59 15. deceit, let us know that we must be of the little flock of Christ, if ever we mean to be in their number, unto whom his father's pleasure is to give a Kingdom; that we must not Luke. 12. 32. follow a multitude in doing evil, unless we think also to be partakers in their punishments, that we must not fashion Exod. 23. 2 ourselves to the example of the world, if we would not perish Rom. 12. 2. joh. 15. 19 with it, but must be transformed by the renewing of our minds, and be severed from the world and culled out of it, if we would be in the number of Christ's Disciples, or become true members and subjects of his kingdom. That it is better to go into heaven alone, then to go into hell and have all the world to bear us company. Let us remember that we must through good report and evil report, go on in 2 Cor. 6. 8. our Christian course, with the blessed Apostle, if we ever mean to accompany him in heaven. That it is no great matter to suffer ascoffe for Christ, who hath for our sakes suffered the bitter death of the cross; that we must not refuse to be the sheep of Christ, nor alter our nature to a wolvish condition, because we would not be injured by wolves and goats, unless we would with them be set at Christ's left hand and hear that dreadful sentence of condemnation denounced against us. That we shall in the Mat. 25. end overcome by suffering, and receive a crown of our patience, which without all comparison will exceed our pains. Let us further consider that no man is careless of the health of his body, because the air is infected, and the country full of contagious sickness, but doth so much the more carefully use all good preservatives to keep him from these epidemical diseases, and the like care we would have of our souls, if we loved them as well as we do our bodies. In regard whereof the Apostle useth this as an argument to make us more watchful and diligent, in redeeming the time, because the days are evil. Finally let us know Eph. 5. 16. that neither time nor place in which we live, will excuse us before God, if we live in our sins, seeing as the best time or place will not privilege us from falling into sin no not Paradise itself, and the society of the Angels, as we see in Adam; so neither will those times and places which most abound with evil poison us with the contagion of sin, if we have about us the preservative of a good conscience, and have sincere and upright hearts, which make us with Enoch in the midst of worldly destructions to walk with our God. Yea rather when we are Gen. 5. on all sides compassed about with wicked men, the heat and zeal of our godliness (as it were by an antiperistasis) will be intended and increased. As we see in the example of Noah, who continued just, when all the world were wicked. Of Abraham who was upright in his ways among the wicked Canaanites, of Lot whose soul was righteous, though he lived among the filthy Sodomites Of joseph and Moses in the Court of Pharaoh, David in the Court of Saul, and of Nehemiah, Daniel, the three children, and many others, who feared and served the Lord, though they lived, yea boar office in the Court of the Kings of Babylon. §. Sect. 7. The sixth policy of the flesh in persuading us to continue in our sins because god is merciful. A sixth policy which the flesh use h, to persuade us to continue in our sins without repentance is to tell us of God's mercy, which is so endless and infinite, that notwithstanding we go on in our own courses yet we shall be saved. With which that we may not be overtaken, let us consider; that it is an horrible abuse of God's mercy, when we take occasion thereby to continue in our sins, which in the Scriptures is offered unto us as the main argument whereby we are invited unto repentance. So the Psalmist saith that there is mercy with the Lord that he may Psal. 130. 4. Rom. 2. 4. be feared; and the Apostle telleth us, that the riches of God's goodness, his patience and long-suffering do invite us to repentance. It is a notable motive to persuade a rebel to yield and submit himself to his Prince, because he is gracious and merciful; but if any will go out or continue in his rebellion upon this ground, his presumption alone would make him worthy to be hanged, because the grace and goodness of his Prince should work in him love and obedience, and make him loath and even ashamed to offend and displease so gracious a sovereign. Secondly, let us know that howsoever God's mercy in itself is infinite and incomprehensible, yet in respect of the object and exercise of it, it is limited by his truth, which appropriateth it only to repentant sinners, because such only do lay hold of it, and apply it unto themselves by a lively faith; without which application, the mercy of God can do us no more good, than a sovereign salve can cure a wound, which is cast behind the door and never applied unto it. Lastly, let us know, that as God is infinite in mercy, so also in justice, yea in truth these are all one in God, his mercy being a just mercy, and his justice a merciful justice, only they seem to differ in respect of the object, and divers manner of exercising them towards his creatures. In which regard notwithstanding it may truly be said, that he is just in justifying a sinner, because believing in Christ his sins Rom. 3. 26. are satisfied for by his merits and obedience; and that he is merciful towards the wicked in bearing with them so long, and affording unto them so many means to bring them to repentance. But if these means be contemned, than the acceptable time and day of salvation being past, there is no more place for mercy, but only for justice; in the manifestation whereof towards the wicked and reprobate. God is no less glorified, then in the declaring of his mercy and truth towards the faithful and Elect. Neither must we think it any disparagement to God's mercy, that it is not effectual for the salvation of all, seeing the fault is in themselves who despise it; neither is the infiniteness thereof at all limited or shadowed, because it is not extended to those who reject it, no more than the mercy of the Prince is ecclypsed, who sendeth his pardon to a malefactor with this condition, that he shall have the benefit of it, if he will receive and plead it; and for the time present be sorry for his fault, and for the time to come endeavour to amend; and yet afterwards hangeth the offender, when he refuseth to receive it, and withal professeth his resolution to continue in his wicked courses. Besides the infiniteness of God's mercy is not only manifested by the number which he forgiveth, but also by the quality and greatness of the debt which he pardoneth and remitteth. In which regard the infinite grace and goodness of God would clearly shine in the salvation of one sinner though there were no more than he, because he forgiveth the infinite guilt and punishment of his sin, whereby he hath offended his infinite majesty. §. Sect. 8. The seventh policy of the flesh in persuading us to defer our repentance. Lastly, if the flesh cannot draw us to a resolution of living in our sins without repentance; than it allureth us to defer it from time to time, because it will never be too late to perform this duty though it were delayed to the last hour of our lives; which deceit that we may defeat, let us know, that this is a like abuse of God's infinite mercy and goodness, when as by our presumption we make it serve as a reason to continue us in our sins, which should be the chiefest motive to hasten our repentance. Secondly let us consider that we have no assurance of our lives for the space of one hour, nor that we shall have power to repent, if we despise Gods present grace though our lives should be prolonged for many years. Thirdly, that without repentance there can be no salvation, which being the chief thing, deserveth our first and best endeavours; and what folly is it to seek first for vain and momentary trifles, and to defer this greatest and most important business to our last and uncertain times, seeing if we be prevented by death there is no hope, but that we shall go unto hell. Fourthly let us know that the longer we defer our repentance, the more hard and difficult shall we find it to be done, for if we cannot shake off our sins, when like strangers they are first entertained, much less shall we be able to do it, when they are of familiar acquaintance, yea by long custom become habitual, and as it were turned into a second nature. Finally let us remember that this late repentance is commonly false and counterfeit, not springing out of faith and the love of God, but out of self-love and fear of approaching judgements. The which lamentable experience maketh too manifest, seeing few among many hundreds perform that which they promised, when the hand of God correcting them is pulled back, but after their recovery out of those sicknesses which they thought mortal, return to their former courses, yea become more worldly and wicked then ever they were before. But of this argument I have largely entreated in the first part of this Christian warfare, and therefore will content myself here to have so briefly touched it. CHAP. XVI. Of the policies of the flesh which it useth to hinder us from performing holy duties, and virtuous actions. § Sect 1. Of the first policy of the flesh in blinding our minds and corrupting our judgements, that we may not discern between good and evil. WE have heard of some notable deceits which the flesh useth to draw us unto sin, and being fallen to make us lie in it without repentance: now let us consider of some chief policies which it useth about holy duties and virtuous actions. And these are of three sorts; the first it useth to hinder us from embracing and practising them. The second to disturb and inturrupt us in them, the third to alinate our hearts and withdraw us from them. For the first; it useth many deceits to keep us from embracing virtue and bringing forth the fruits of new obedience. As first of all when we have some inclination to embrace virtue and to practise Christian duties in the general, it cunningly indeauoureth to dazzle the eyes of our mind, and to corrupt our judgements, that we may mistake virtue for vice, and good for evil. To which end it either moveth us to judge of them according to common error, and the false opinion of worldly men, who by self-love are easily brought to condemn that as nought, which is most contrary to their carnal appetite; or else it disguiseth virtues beauty with the foul and ugly vizard of vice and sin, or so besprinkleth and besmeareth them with the black colours of false imputations, that we are ready to abhor and reject them at the first view; without any further trial or examination. Thus it brandeth a Christian conversation with the name of a malancholick or monkish life, devotion with the name of superstition, and a conscionable care to approve our hearts and all our ways unto God it termeth nice scrupulosity, and needless, yea peevish preciseness. Thus a religious care to sanctify the Sabbath it calleth judaisme, zeal, fury and madness, or at best rashness and indiscretion; humility it termeth baseness, magnanimity pride, bounty lavishness, frugality niggardliness, meekness cowardice, and Christian courage and fortitude it entitleth with the name of desperate and audacious boldness. Now the means to preserve us from being overtaken with this deceit, is to pull of these deformed vizards, and to behold virtue and all Christian duties, in their own native beauty by the never deceiving light of God's word. And not to listen to the false opinion of the world and the flesh, which make light darkness, and sweet sour, but to examine by the Scriptures what God approveth, and what he disliketh and condemneth. To which purpose we must daily exercise ourselves in the study and meditation of God's word, which will so enlighten, rectify and inform our judgements, that we shall never be deceived by those foggy and false mists, which the devil, the world or our own corrupt flesh, do cast before them. § Sect 2. The second policy in alleging difficulties that are in christian duties. A second deceit which the flesh useth, to discourage us from seeking after virtue, and endeavouring to practise Christian duties, is to persuade us, that the house of virtue is situated on so high an hill, that we shall be out of breath and quite tired before we can climb unto it; and that there is so much difficulty and so many discouragements in a Christian life, that it would be but in vain to enter into it, it being impossible that we should go forward, and that better it were not to give the onset, then in the first skirmish to be foiled, and forced to make a shameful retreat. To this end it is ready to tell us, that we must leave all our delights, which so much content us, and exercise ourselves in such duties as are quite against the hair, and through the contrariety which is between them and our nature, so displeasant and distasteful to our appetite, that we shall not live one merry day after we have taken upon us this mopish and melancholic profession. Yea and for the better countenancing of this deceit, it is ready to abuse Gods infallible truth, and to set before us the afflictions of the Saints, their mournings and lamentations, the poverty and reproaches, in prisonments, banishments and cruel death, assuring us (as the truth is) that if we follow them in the same courses we shall meet with the same crosses, seeing it is expressly said, that all who will live godly in Christ jesus 2 Tim. 3 12. must suffer persecution. Now that we may be armed against this subtle encounter, let us know, that the chief strength of it lieth in laying open and amplifying the discouragements which might hinder us in our Christian course, and in the concealing and hiding of those helps and comforts which might be encouragements to our good proceed. For though the work of repentance be unto us hard and difficult, yet seeing it is not only an act done by us, but chiefly and principally a grace and gift of God, who is ready to bestow it freely upon all who desire to have it, and do endeavour to embrace and practise it, the difficulty should bring with it no discouragement, seeing God is all-sufficient to effect his own work, and by the power of his word and spirit, to make that easy and delightful which is naturally impossible and unpleasant. Again let us know that in repentance there is a change not only of our actions, but also of our hearts and minds, whereby it cometh to pass, that those sinful delights which were formerly most sweet to our carnal appetites, are now most bitter and loathsome to the part regenerate; and those godly and religious exercises which were to the flesh and natural man most distasteful and tedious, are now to the man regenerate most pleasant and comfortable; as we may see in David who esteemed God's word and holy ordinances above all manner of riches, and found Psal. 19 &. 119 them sweeter to his taste then the honey or the honey comb; and in job who professeth, that he esteemed the word of God much more than his necessary food. And therefore though new job. 23. 12. obedience be irk some and painful to those who are unregenerate, yet not to those who are sanctified, changed and renewed in the spirit of their minds. Even as we see those pains and serious studies which were so tedious and contrary to our disposition whilst we were children, are sweet and delightful when we are come to years of discretion. Furthermore let us consider that though it be a most toilsome labour unto us to run in the Christian race being considered in ourselves, because we are stiff and benumbed, and sore and lame in all our joints through the fetters and bolts of sin which have long hanged upon us, yet being strengthened by the spirit, and being made partakers of this spiritual anointing, we are made able, nimble and active to run in the ways of God, according to that of the spouse, Draw me, and we will run after thee, and of the Prophet; I will run the way of thy Cant. 1. 4. Psal 1 19 32. Phil. 4. 13. Commandments when thou shalt enlarge my heart; and that also of the Apostle; I can do all things through Christ which strengtheneth me. Finally let us know, that as we have in the way of Christianity many crosses, so also many comforts, as for example, for the present we lose the applause of worldlings, and lie open to obloquy and reproach; but for recompense we have the approbation of God and our own consciences; we have wars with men, but peace with God; we lose carnal rejoicing in the pleasures of sin, but instead thereof we have spiritull rejoicing in the assurance of God's love, the remission of our sins, and the salvation of our souls; we are stripped of worldly wealth, but we are enriched with spiritual treasures, Gods sanctifying gifts and graces, and gloriously decked both with inward sincerity and the rich robes of an holy conversation; we forego carnal security which within a while would bring us into horror and despair in the sight of our sins, and that horrible vengeance which is due unto them; but we have in exchange spiritual security, whereby we quietly rest upon God's promises and providence in the midst Psal. 23. 4. of all dangers, and can with David walk through the vale of the shadow of death, and yet fear no evil. And thus our worldly losses are even in this life infinitely recompensed with our spiritual gains, and how much more when we come to the fruition of our future and heavenly 2 Tim. 2. 12. Rom. 8. 18. hopes, for if we suffer with Christ we shall reign with him, and these present sufferings, are not worthy to be compared with the glory which shall be revealed in us; for they are light and 2 Cor. 4. 17. momentary; but they shall cause unto us a far most excellent and an eternal weight of glory. And therefore let us not so remember the cross, as that we forget the crown, nor so look to the foulness of the way, as that we do not regard the gloriousness of our palace unto which we are travailing; but let us consider that by mount Caluarie we shall come unto mount Zion the City of the Saints, and that by our many tribulations we shall enter into the kingdom of Act. 14. 22. heaven. And so shall we with Moses, prefer afflictions with the people of God, before the enjoying of sinful pleasures which last but for a season, and esteem the reproach of Christ greater Heb. 11. 25. 26. riches than the treasures of this worldly Egypt, having respect to the recompense of reward. Yea so shall we be like unto jesus Heb. 12. 2. Christ, the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame, and is now set down at the right hand of the throne of God, where we also shall sit with him if we follow his example. § Sect. 3. The third policy is to persuade us to defer the doing of holy & Christian's duties But if the flesh cannot persuade us utterly to neglect good duties, because we discern that they are necessary for our salvation, than it will move us to defer them for a time, telling us hereafter they will be more seasonable, and that we also shall have better leisure to perform them. For the defeating of which policy let us know, that there is no time alike seasonable for the exercise of a godly life unto the time present; For whilst it is called to day, and Psal. 95. 7. 2 Cor. 6 2. the Lord calleth upon us to perform holy duties, it is the acceptable time and day of salvation which being once past, will never return again. That those duties which are first in excellency, should be first also in time, and that no wise man putteth off matters of greatest weight, but giveth them priority and precedency both in respect of time and place. Let us remember that our lives are short and momentany, and that it were but all too little, though they should be wholly spent in God's service; and that this short time is so uncertain, that we have no assurance of living another day or hour, in regard whereof it is great madness to put off those duties, for the doing whereof we chiefly came into the world, and upon the performance of them our salvation dependeth, and to prefer before them trifles, which for the present are of small value and will not profit us any whit at the day of death and judgement. That we cannot by our own natural strength do any good duty, but as we are assisted by God's Spirit, and that if we from day to day quench the good motions thereof and will not open, when he knocketh so hard and often at the door of our hearts, we shall move him to departed from us & leave us to our impenitency, security and hardness of heart. Finally let us know, that if it be now troublesome and tedious to perform holy duties and virtuous actions, how much more will it be so, when our vices are grown habitual, and by long custom are turned into another nature. Furthermore whereas the flesh pretendeth many occasions of present distraction and multitude of business, and telleth us, that we may more conveniently perform Christian duties, and betake ourselves to a godly life, when these troubles are a little over; as for example, that we may better serve God, when as we have settled our worldly estate, and are freed from distractions which for want hereof, do now disturb us, when we have gotten such a sum of money, such a farm or Lordship, attained to such honour and preferment, or have had the fruition of this or that pleasure upon which we have set our hearts; let us know that all these are but frivolous excuses, like unto theirs who being invited to the marriage supper of the King's Son Mat. 22. refused to come, which will in no case be accepted of God as sufficient when he calleth us to account, seeing they only discover our doting love on worldly vanities and our utter neglect of spiritual and heavenly things. Let us consider that it is a great indignity, to consecrate unto the world our chief strength and prime service, and to destinate unto God the after leavings, of which also we are uncertain, whether we shall perform them or no; that it is great folly and want of judgement to provide, first temporary necessaries, yea superfluities, for our bodies, and lean to a second uncertain care the eternal salvation of our souls. That we have no assurance to live till we have attained earthly things, and afterwards to provide for heavenly; and therefore if we think heaven better than earth and those everlasting joys, better than these momentany trifles, it were our wisdom to prefer and seek them in the first place, seeing we cannot be assured of them both; and leaving of which Martha to be encumbered with worldly business, to choose with Mary the better part: For though many things might be convenient and worth Luk. 10 41. our seeking, if we had a lease of life, and leisure enough to look after them, yet this one thing is necessary, that by fearing and serving the Lord, (which was the main end for which we came into the world) we may glorify him, and so gather assurance of our own salvation. § Sect. 4. The fourth policy of the flesh in moving us to rest in fair promises and faint purposes. Fourthly when a● the flesh cannot entice to use mere dela, es, and do just nothing; than it will persuade us to rest in that which is as good as nothing, namely fair promises and faint and false purposes and resolutions, that we will become new men out of hand: Especially if we have our desire in some things which we presently hope for, as deliverance from some affliction, freedom from some danger, or recovery from some sickness. But when we have gone thus far there it maketh us to stay, by offering unto us, if we will continue in our old courses some access of worldly wealth, or the fruition of sinful pleasures; and having prevailed so much with us, it stayeth not here, but maketh us soon after more carnal and wicked, more slothful and negligent in the performance of all good duties then ever we were before. With which deceit if we would not be overtaken; let us know, that it were better not to promise at all, then having promised not to perform and pay, for what is this to mock God who will not be mocked? What is it but to dally and to play child's play with him, seeking to please him with complemental promises and fair words? That the Lord is not pleased by our making vows and promises if we do not also pay them seeing we do hereby but multiply our sins adding to our former evil courses covenant-breaking and falsifying of our promises, even with God himself. Finally that we do but quench the good motions of the Spirit, when as we do not nourish and cherish those good purposes and resolutions which he suggesteth unto us; but suffer ourselves to be carried away by the contrary motions of our sinful corruption. And therefore the Psalmist biddeth us vow and pay unto the Lord our God; the which the Prophet Esay maketh a note of the Psal. 76. 11. Pro. 20. 25. Esa. 19 21. faithful, and the contrary by the wise man is said to be a property of a fool. When (saith he) thou vowest a vow unto God, defer not to pay it, for he hath no pleasure in fools, Eccl. 5. 4. pay that which thou hast vowed. § Sect. 5. The fift policy is to withdraw us from more excellent duties by occasion of doing of some lesser good. But if it cannot by all the former devices and deceits persuade us to neglect such duties as are truly good, then will it by the occasion of doing some lesser good, withdraw us from that which is greater and more excellent, in which regard that good which is of a mean and inferior nature becometh unto us evil, because it is abused by our flesh to shoulder and thrust out that which is of greater worth and weight. And thus it persuadeth men to read the Scriptures at home on the Lord's day, and in the mean time to neglect the public assemblies, the ministery of the word and Prayer with the congregation; yea sometime to pray privately in the Church, or to read some good book, that so they may neglect to join with the rest of God's people with unanimity and uniformity in the public service of God; thus it moveth men to prefer the outward rest of the Sabbath before the works of necessity or mercy, which God requireth as special parts of the sanctification of it; as helping the distressed, visiting the sick, endeavouring to prevent some great and eminent danger, either to our neighbours or ourselves; the which was the sin of the hypocritical Pharisees which our Saviour so sharply reprehendeth; teaching them and us, that the Lord preferred mercy before sacrifice, and such was Martha Mat. 9 13. her sin in neglecting Christ's Sermon the food of her soul, that she might minister unto him food for his body. For the preventing of which deceit, we must labour to have our judgements rightly informed out of God's word, Luke. 10. ●0. not only in the knowledge of that which is good, and to be embraced of us, but also in what degree of goodness every Christian duty is, that every thing in due order may be esteemed, chosen and practised by us, the highest degrees before the mean, and the mean before that which is inferior unto it. The duties which we own unto God in the same rank and degree, before those which we own to our neighbour, the end, duty and service itself, before the means whereby we are enabled thereunto, As for example the obedience and seasonable practice of the things we know, before hearing and reading, which are the means of knowledge, when as of necessity the one must give place to the other. And the love and true service of God, before the love which we own to our neighbours, when as they will not stand to gather. And finally honest recreations which are the means whereby we may be the better Dut. 13. 1. 2. fitted for the works of our callings, must give places unto duties themselves which they enable us unto. § Sect 6. The sixth policy is to move us to perform good duties unseasonably. Like unto this is an other deceit of the flesh, whereby it moveth us to do that good which we resolve to do unseasonably, and to our great hindrance in our course of godliness: as when to distract us in prayer, it putteth into our minds good meditations and profitable instructions, which we have formerly heard and learned, or to hinder us from hearing the word it causeth us to think of some duty or work of mercy which is not pertinent to the present purpose; or to keep us from sanctifying the Sabbaoth, and consecrating it wholly, as an holy rest unto God, it moveth us to think upon the duties of our particular callings and of providing for our children and families. Now the means to frustrate this policy is wisely to discern it, and to observe and set a watch over our hearts, that they may seriously and only intend the well performing of those duties about which we are employed, that so we may do them with all our might: for as the proverb is, he that huntetb after two hares at once, shall catch neither; and as nature intendeth not many things at once, so neither doth grace; because the virtue and powers either of body or mind, being distracted by divers objects, do (like the river divided into many streams) but weakly perform their functions and operations, and being united▪ are much more strong and active. And not unlike to the former is that other deceit, whereby it moveth us to neglect the doing of some present good upon the pretence of doing some other and greater good afterwards, whereby it not only defeateth our present good purpose, but commonly doth also wirhdraw us from doing that future good for the performance whereof the other was neglected. And thus when we are purposed to pray unto God, it persuadeth us to delays, under this colour that we may afterwards perform this duty more effectually, when we are not so dull and heavy, so troubled with distractions, nor so assaulted with temptations. And thus generally it dissuadeth us from performing any service unto God, pretending that we may have afterwards better means and fit opportunity, and so may do it in such manner as may be more acceptable unto God. And thus also it moveth us to neglect the works of mercy all our life long, pretending that we may do them much more amply and liberally by our last will, which taketh not effect till after death. For the defeating of which policy let us know, that we cannot perform service unto God till he calleth and enableth us by his spirit thereunto, and that we are called when the Lord offers means and opportunity, which if we neglect, we know not whether he will afterwards honour us so much as to appoint us to these holy services which we have carelessly & causelessly omitted. Let us remember, that the time present is ours, & therefore at our pleasure to be used for all good purposes, but the time to come is out of our reach, and we know not whether we shall catch hold of it yea or no. That it is better to do a certain good, though not so great and excellent, then to neglect it, in hope of doing that which is uncertain, though in it own nature more eminent and commendable. Finally consider, that if we use well the time present for doing God that service which we are able, he will with the enlarging of our desires, enlarge also our means and opportunity of doing greater good in the time to come. CHAP. XVII. Of he policies which the flesh useth to inturrupt us in the doing of good duties, and to alienate our hearts from them. § Sect. 1. How the flesh interroseth when we are exercised in doing good duties. ANd thus the flesh hindereth us from the performance of all good duties. In the performance of them it dealeth also no less deceitfully, and that either to inturrupt and distract us, that we may do them only formally and to no purpose, or else so to corrupt and poison our best graces and most virtuous actions, that they may become unprofitable, yea hurtful unto us. For the former when we endeavour to seek the Lord in his holy ordinances, and set ourselves to perform the pious duties of his service, if it cannot by the former deceits wholly hinder us from doing of them, it will (like David's false friend) accompany us to the house of God, as though it likewise were delighted in these holy exercises; but to no other end, but that it may frustrate and defeat our holy desires. For when we labour to hear God's word, to call upon his name, or sing his praises, this sin that hangeth on us and presseth us down, doth either make us dull and drowsy, lumpish and heavy, so that we cannot attend these holy exercises with any cheerfulness and alacrity of spirit, but offer unto God dead and carrion-like sacrifices, which having no heart nor life in them are loathsome unto him: or else it worketh our minds to some carnal proiudice or dislike of our teachers, or of some passages in his Sermon, whereby we are affected with choler and spleen towards him; or to think meanly and basely of him in respect of some natural infirmities or defects; or else because of the mediocrity of his gifts; or it hangeth so heavily on us that it maketh us weary of these holy exercises before they be half ended. Or if none of these, yet it will never fail to distract our minds with worldly cogitations and wandering thoughts, so as we cannot intend these religious duties, but perform them with the lips, ears, and outward man, but not with the heart, in show and ceremony, but not in spirit and truth. And thus the flesh like judas waiteth upon us that it may betray us, it goeth with us into God's market, that it may hinder us from buying any spiritual merchandise, it thrusteth in with us into God's armoury, when as we go to furnish ourselves with spiritual weapons, that it may make us neglect them and leave them behind us, or else so weaken us that we cannot carry them with us; it will like Hushai force kindness upon us, and by no persuasions will stay behind us; but it is to this end that by cunning policy it may frustrate our enterprises, & so betray us into the hands of our enemies. For the defeating of which policy our best course is, to leave behind our chief corruptions by renewing of our repentance, before we come to perform these holy exercises, and keep under those which we carry with us, watching over them with all diligence, that they do not distract nor hinder us. To which end we must come unto these holy duties with due preparation, and being come we must meditate on God's glorious presence before whom we stand, we must with all diligence look to our hearts, because that the Lord chiefly requireth them in all duties of his service; we must think of the excellency, weight and fruit of these Religious exercises, that our hearts being inflamed with the love of them, we may perform them with all cheerfulness and delight. And finally we must continually crave the assistance of God's gracious spirit, that thereby we may be in some good measure enabled to perform them so, as that they may be acceptable to God, and profitable for our own salvation. § Sect. 2. How 〈…〉 duties. Thus also when we have in the regenerate part an earnest desire to embrace virtue and to be enriched with saving graces, like a cunning sorceress it laboureth to infect them with the poison of corruption, and like a subtle Merchant it sophisticates these pure wares and intermingleth with them the base refuse of sinful vices, that they with the other may become vendible. Thus if we be devout and earnest in religion, it seeketh to taint us with will-worship and superstition; if we excel in knowledge, it laboureth to puff us up with selfe-conceipt, to contemn plain truth, and curiously to affect nice and unprofitable speculations, and to despise others in comparison of ourselves whom we think do come short of our measure. With our faith it intermingleth presumption and carnal security; which our love, lust and jealousy; with our zeal, rashness and corrupt anger; with our humility baseness; with our courage audatiousnesse; with our constancy pertinacy and obstinate inflexibleness; and finally with all our graces and excellent virtues pride and vain glory, whereby we overween them, or arrogate the praise of them, or magnify ourselves before others who have not attained to our pitch and proportion. And thus this cunning coiner embases the pure metal of grace and virtue, by mixing with it the copper or rather dross of carnal corruptions, setting notwithstanding upon it virtues stamp and superscription, that so it may go for currant with us, and by mingling these poisons with our wholesome food, doth make it become unto us mortal and pernicious. For preventing of which deceit we are often to examine our virtues, and to try if they be not tainted and infected with the contagion of the next extremes; let us often bring them to the touchstone of God's truth, which is only sufficient to make us discern the differences between the pure gold of God's graces, and the base metals of our own corruptions; & let us continually desire the help of God's holy spirit, which is that heavenly fire, that can part and sever the solid substance from the dross, purifying he on, and consuming the other, and the pure gold from other base metals of any kind. § Sect. 3. How the flesh persuadeth us to abate of our zeal, and to intermit virtuous actions for a while. The third and last kind of policies which the flesh useth are those, whereby it seeketh to alienate our hearts and affections from embracing and practising of holy virtues and Christian actions. And first of all, if it cannot persuade us wholly to forsake them, & at once to desist from the exercise of them; than it will allure us to abate our fervour and zeal in piety, to intermit all virtuous actions for a little while, and not to fall altogether, but in some degrees from our former sincerity, either pretending that if we go more slowly, we shall go more surely or that we are more zealous than needs, seeing with fair less strictness in our courses we may attain unto happiness; or else though upon some occasions we slacken our pace in the ways of godliness for a while, we may hereafter make more speed and easily recover and redeem our lost time, by our future diligence. With which deceit that we may not be overtaken let us consider that there is no standing still in the Christian course, seeing he who doth not daily go forward in it will questionless go backward; and what then can become of them who are in the way of declination and backsliding? That if we give way to our spiritual enemies for a time, and be persuaded to lay aside our Christian armour, they will give unto us deadly wounds before we shall be able to put it on again, and that we may much more easily keep them out of the gates of our city, then drive them back when they are once entered. Let us know that if we slacken our hold, we shall hardly recover it in our fall; and that we may be as desperately endangered by a lingering consumption of grace and goodness, as by a fever of Apostasy. Let us remember that if our heat come once to lukewarmness, it will within a while turn to keycoldnes, and that if the Devil and our own corruption can but a little while disacquaint our hearts from God and his ways, they will not leave till they have made them mere strangers, if they have a little loosened them from him they will with much more ease pull them quite asunder. And therefore let us carefully watch over ourselves, that there be no declination in grace nor the least backsliding from our former sincerity, but forgetting that which is behind, let us reach unto those things which are before, and press hard towards the mark, for the price of the high Phil. 3. 13. 14 calling of God in Christ jesus. For if we slacken our pace in the ways of godliness, and sit still, though but a little while, we shall grow so stiff and sore, that we shall have little desire to go on in our journey. And by our negligence we shall lose our sweet communion with God, the light of his countenance, the sense of his love, and joy and comfort of his spirit, which are our chief encouragements that make us go on in the way of godliness. Of the lively feeling whereof, when we are deprived, we shall either disconsolately sit down and lose our crown, or faintly proceed with much weakness and weariness. § Sect. 4. How the flesh persuadeth us to rest in that which we have all ready done or suffered. Another deceit like unto this, whereby the flesh allureth us to desist from virtuous actions, is to make us to rest in that which we have already either done or suffered, as being abundantly sufficient for our salvation. Which that we may defeat, let us consider, that though it were true, yet it is of no force to make us leave off or intermit our virtuous actions. For what ingratitude and gross negligence were this in a servant, who having done a little work would loiter and surcease his pains, because he is assured that his Lord is so bountiful, that he would not hold back any part of his wages? And how much more in us seeing the riches of our reward is so inestimable and permanent, that we have just cause to think our whole life, which is but short and momentany to be too too little (though we could attain to the age of Methuselah) if it were solely employed in glorifying our gracious God by our faithful service, which if we do not, but content ourselves only with that which standeth upon the necessity of our salvation▪ we plainly show, that all we have done is but false and counterfeit obedience, seeing it did spring and flow only from foolish self-love, and not from the sincere love of God. Foolish I say because it shall surely be frustrate of it end, or though it should not, yet of that measure of glory which those who are wise will labour after, for according to that measure of grace we have received, and obedience which we have performed, we shall have our portion & proportion in that heavenly happiness. But be it that thou art not so ambitious of blessedness, but that the least part and lowest place will well content thee, consider in the next place, that in this life we are never so rich in grace and the fruits of obedience, that we may now give over and spend upon the stock, unless we mean to be bankrupts in goodness; for if there be not a growth there will be a decrease, if not a progress, than a regress in the ways of godliness, and when we neglect the service of God, then do we begin to serve the Devil, the world and our own flesh. Besides true saving grace is not like the Moon sometime in the full and sometime in the wain, but like the light of the morning which still increaseth till it be perfect day; It is always in the growth until we come unto a perfect age in Christ, which perfection we shall not attain unto till we have laid down Pro. 4. 18. these bodies of flesh. And that which a while groweth and Phil. 1. 6. then standeth at a stay, was but a false conception, and like an Embryo in the womb, which though it may delude a woman with a deceiving hope, yet this joy will bring bitter Mat. 24. 13. sorrow without all comfort in the end. Again consider, that all God's promises are made to those alone who continue Apoc. 2. 10. & 3. 21. constant in their faith and obedience to the end. He that endureth to the end shall be saved, and be faithful unto Eccles. 11. 3. the death and I will give thee the crown of life; and to him that overcometh I will grant to sit with me in my throne etc. And as the tree falleth so shall it lie. And therefore our former graces and good works should not make us slothful and sluggish for the time to come, but much more painful and diligent in embracing and practising them, seeing if we now desist we shall surely lose all our former labour. Finally what soldier will thus foolishly reason; I have fought long and endured many brunts in the battle, and now I will take my ease, because I have almost obtained the victory, what traveler will sit down in the midst of his journey, because he hath gone far and taken much pains, seeing all his labour is lost if he come not to the end? And who running in a race will give over before he come to the goal, excusing himself that he hath run well in the beginning; because he is sure to lose the garland with all his former pains? Yea rather because they have begun well they will continue till by their constant labours they have obtained their reward. And therefore let us not be less wise or industrious for the assured gaining of heavenly and everlasting happiness, than we are for the momentany and uncertain possession of earthly trifles; but after we have done much good, let us still hold on to do more, for blessed is the servant (not who hath done well in former times but) who when his master cometh shall be found so doing. Mat. 24. 46. CHAP. XVIII. Of certain advantages which the flesh hath against us in the spiritual Conflict. §. Sect. 1. That this enemy the flesh hath great advantages against us; because it dwelleth within us. Having discovered the dangerousness of this enemy the flesh in it own nature, it now followeth according to our order propounded, that we further consider that this peril is much intended and increased, in respect of divers advantages which it hath against us in the spiritual Conflict. And these are principally two; the first is, that this enemy is not far off, whereby we might have leisure and opportunity of fitting and preparing ourselves against the Conflict, before he could approach unto us, but dwelleth with us, yea in us. He is not only near at hand, and (as it were) in the Suburbs, close unto the gate of our souls, but it lodgeth even within the walls of the City, not in the out-parts and back lanes, but it keepeth strong possession in the chief forts and castle of our minds & wills, our hearts and affections, where our chief strength and Ipsi gestamus laqueum nostrum nobiscum circumferimus inimicum. Bernard. de Quadrages. serm. 5. treasure lieth. And (as one saith) we bear our snare with us, and carry our enemy about us whether so ever we go. The which danger is much aggravated in that he doth not profess his enmity, but is in outward show a familiar friend who eateth, drinketh and sleepeth with us; it maketh show of love, but indeed mortally hateth us, it is like an helper, but is in truth our greatest Adversary, and like Sanballat and Tobiah it offereth his pains in building the walls of our City, which may repulse foreign forces, when as it intendeth nothing but our ruin and to betray us into the power of outward enemies. For no sooner doth Satan and the world besiege and assault us with their temptations, but presently it joineth with them, and being acquainted with all our counsels, it revealeth unto them our secrets, even our hidden thoughts and unknown desires and like a wicked Dalilah, having by treacherous flattery undermined us, it discovereth to these cursed Philistims where our chief strength lieth; yea it secretly openeth the gates of our hearts, and not only letteth in all their forces, but as soon as they are entered joineth with them, and laying violent hands on the spiritual man, it laboureth all it may to captivate and destroy him. And therefore the wily red Dragon never maketh war against us, until he be assured first of these inbred traitors and carnal Hic est qui manus nostras proprio cuigulo alligat et baculo nostro nos caedit Bernard. ibid. aids; And as one saith, it is his policy to bind us always with our own girdle, and to overcome and beat us with our own staff. Yea not only doth the flesh dwell and coinhabite with us, but it also adhereth and inseparably cleaveth unto us, as being a part, and the greater part of ourselves. Whereby the dangerousness of this enemy appeareth, for the war which it maketh against the new and spiritual man, is not only civil and domestical (which notwithstanding is much more perilous and terrible then that which is foreign) but without any metaphor, properly, and truly intestine, and (as it were) in our own bowels. Besides this combat between them is fought in a place of great disadvantage, namely this world where the worse Brande quidem periculum est et gravis lucta adusus domesticum hostem etc. Bernard. de Quadri. serm. 5. parts hath many friends and strong aids, even millions of wicked men and whole legions of Devils, and contrariwise the better part hath few friends and many enemies. Great surely (saith one) is the danger, and the conflict sore and grievous against an enemy so domestic, especially seeing we are strangers and he a citizen; he inhabiteth his own country, and we here are exiles and strangers. Yea in truth this war is more intestive than that which was between Rebecca her twins. For not only doth here one person fight against another, nor (as some would have it) the body against the soul of the same man, nor yet one faculty alone against another of a different nature, the sensitive against the reasonable, and the will & affections against the judgement and conscience; but also the self-same faculties against themselves, reason against reason, will against will, the same affection against the same, love against love, fear against fear, and hope against hope. In which respect this fight with our flesh is much more dangerous than our fight with Satan himself; for though he be sometime yea often near us, yet not always, and when he is nearest▪ he is not alike near as our own flesh, which adhereth to every part and faculty of body and soul. Though he casteth into our hearts and minds the fiery darts of his temptations, yet if we catch them upon, and quench them with the shield of faith they will not hurt us. Yea though he buckle and close with us, yet if the Spirit of God dwelling in us resist this foul spirit, he will fly away at least for a season, and we Luk. 4. 13. shall be rid of his noisome company; but our flesh and carnal corruptions inseparably cleave unto us, and though they be never so often overcome, by fasting, prayer, watchings and such like spiritual exercises, yet as long as we live, we cannot be quite rid of them, nor wholly subdue them, and an hilate their strength, but after they seem to be withered they will again flourish, after they are weakened they will recover strength, after they seem to languish with age, they will regain their youthful vigour, yea when in outward show they appear mortified and quite dead, they will again revive and standing stoutly in their strength they will re▪enforce the fight against us. § Sect 2. That the dangerousness of this enemy is much increased by reason of this cohabitation. From whence it may plainly appear, how exceeding dangerous the flesh with the lusts thereof are unto us, seeing they are enemies not only strong and subtle, but always hard at hand, not only besieging and besetting us, but even dwelling with and in us. Whereby they have no small advantage against us, for never leaving but adhering and cleaving unto us in all places and at all times, they are ready to watch all occasions and to take all opportunities of doing us mischief, laying traps and snares for us in all our enterprises. For do we undertake the performance of holy and religious duties? Why then they dog and follow us to the exercises, and distract us with worldly cogitations and wandering thoughts, and oppress our minds with dullness, drowsiness and carnal weariness. Are we employed in the duties of our callings? They will make us negligent and lazy, and carry us away with carnal pleasures, or so wholly and earnestly intent on them, that we shall spare no time for God's service nor for the enriching of our souls with spiritual treasures. Do we eat and drink to relieve and sustain our bodies? They are ready to make our tables snares, turning sufficiency into superfluity, and necessary food into excess and belly-cheer, surfeiting and drunkenness, where the soul and spirits are so oppressed, that they are utterly unfit for any Christian duties. Do we intent to refresh ourselves with honest recreations? They do attend and wait on us, moving us to consume a great part of our time in them, which should be allotted to better exercises, and even to spend our strength and spirits in the immoderate use of them, whereby instead of being refreshed and cheered, we are disabled and made utterly unfit for the duties of Christianity and of our callings, and are so wholly taken up in the means, that we neglect the main ends for which we use them. Yea do we after our labours betake ourselves to our rest? When we lock our chamber doors, we cannot shut out these enemies, but whether we will or no, they will be our bedfellows, and are always ready at our lying down to distract us from any good meditations or serious examination of what we have done or omitted the day past, to fill our minds with vain dreams and wicked imaginations, and to oppress nature, in stead of refreshing it; whilst we give ourselves to too much drowsiness. And thus these cowards stick not to strike us even when we are down, and if we stand upon our watch and guard when we are waking, to give us deadly wounds when we are a sleep never suspecting any danger. §. Sect. 3. The means of preventing the former danger, is to stand upon our guard & to pray the Lord to watch over us. Now if we would be secured against that dangerous advantage which the flesh hath against us, the best way is not to be secure, but continually to stand upon our guard, and as the Apostle exhorteth Timothy, to watch in all things, that we be not circumvented by this enemy, who is always present with us to take all opportunities of working our destruction. For who walking among snares or scorpious would not carefully look to every step? What man carrying a serpent in his bosom will not 2. Tim. 4. 5. use his best heedfulness to preserve himself from stinging? Who being among the thickest of known thieves, will not look to his purse, and have always an eye to his choicest jewels, that he be not rob by them? What citizens having their mighty and malicious enemies, not only besieging them in the suburbs, but even entered into the city, and always ready in arms to surprise them, will lie snorting in security and not carefully stand upon their watch and guard? Yea who having a cruel & malicious enemy lodging in his own heart, and always ready to pry into all his thoughts, words, and actions that he may take all opportunities to cirumvent and hurt him, would not be moved hereby to hearken unto the Wise man's counsel, and keep his heart with all diligence, that so Pro. 4. 23. he might defeat this enemy, and be preserved from evil in the midst of these dangers? And yet this is not enough if we go no further; for we must not only watch, but pray also, if we would be freed from these temptations. Neither is our care and providence sufficient to keep us in the midst of these dangers, seeing if we sometime be awake, we be at other times asleep, if now we keep a narrow watch, soon after we will be secure and reckless, and therefore▪ we must pray the keeper of Israel, who neither slumbereth nor sleepeth, to watch over us and to preserve us from these perilous and pestilent enemies, and of him we must beg with David, not only that he will set a watch before our mouths & keep the door of our lips, but also over our works and ways, yea even the secret thoughts of our hearts, that they may not be tainted and corrupted, subdued and led captive unto sin by this sinful flesh, which adhereth unto us and dwelleth in us. § Sect. 4. The second advantage which the flesh hath is that it is indefatigable and never wearied. The second advantage which the flesh hath against us, is that whereas we are faint and soon wearied in this spiritual conflict, the flesh using herein a natural motion, is altogether indefatigable and never wearied; whereof it is that it is so impudently importunate, that though it hath many repulses yet it will take no denial▪ though in the conflict it be often beaten back and put to flight, yet it will never quite leave the field. But unite it scattered forces, and receiving new aids and encouragements from the devil and the world, it will a fresh assault us and renew the fight; herein resembling an hunger-starved dog who will by no means leave the house where he hath often been relieved, but no sooner is beaten out of one door, than he re-entereth into another. So one saith, that the flesh rageth with furious Nazianzen. de animae suae calemitati. pag. 934. strength, and never resteth from the war the success whereof is very doubtful, for sometime the flesh is subdued by the spirit, and sometime again the spirit unwillingly followeth the flesh, and although it desireth that which is better, yet it doth that which it bateth, etc. For the flesh is ruled by no words, it is broken and weakened with no labours, nor yet bowed or softened with any length of time; but always with blind eyes hasteneth against our lives and (like him possessed with the legion) it lusteth to be on the steep mountains and craggy rocks; and if sometime it be forced for a while to give place to the fear of God, painful labours, and divine oracles, yet again like a plant bended down by the hands of the gardener, it returneth to it perverse faultiness. Yea oftentimes the more these fleshly lusts are resisted, the more enraged and violent for the time they grow, and the means and medicines which God hath appointed to cure them, make the disease but the more desperate, an example whereof we have in those heathen Princes of which the Psalmist speaketh, who when Christ by his word and spirit would reign over them, unite all their forces and rebel against him saying, let us break his bonds in sunder, and cast away his cords from us. Psal. 2. 3. So the Apostle confesseth, that the more he charged the Rom. 7. 8. Law upon his sinful lusts, the more they rebelled, and took occasion by the Commandment to work in him all manner of concupiscence, wherein these lawless lusts may be fitly likened unto lime which is kindled and inflamed by water, wherewith all other fires are quenched, and do resemble their Lord and leader the devil, who the more he is crossed of his ends, the more he rageth; and are 1 Pet 5. 8. 9 fitly by the Prophet compared to a raging sea, which the more the tide and currant is crossed and opposed by the Esa. 57 20. wind, the more tempestuous it waxeth, swallowing and devouring all that is in the way, with his lofty wanes and surging billows. § Sect. 5. Of the means to frustrate the former advantage. Now if we would not have these advantages which the flesh hath against us pernitions to our souls, let us labour that as it is never weary in fight against us, so we also may not be weary and faint in this conflict; but let us with undaunted courage, not only sustain the assaults of this enemy, but also provoke and set upon him with all his sinful lusts, that we may mortify and subdue them, though we cannot wholly expel them and drive them out. For if our sinful flesh be never weary in running such courses as will bring us to destruction, let us be never weary in stopping and opposing it, and contrariwise in running the Christian race which will bring us to salvation. If it be never weary of tripping at our heels, that we may fall, and in clinging unto us as a heavy burden, that it may slacken our pace, stay us in our course, and so make us lose our crown; let us never be weary in looking warily to our footing that we may not slip nor slide, or being fallen that we may speedily rise again by unfeigned repentance, nor yet let us think any pains too much that we may shake off this weight of corruption, and this sin that doth so easily beset us, that we may run with patience the race that is set before us. To which end let us first consider, that if we will Heb. 12. 1. take this pains, we shall in the end be assured of victory, the which may well put courage into us, and make us hold out in this conflict, for if the flesh is not wearied in this fight after many wounds and foils, though in the end it be sure of a shameful overthrow, much less let us faint who are assured in the end to obtain a joyful victory. Secondly, 1 Cor. 15. 58. let us meditate of the riches of the crown; & of the gloriousness of the triumph, which we shall enjoy after we have suffered a little while the pains of this spiritual warfare; and when we are weary in running the Christian race, let us comfort and refresh ourselves by having continually in Heb. 12. 2. our eye the goal and garland, imitating and looking unto jesus the author and finisher of our faith, who for the joy that was set before him despised all the toil and trouble which he found in the way. And finally let us being weak and faint in ourselves pray continually unto God for the assistance of his holy spirit to strengthen us in this conflict, and to renew and repair our wearied, fainting and decayed graces, that so receiving new life vigour and strength from him we may thereby be enabled to hold out unto the end; let us when we are tired crave this holy anointing which will so supple and soften our stiff joints and weary limbs, that we shall be able to continue in the Christian race, till being come to the goal we shall obtain the garland. Neither let this discourage us, that the more sharply we deal with the flesh, the more it is enraged; for it is but like the fury of an enemy, who hath received a mortal wound, which if for the present it be resisted, the blaze of the choler quickly goeth out, and fainting in his strength he will fall at our feet, it is but like the reluctation and resistance of a base minded slave, who by a few and small stripes, is so enraged that he is ready to catch his master by the throat, but if he be thoroughly hampered and sound beaten, he will fall down at his feet and bear what stripes he pleaseth to give him without resistance. And therefore let us make this use of the rage of the flesh, to be moved thereby to unite our forces and redouble our blows, and then though it make never so many gallant bravadoes, it will quickly yield and we shall be sure of an happy victory. THE SECOND BOOK OF THE CHRISTIAN WARFARE BETWEEN THE FLESH AND THE SPIRIT, INTRE Ating of the conflict itself, and of the means whereby we may get the victory. CHAP. I. That there is a combat in every true Christian between the Flesh and the Spirit. § Sect 1. Testimonies of scripture to prove that there is this conflict in every man that is regenerate. NOw having showed the nature of our enemy, how dangerous he is, and how we may be armed and prepared to withstand his assaults and obtain the victory; we are to entreat of the combat and conflict itself. And first we will show, that there is in the faithful such a combat and conflict indeed and truth, although worldly and carnal men who never found it in themselves are ready to think it to be but a mere conceit. The which will appear by plain testimonies of Scripture, for the Apostle telleth us, that the flesh lusteth against the spirit and the spirit against the flesh, and that these are contrary the one to the other, so that we cannot do the things we would. Where by flesh and spirit (as I have proved) we cannot understand the body and soul but the part Gal. 5. 17. regenerate and unregenerate, the corruption of nature and the quality of holiness in every faculty and power of them both. So in his own example he showeth the practic and experience of this truth in the seventh chapter of the Romans', for he professeth that he could not do the good he Rom. 7. 19 22. &. 23. would nor leave undone the evil he would not, that he was delighted in the law of God in the inner man, but at the same time found another law in his members rebelling and making war against the law of his mind, and bringing him into captivity to the law of sin which was in his members; and plainly saith that when he was thus led captive unto sin, it was no more he that did it, but the sin, that is, the sinful corruption that dwelled in him. § Sect 2. That the Apostle in the seventh of the Romans speaketh of this conflict in himself as he was regenerate. Now that the Apostle did not speak this of himself as he was unregenerate, as some would have it, nor as he was under the law, as others would have it, in his state of humiliation and preparation to his conversion, and so consequently not of the conflict between the flesh and the spirit, but between the conscience and the corrupt will; it may easily appear by the Scripture itself, for the Apostle doth not write in the preterperfect-tense, what he had Arminius in Rom. 7. been in time past, but in the present-tense as his state was when he wrote this Epistle. And besides the things which he speaketh of himself do plainly evince this, which cannot be truly attributed to a man unregenerate, or under the law, and only in his preparation to his regeneration; but are proper unto them who are converted and in part sanctified. For first he alloweth not the evil he doth, and consenteth unto the law that it was good, and therefore his conscience and judgement were in part enlightened and rectified, he willeth the good he did not, and the evil which he did, that he nilleth, and therefore his will was in part regenerate; he hateth the evil he doth, and delighteth in the law of God after the inner man, and therefore his affections were in part sanctified, he did not the evil which was committed, but sin that dwelled in him, and there is a sore conflict between the law of his mind and of his members, which was nothing else but the combat between the flesh and the spirit, and therefore in respect of his whole man he was in part regenerate. Finally he desireth earnestly to be delivered from the bondage of corruption, and professeth, that with his mind he served the law of God, though his flesh served the law of sin, and therefore he was not the slave of sin and Satan, as all are who are unregenerate and under the law, but the servant of God, and a subject of the kingdom of jesus Christ. And thus Augustine's, upon his second and sounder thoughts, revoking his former Ego enim putabam dici ista non posse, nisi de ijs, quos it a haberet carnis concupiscentia subiugatos, ut facerent quicquid illa compelleret. August. contra julian Pelagian lib. 6. cap. 11. Col. 11 35. T. 7. Vide etiam retract. lib 1. Cap. 23 et lib. 2. c. 1. Tom. 1. error expoundeth this place; I thought (saith he) that these things, (to wit) I am carnal, sold under sin, and led captive unto the law of sin by the law of my members, could not be truly spoken of any, but of such as are so enthralled of their carnal concupiscence, that they did whatsoever it compelled them, which to conceive of the Apostle were mere madness, seeing in many of the Saints, the spirit so lusteth against the flesh, that it cannot thus prevail. But afterwards I gave way to other of better judgement, or rather to the truth itself, plainly perceiving in these words of the Apostle the groaning and complaint of the Saints striving against their carnal concupiscence, etc. Whereof it came to pass that I understood this place as it was understood by Hilary, Gregory, Ambrose, and the rest of the holy and famous Doctors of the Church, who do all think that the Apostle did courageously fight against his carnal concupiscence, which he had in him though he desired to be freed from it, and that in these words he professeth this his conflict. And a little after; neither can well any man's spirit lust against his flesh, unless the spirit of Christ dwelled in him. So Gregory Nazianzen acknowledgeth and deploreth this conflict which he felt in himself between the flesh and the spirit. Neither am I (saith he) wholly mind 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 perpetual tumults of war, the flesh and the spirit encamping against one another. I am the image of God, and am drawn into vice, though I struggle and Greg. Nasian. de animae ●uae calamitat. pag. 93. 934. strine against it, the worse part wickedly conflicting against the better; so as not without great labour and daily wrestling, the hand and help 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 heaven hath aided the spirit, subdued the tumult and rage of the trouble some flesh, ad stilled the swelling waves of carnal preturbations. And so also the flesh rageth with furious strength, and never resteth from making cruel war; and though there may be sometime an intermission, yet there is never a dismission from the fight. §. Sect. 3. That all the regenerate have feeling and experience of this conflict. And these testimonies out of the Scriptures and Fathers may be sufficient to convince the carnal, and unregenerate, who having no feeling of this conflict in themselves, because they are wholly flesh, do imagine that it is not in any other. For as for those who are in part regenerate, and yet have the old man and the relics of sinful corruption dwelling and remaining in them, they will easily acknowledge this truth, even out of their own feeling and experience, though no other testimony or reason could be alleged. Neither is it possible that this mortal combat should be sought in any, but that they must easily feel the terrible encounters and cruel blows given on either side. Not between divers faculties, as the conscience and the will, the mind and judgement against the affections and the sensual faculties (the which is also in the unregenerate); but the self same faculties, as they are regenerate fight against themselves as they are unregenerate; as error against truth, and truth against error in the same mind and understanding, faith against doubting, and doubting against faith in the same heart, willing against nilling, and nilling against willing, about the choosing and refusing of good and evil in the same will, the love of God conflicting and combating with the love of the world, the fear of God with the fear of men, affiance in God with diffidence in him, and confidence in the creatures, hope of heavenly happiness, with hope of enjoying earthly vanities, as also with presumption and despair, and contrariwise, obedience against disobedience and rebellion in the same desires and actions; as we shall more fully and plainly show in the following discourse. All which doth plainly prove that their whole man is divided, and part-taking in all their faculties and powers of body and mind, the one adhering and deaving to God, the other drawing to Satan and the world, the which is more feelingly discerned and experimentally felt by every true Christian, than it can be demonstrated and evidenced by any man's writing. § Sect.. 4 The contrary effects which the Christian feeleth in himself, do prove plainly that this conflict is in them. Finally the contrary effects which every Christian may observe in himself do sufficiently argue and demonstrate, that there are contrary causes in him from which they proceed, and as it were many soldiers of contrary factions, led under their Captains the flesh and spirit, which like mortal enemies continually make war the one against the other. For who findeth not, after his regeneration and conversion, himself to be as a kingdom divided, and that as in his spiritual and renewed part, he hath a great desire to serve his Lord and redeemer, and taketh delight in his laws preferring them with David before all Psal. 119. manner of riches; so in his fleshly part and the old man that he is inclinable unto the service of sin and Satan for the base hire of worldly vanities? that as in the one he affecteth and loveth piety and purity, righteousness, mercy and holiness of conversation; so in the other he is transported Eph. 5. 9 with self love, and is much addicted to the pleasures of sin? As in the one he believeth God and the truth of his promises and threatenings, trusteth in his word, power and providence, loveth and feareth him above all things; so in the other he is subject to doubting and infidelity, to distrust in God and affiance in the creatures, to the love of earthly things and the immoderate fear of man. Finally as in the one he aspireth unto Immortality & everlasting happiness, and having his conversation in heaven, mindeth not earthly things, out chiefly seeketh after P●●●. 3. 20. those things which are above; so in the other he lieth grovelling on the earth, walloweth himself in the puddle of sensual pleasures, and unlawful lusts, meditateth and thinketh only on momentany riches and murable preferments, or the means whereby he may compass them, never seeing, seeking nor regarding, that heavenly happiness and weight of eternal glory prepared for the faithful. And from this contrariety in affection and disposition, the Christian may discern the like contrariety in all his actions which arise and spring from them▪ For one while the spirit lifteth him aloft in heavenly meditations, and another white the flesh pulleth down his thoughts, and fi●●●h them upon earthly vanities; now with pu●●ing speed he runneth in the ways of God, and saymuch with full sails, having the wind and tide to help him forward, and soon aften the flesh diverteth him into the by paths of sin, or maketh him sit still, o● to return into his old courses, or tripping at his heels causeth him to fall▪ or so settereth his feet and presseth him down, like a heavy burden, that (like them noubled with the ephialtes or the night Marc) though he hath a great desire to run a pace, yet can he scarce stir, but he runneth as it were up a sleep hill, and sails against the wind and tide. Finally now he loveth God and is ravished with delight when he enjoyeth his presence in his courts, and feeleth sweet communion and fellowship with him to his inestimable joy and comfort, and this maketh him to contemn the world & to take all his pleasure in spiritual and heavenly things and by and by the world catcheth him in her bird-lime of carriall delights, and fettereth him in her golden chains, so as he is made negligent in God's service, and therefore either omitteth it altogether, or else performeth it with drowsy dullness, senseless deadness, and carnal weariness, whereof it is that he can take no manner of comfort and contentment in it. Yea rather he seethe God's angry countenance frowning upon him in the abuse of his holy ordinances, and being terrified therewith he goeth away discontented and dismayed. § Sect. 5. The point proved by. Gal. 5. 19 And of these contrary effects and fruits of the Spirit in the same Christian, the Apostle plainly speakeths Gal. 5. 19 Now (saith he) the works of the flesh are manifest, which are these, Adultery, Fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revilinge and such like. For the seeds of all 〈◊〉 grievous sinner lie lurking in our corrupt flesh, and though they be so nippped and suppressed by the contrary motions of the spirit, that they can never come to full ripeness, yet do they often appear to the best Christians in their first motions and suggestions. So contrariwise he saith, that the fruit of the spirit is love, joy, peace, long-suffering gentleness▪ goodness, faith, meekness and temperance. To which purpose verse. 21. Hierome saith, whatsoever we speak, do or think, is sowed in Omne quod loquimur, agimus, cogitamus in duobus seminatur agtis carne et spiritu etc. Hieronym. in Gal. 6. two grounds the flesh and the Spirit; if the things be good which issue from the mouth, hand and heart, they are sown in spirit, and shall bring forth abundant fruit to eternal life; if they be evil they are taken from the field of the flesh, and will bring forth unto us the fruit of corruption. CHAP. II. What the Conflict between the Flesh and the Spirit is, and what are the causes of it. The conflict between ●●● flesh and ●e spirit described. BY this it appeareth that there is a combat in every Christian between these enemies now in the next place let us consider what i● is; and the causes of it. Where then needeth no curious definition, seeing the very name doth sufficiently express the nature of it; For it is nothing else but a continual conflict between the unregenerate part the flesh, with the lusts thereof, and the part regenerate, the spirit with all the holy qualities, graces and motions thereof, by reason of their contrariety in nature and conjunction in place, whereby they mutually lust and strive one against the other, the flesh willing and in bracing that evil which the spirit nilleth and hateth, and nilling and shunning that good which it willeth and effecteth, and contrariwise. For in this conflict they mutually assault one another with unreconcilible enmity and immediate and unplacable contrariety, so that as the one getteth, the other looseth, as the one gathereth strength, the other is weakened; and look how much this prevaileth and triumpheth, so much his enemy and opposite is foiled and dejected. Like herein to a pair of scales, in which the rising of the one is always joined with the going down of the other, or like the spleen in the body, the swelling whereof is joined with the others consumption. Yea alike nay much more contrary than light and darkness, heat and cold the one whereof increaseth, as the other decreaseth. § Sect 2. Of the first and chief cause of the conflict which is Gods will for the manifestation of his own glory. The causes of this conflict are either efficient and more remote, or formal and essential; the later is plainly expressed, the former implied in the description of this conflict, namely Gods will appointing this fight; and to this purpose, not perfecting our sanctification in this life, but in part regenerating, and in part leaving us unregenerate. Yea but why did not the Lord, who through his infinite wisdom was as able to have recreated and renewed us at once by his sole word as he did first create & make, us perfect this work of regeneration, replenish us with abundance of his spirit and with sanctifying graces thereof, and quite abolish the flesh with the lusts thereof? I answer though there were no other reason but the good pleasure of his most wise will, it were sufficient to satisfy us, for he best knoweth what to give, and when to give it, what measure of his grace is fittest for him to bestow, and the most seasonable time for us to receive it. But yet divers reasons may be yielded why the Lord suffereth the flesh and the sinful lusts thereof still in some measure and degree to remain in us, and to fight with and assault the spiritual part, all which may be reduced to two heads; first because this course is most profitable, and secondly most fitting and seasonable. It is most profitable both for the setting forth of God's glory, and the advancing and furthering of our own good. It doth more manifest and magnify the glory of God, for the weaker we are in our regenerate part, and the stronger the flesh is with all other the enemies of our salvation, the more clearly his wisdom and power shineth and appeareth, which so strengtheneth this weak part, that it is able to stand in the day of battle; yea that it obtaineth a full and final victory, and putteth all it mighty enemies to flight. Whereas if we were perfectly regenerate and the flesh utterly vanquished and abolished, it were no great wonder, that we were not overcome, if we had no enemy or but a weak one to set upon us. And this moved the Lord to suffer the prick in the flesh to molest the Apostle, and the messenger of Satan to buffet him, notwithstanding he so earnestly prayed to be delivered from 2 Cor. 12. 9 them, that the all-sufficiency of his grace assisting him might appear, and his power might be gloriously manifested in his weakness and infirmity. Secondly God is more glorified, when as we seeing the strength of our flesh and natural corruptions, and our frailty and weakness, wants and many infirmities of our spiritual part are moved hereby to attribute the whole glory and praise of our salvation to the alone mercy of God, both in respect of the beginning and perfecting thereof, and utterly denying ourselves and our own righteousness, do wholly rest and rely upon the perfect and all-sufficient righteousness and obedience of his son jesus Christ: where as if there were in us perfection in holiness, we would hardly acknowledge the Lord to be all in all in the work of our salvation, but would be ready to attribute something unto ourselves. Thirdly, the wisdom and power of God is more manifested and glorified, when as he doth his great works by contrary means and causes which in their own nature would rather hinder them. And therefore he will have us joh. 9 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9 blind that we may see, foolish that we may become wise, poor that he may enrich us, weak that we may be strong, imperfect in our graces, that we may be endued with more perfection, and finally will have us pass by the gates of hell, that we may come to a greater measure of heavenly happiness. It were not so much, if the Lord should perfectly sanctify us, and presently give us eternal glory; but to give this blessedness to us who have so many wants and corruptions, yea to make our imperfections to serve as means for the increasing of our happiness, this doth exceedingly magnify his power and wisdom. Fourthly, we are hereby made more thankful unto the Lord, and more cheerful in singing to his praise, when we are supported and saved notwithstanding our imperfections, then if he should endue us at the first with all perfection. For the more sensible we are of God's benefits, the better we esteem them, and so consequently receive them with greater thankfulness: but the more we have found the want of them, and how little we have deserved them, the more sensibly do we apprehend their excellency when we enjoy them; the more we have groaned and laboured under the burden of our infirmities and corruptions, the more weereioyce when we a 〈…〉ed from them; and our restoring out of a state of in perfection unto perfection, is much more acceptable, then if we 〈◊〉 always been preserved in it. Even as i● gives us more contentment having been poor to be made, then to be borne rich; to enjoy our liberty after thraldom, the● if we had never been embondaged; and makes us more thank full to our benefactors, when as by them we have been adopted, then when we have been borne to a goodly inheritance. And so in the like case we are more thankful unto God for freeing us from our sinful corruptions, by little and little, then if at the first he had made us pure and perfect, and for giving us victory over the flesh after a painful and doubtful conflict, then if we had never been assaulted but had always enjoyed a secure peace. And this we may see in the example of the Apostle, who having through the violence of the flesh been led captive unto sin, and thereby forced lamentably to cry out, O wretched man that I am who shall deliver me from the body of Rom. 7. 24. 25. this death? doth presently in the sense of God's mercy which had delivered him, burst forth into thankful praises; I thank God through jesus Christ my Lord. Lastly, hereby we more glorify God when we are assured by our growth in sanctification and in all saving graces of the spirit, by which we are enabled to resist the flesh and the lusts thereof, that they are the free gifts of God and that he beginneth, continueth and increaseth them in us, which if they were always from the beginning perfect in us, we would think them to be some natural faculties and abilities and not given us of God. And these are the reasons which do chiefly respect the glory of God. §. Sect. 3. That this conflict ●● profitable for the faithful, to train them up in humility. Secondly, the Lord suffereth the flesh still to dwell in us and daily to assault us, because it is profitable for our own good, and the furthering and assuring of our heavenly happiness. First because it is a notable means to train us up in humility, which is a grace most acceptable unto God, and to subdue our pride and all vainglorious conceit, which above all other vices is most odious and hateful, when as we see and consider what a miserable vastation and spoil of all those graces and excellent endowments which we had by creation sin hath made in us; how it hath poisoned, corrupted and disabled all the powers and faculties of our souls and bodies, how it hath made us unfit for any good thing, and prone unto all evil; and that these stains and blots of sinful corruption do in a great part remain in us after our regeneration, so assaulting us with all malice and fury, darkening our understandings, wounding our consciences, perverting our wills, hardening our hearts, and corrupting and disordering all our affections, that were we not continually assisted and upheld by the spiritual grace of the Almighty God, we should sink and fall in the conflict, and be made an easy pray to our malicious enemies: this may well subdue our lofty and proud conceits, and make us pull down with shame our peacocks plumes, when as we look to the foul feet of our filthy corruptions, see the ruins remaining of God's goodly building, and how all our natural forces do quite fail us and forsake us, when as we most rely on them; yea when as we see even after regeneration such relics of corruption and rebellion remaining in us, that did not the Lord continually send unto us fresh aids of renewed graces we were not able to stand nor maintain the fight against ou● carnal corruptions. In consideration whereof we are justly moved to humble ourselves and to give all glory unto God, who worketh in us the will and the deed, and not only beginneth, but continueth and perfecteth the work of our salvation; and finally to acknowledge, that what grace or spiritual strength we have more than others, we 1 Cor. ●. 7. have it from God and not from ourselves, and therefore that we have no cause to boast of it seeing it is received, but must return God the glory of his own gifts. And thus doth the Lord in his infinite power and wisdom turn evil into good, and like the most skilful Physician doth make our sins (as it were the flesh of the Viper) a most wholesome preservative and cordial for the dispelling from our hearts more dangerous poisons. §. Sect. 4. This conflict is effectual to make us deny ourselves. Secondly, whereas we cannot be Christ's Disciples unless we deny ourselves, nor be partakers of his righteousness for our justification, unless we renounce our own, nothing can be more effectual to this purpose, than the sight and sense of our own imperfections and corruptions; for when we plainly discern, that there is nothing in ourselves to rest upon for the satisfying of God's justice, this will make us to flee unto Christ, to hunger and thirst after his perfect and all-sufficient righteousness, and to make us wholly to rely upon him for our justification and salvation. Which when we do, we may be more secure and better assured of heavenly happiness, then if we were as perfect in our own inherent righteousness, as our first parents in the state of innocency, seeing they fell into sin and misery through the strength of Satan's temptations, but we cannot; so long as we wholly rest upon Christ and are upheld by his omnipotency. And as hereby ourselves have great assurance of our happy condition; so do we more glorify our Lord and redeemer, seeing we acknowledge the all-sufficiency of his grace, and yield unto him the whole glory of our salvation. § Sect. 5. By this conflict we are moved the more to hate sin. Thirdly, we are hereby moved to abhor sin, which God so hateth, with greater detestation, when as by our own experience we find and feel the venom and poison of it working in ourselves, and to bewail and forsake it with more earnest endeavour, when we discern and see what miserable effects it produceth, and what bitter and cursed fruits it bringeth forth in us. As namely that it hath corrupted our whole nature, disabled all our strength, defaced in us God's glorious image, incensed his wrath against us, made us subject to the curse of the law, deprived us of the glory of God, and made us guilty of eternal damnation. From all which miseries nothing could free us, unless the son of God had died for us, and washed us from the guilt and punishment of all our sins in his most precious blood. All which plainly discovereth the heinousness and tyranny of sin, and maketh us thankful unto our Saviour who hath freed us from it. § Sect. 6. We are moved hereby to fly unto God by frequent and fervent prayers. Fourthly, by the sight and sense of these sinful corruptions still dwelling in us, we are occasioned to flee oftener unto God by fervent prayers, acknowledging and bewailing them before the throne of grace, earnestly craving the remission of them, and the assistance of God's grace and holy spirit whereby we may be enabled to mortify our corruptions, and to flee all sin for the time to come; and to return unto him praise and thanksgiving when we have received these graces from him. Fifthly, whereas there is nothing more dangerous unto us then sloth and security, we have through these corruptions dwelling in us the benefit of spiritual exercise, whilst we make war against them, withstand their assaults, prepare ourselves for the conflict, watch over our own hearts that we be not surprised at anawares with their deceitful policies, mortify and subdue them with the sword of the spirit, exercise the spiritual graces received from God, and ourselves in all holy duties which God requireth for the obtaining of victory; by which they are more and more confirmed and increased. So also hereby we have great cause to be more careful and watchful over our hearts and ways, seeing we have dwelling in us a secret enemy who watcheth all opportunities to supplant us and to betray us into the hands of Satan and the world; the which should make us work out our salvation with fear and trembling; and whilst we stand to take heed of falling; this should cause us to Phil. 2. 12. 1 Cor. 12. 13. Eph. 6. 10. stand daily and hourly upon our guard, and to keep the spiritual armour girded fast upon us as the Apostle exhorteth us. § Sect. 7 It serveth to work in us patience and contentment. Lam. 3. 39 Sixtly, it may serve to make us go on in our pilgrimage with contentment, and to bear all afflictions which are laid upon us with meekness and patience, not only because we have deserved them by this sin that dwelleth in us, according to that in the Lamentations; Wherefore doth a living man complain, seeing he suffereth for his sinned but also because we know and have experience that these corrections are necessary to bridle & mortify the flesh with the lusts thereof, and serve as drawing salves to draw out the core of our corruptions, as the launcher and searing iron to help and heal our impostumations of sin, as bitter potions to purge away our corrupt humours, and as salt to season us, that we may not be tainted and perish in our fleshly puterfaction; and to make us more wise & wary, that we may not nourish our enemy, but mortify & crucify it, seeing it is the chief author of all our calamities. § Sect. 8. By this conflict our hearts are weaned from the world. seven, it is profitable for the weaning of our hearts and affections from the world, and to make us long after our heavenly happiness, when as we find ourselves tired and wearied in fight, not only with foreign foes, but with these intestine and secret traitors in our own bowels; whereas if having gotten full conquest we should have continual peace and our victory crowned with earthly prosperity, we would never so much long after our heavenly happiness. And this chiefly made the Apostle to long after his dissolution and to be with Christ, because he found himself so often foiled with this law of his members, and Phil. 1. 21. Rom. 7. 23. led away captive by his sinful flesh. Eightly as it maketh us to long after the crown of victory, so it will make it, when we shall obtain it much more glorious; for the Lord will have us first to fight and overcome our spiritual enemies, and then he will reward us with the crown of victory; first he will have our spiritual graces exercised and manifested in the conflict, and then being approved he will give us a proportion of glory according to the propertion of our graces. So our Saviour promiseth (not to the Soldiers which lie quietly in their garrison, assaulted with no enemy) but to them who fight overcome, that they shall sit with him on his throne, clothed with white raiment, and shall eat of the tree of life, which is in the midst of the Paradise of God. And this order Paul useth in Apoc. 2. & 3. laying hold on these blessed hopes, first to fight the combat, and then to receive the crown. I have (saith he) fought a good fight, I have finished my course, I have kept the faith; henceforth is laid up for me a crown of righteousness. 2 Tim. 4. 8. § Sect. 9 T●●● conflict is suitable for the time and place wherein we live. Lastly, as it is profitable that these relics of sin should remain in us, and also suitable and seasonable to the time and place wherein we live. For it is appointed by God that we should not in this life attain unto perfection, but that we should only labour after it and attain unto it in the life to come; that we should, whilst we be here, be in our nonage and come to our perfect age in Christ and our heavenly inheritance after we are dissolved and be with Christ. This world is appointed for our painful pilgrimage, wherein we must toil and travel, endure many miseries and be endangered to the malice and furious assaults of our spiritual enemies; and it is not seasonable to expect our rest and joys, until we be arrived safe in our own country. Finally it is appointed of God to the place of our warrfare, and therefore we must not look to have our enemies quite expelled or vanquished, but here we must fight daily and approve our faith and Christian valour to our chief sovereign; and then afterwards when by death we have gotten a full and final conquest, we shall be crowned with the crown of victory. Finally it is not God's pleasure that we should in this life attain to our full stature and perfect measure of sanctification and holiness, but that we should be still growing from one measure of grace to another, and by piecemeal consume the body of sin which hindereth our growth, until by death it be sully abolished. CHAP. III. Of the formal and essential causes of this conflict. § Sect. 1. That there was no conflict in man in the time of innocency. We have showed the chief efficient causes of this conflict: let us now consider of those causes which are formal and essential; and because contraries are best illustrated by their contraries, as heat by cold, darkness by light, and the miseries of a dangerous war, by the blessings and benefits of an happy peace; let us consider (that we may reduce this discourse ab ovo, even the first principles and grounds) how that there was a time, when this conflict and civil broils were not to be found in the little world of man. The which was twofold, the one was that truly golden age, in which man created according to Gods own image lived in the state of innocency, when as there was a blessed peace and heavenly harmony between the body and soul and all the faculties, powers and parts of them both. For the understanding being enlightened from God with heavenly wisdom, did both know and observe the law of nature written in the heart; the which served as a just rule, whereby it was directed in the knowledge of good and evil, truth and falsehood, right and wrong. Wherein the judgement being thoroughly informed, the mind gave unto the will true evidence and information, concerning all things presented unto it, the which it readily received, cheerfully embracing what it approved, and refusing and avoiding what it disallowed. The affections also quietly and joyfully obeyed reason as their Lord and Sovereign, like soldiers following their Captain and as blind men do their guides; and the body was both a fit and ready instrument unto the soul for the executing of all good designs, and in all things like a faithful servant was ready at command. And thus whilst the understanding and reason, placed as God's vice-ioy in us obeyed him as the supreme Sovereign, the will was also ruled by reason, and the affections with all the parts of the body were subject unto them both; and all conspiring and agreeing together made a sweet harmony, and like loving and wel-agreeing subjects in a well ruled commonwealth, they all stood firm in their united forces. § Sect 2. How the causes and occasions of this conflict were begun in us. But when Satan the arch-enemy of mankind, and chief author of all discord and dissension, saw and seeing envied our happy estate and condition, he plotted all means whereby he might work our ruin. And perceiving, that though our estate were strong, yet it was mutable, we being left of God to our own free will, either to stand or fall, to retain the good, or to choose the evil; he mustreth together all his forces, and layeth siege to this wel-walled and strong manred City; against which he could no more prevail, than the Grecians at the siege of Troy, by powerful violence and fierce assault, till with his Sinon-like or rather serpentine subtleties, he had persuaded us under show of love and peace to put of our armour of created graces, and to pull down with our own hands the walls of our defence. And then seeing us thus weakened and disarmed; and yet lying in the drunken and drowsy sleep of reckless security, he entereth in upon us accompanied with a crew of hellish soldiers the first and chief whereof were disobedience, unbelief in God, and credulity to the Devil, damnable pride, envy discontent, aspiring ambition, and unthankfulness. All which being let in by that breach which our free will abusing it liberty had made in our souls, presently they all fell to burning, sacking and spoiling us of all Gods rich graces, our created wisdom and holiness, and surprised all our strong holds, making themselves conquerors of all our powers and parts, and every one of this hellish crew and sinful vices choosing for their dwelling and possession those places and parts which they thought most fitting for them. As for example ignorance, error, curiosity and many thousands of sinful vices choosing for their dwelling and possession those places and parts which they thought most fitting for them. As for example ignorance error, curiosity and many thousands of sinful imaginations, like the jebuzites surprise and keep the chief tower of the mind; worldliness and profaneness, subdue and hold reason in subjection; perverseness and rebellion surprise the will; but in the heart there are encamped (as it were in the chief market place of the city) such a multitude of our hellish enemies, as cannot either be named or numbered, even many legions of unlawful lusts, infidelity, wicked hopes, hellish despair, hatred of God, love of the world, pride, disobedience, deceit cruelty, ambition, covetousness, voluptuousness with the rest. All which with innumerable others of this hellish army, being entered; did not utterly raze down this goodly built City, but only killing and casting out God's graces which were the natural inhabitants, they kept their holds and places for their own use and dwelling. Neither were the substance of the soul or body, or the essentials, the powers, parts and faculties of them, lost, annihilated or utterly destroyed by the fall of our first parents (although their energy and virtue was greatly impaired▪ their edge blunted, and vigour deadened) but only those excellent qualities, and rich ornaments of heavenly wisdom, holiness and righteousness, wherewith they were beautified after Gods own image, were quite taken away. The which (being as it were the strong garrison which kept the City) were no sooner expelled, but the sinful lusts triumphing in their victory, held all under their subjection to the devils use as their chief Sovereign. § Sect. 3. No conflict between the Flesh and the Spirit in the state of corruption. Now there was not in either of these estates this combat and conflict in us between the flesh and the spirit whereof we entreat; not in the state of innocency, for than was there in us a sweet harmony and consent between all our powers and parts of soul and body, and there being no sinful lust or unruly passion in us, but a great multitude of well-agreeing graces we enjoyed a blessed peace. Nor in the state of corruption was there any such conflict, because the strong man Satan possessing all, all that he possessed was in peace; only (as it happeneth often among soldiers of the same band, who strive one with another about the booty and prey) there was some contention between the will and the conscience, and between one unruly passion and another, but it was only like those hot contentions between the jesuits and the Priests, who much disagreeing about profit and sovereignty one with another, yet all agreed and joined together, as one man, like true vassals, to do all service to their Lord God the Pope, yea (as it may probably be suspected) even their quarrels and contentions, were part of his service, and in their disagreeing they yielded obedience to their holy father; for so in like manner in the hottest contention between our sinful lusts▪ they yielded their obedience to the devil as their chief sovereign, who if he saw by this strife any disadvantage arising to his hellish kingdom through this hot contention, was both able and ready to accord their differences (as the Pope did those between the Priests and jesuits) and so to join them together like friends in doing him service. §. Sect. 4. The peace of the unregenerate more pernicious than the most dangerous war. But this hellish peace was ten thousand times more dangerous & pernicious to our poor souls and bodies, than the most cruel and perilous war to the weakest enemy; and so much the rather because we had no apprehension of the danger, nor feeling of our own misery. Because we were borne the bondslaves of the devil, and so still brought up in doing him service in the unfruitful works of darkness, for which we had only the present pay of worldly vanities, though when we had laboured most in his toilsome works, we were oftentimes cozened of our wages. Herein like unto the Israelits under the Egyptian Pharaoh, who when they were best used, had but their onions, garlic and flesh pots, whereby only they were but better enabled to do their drudgery and work in their bricke-kils, and sometime in stead of these poor comforts, they had for all their labour, sore beat and cruel blows; and yet being bred in this servitude and knowing no better, they rather choose to return unto it again, then to take any pains in going to the land of promise. So and much worse was our miserable bondage to the Pharaoh of hell, for at the best we had for all our drudgery, but the stinking garlic and onions of worldly vanity, which he gave not for love to us, but in love to himself, giving us this food (as the rider giveth provender to his horse) that we might be the more heartened to do him service. And out of his hellish hatred and cruelty towards us he often withheld from those who did him most faithful service, this pay of earthly prosperity, and in stead thereof afflicted and misused them with the blows and stripes of misery and afflictioon. Nevertheless being borne and enured to this hellish thraldom (such was the height of our misery) we desired still to live and die in it, taking our whole delight, and placing our chief happiness in pleasing our tyrannical master by serving him in the works of darkness and doing all abominable wickedness; although we were sure after that we had been toiled in his service and scorched in his bricke-killes, we should for the accomplishment of our reward be cast into the fire of hell. § Sect 5. God's infinite love in sending his only soon to redeem us, made wa● for this spiritual conflict. But when we were in this desperate condition, and now come to this height of misery, that we desired still to live in it, and (like the israelites with Moses) would have been angry with any who should have offered unto us means of deliverance, because not only our other parts and faculties, but also our wills and hearts, our love and liking, with all other our affections, were enthralled in this service, and voluntarily leaving their Lord and creator, wholly adhaered to Satan and delighted to do his will: even than our gracious God, infinite in all mercy and goodness, of his mere grace and free good will, sent his only son into world to redeem us with his precious death, to vanquish and subdue all the enemies of our salvation, and to set us at liberty, who were embondaged, and were so in love with our thraldom, that we did not so much as desire to be freed from it. Who having thus paid the price of our redemption, and provided a sovereign salve for all our sores of sin, doth not so leave us (for then we should have been never the better) but applieth the power and efficacy of his merits unto us, and (as it were with his own hand) ●ayeth the plaster upon our mortal wounds, whilst by his word made effectual by his spirit, he maketh known unto us this excellent work of our redemption, and the promises of grace and salvation made to all believing and repentant sinners, by which he begetteth this faith in us, wherewith, as with an hand, we lay hold on and apply unto us his righteousness, death and obedience for our justification and redemption and so in respect of right we are freed from our sins, so as they cannot condemn us because God in Christ hath forgiven them, and also from the tyranny and thraldom of Satan, death, hell and condemnation, Rom. 8. 1. 3● so as they shall be never able to hurt us or lay any thing to our charge. And not resting here, our powerful Saviour sendeth his spirit with many legions of his graces into our hearts, who pull us out of the dominion of sin and Satan, so as they cannot rule and reign in us as in times past, regenerate and purify us from the filth and corruption of sin by power of the same death which delivered us from the guilt and punishment due unto it, and enable us to serve God in newness of life by applying likewise unto us the virtue of his resurrection. § Sect. 6. Sanctification begun and not perfected is the formal cause of this conflict▪ first because of the great contrariety between grace & corruption. But this (as I have before showed) is only begun and not perfected and accomplished in this life, not for want of sufficient virtue in Christ's death and resurrection, but through the weakness of our faith we being but partly regenerate and partly unregenerate, in part spiritual and in part carnal. And that I may follow the similitude, though the great tyrant Satan be thrust from his throne, so as he cannot any longer rule us as a King, yet he is not quite expelled out of our quarters, but still he molesteth us as an enemy and though the legions of his lusts are beaten from the strong holds, and driven out of the market place and chief gate of the City, yet they lie lurking in the suburbs and secret corners; and no sooner give we them through our retchlesness the least advantage, but they steal through our sleepy watch and guard, or cunningly thrust in at some postern gate, and so assault us with all violence and malice. So that there may be two main and essential causes given of this conflict between the spirit accompanied with God's graces, and the flesh attended with many sinful lusts; the one is the antipathy and contrariety which is between them, which is exceeding hostile and full of all enmity and opposition, as it may appear if we consider the contrariety of their natures for what is the spirit, I mean the created spirit infused into us, but the quality of holiness and righteousness renewed according to God's image? And what is the flesh, but the defacing of this image, the deprivation of this original righteousness, and the stain of natural corruption which hath overspread and defiled all the powers and parts of our souls and body? so that the flesh resisteth the spirit in a double opposition, both as it is a privation and want of righteousness, and as it is a corruption making us prone to all unrighteousness. And therefore the contrariety which is between them is as great and unreconcilable as between light and darkness, health and sickness, heat and cold, good & evil, so that the prospering of the one is the ruin of the other; the increasing of the one is the decreasing of the other, and the one's prevailing and victory, is the others weakening and utter ourthrow. The other is their cohabitation and dwelling together in the same place and subject, which ministereth unto them mutually occasion, and imposeth a necessity of their continual opposition, even as when fire and water, heat and cold meet together, there can never be any agreement, or so much as a truce till the one of them have gotten the upper hand, and the other as much as lieth in the power of the contrary quality, be subdued and abolished. §. Sect. 6. Secondly because these enemies so contrary and opposite dwell together. Neither are we so to conceive it as though these enemies so opposite dwelled in the same City, but in divers holds, or in the same man in respect of his divers parts, but even (as it were) in the same house and chamber, in the same faculties and parts. More plainly, the flesh doth not only dwell in the body or inferior and sensual parts; and the spirit in the soul alone, or the intellectual and reasonable faculties, for so they might part their bounds & dominions, shut the door against one another, and sometime enjoy a peace or truce without the others molestation; but in the same understanding & will, body and affections, so that the whole soul in respect of it divers faculties, is partly flesh and partly spirit, and cannot be divided but only distinguished, the understanding, will, affections and body being partly regenerate & partly unregenerate, partly sanctified by God's spirit, and partly sinful and corrupted with those relics of sin remaining in them. For example the image of God is in part renewed, and the image of sin and Satan in part remaineth. As in the understanding ignorance is inchoatively dispelled & driven away, and the light of knowledge shineth in it, not perfectly, but still the fog and mists of ignorance remaining, observe this light being wholly mingled with it. So the perverseness and rebellion of the will is changed into loyalty and obedience, but yet imperfectly, and therefore the relics of corruption remaining the same will obeyeth and rebelleth, willeth and nilleth both good and evil; the affections which were corrupted and disordered, are by the spirit sanctified and reduced to order, yielding their obedience to their sovereign holy reason; but this sanctification being but begun and imperfect, the relics of corruption do still remain, so that the same man both loveth and loatheth both spiritual and carnal things, trusteth and distrusteth God, and contrariwise distrusteth and trusteth in the creatures, hopeth and dispaireth in God's mercy, feareth God and immoderately feareth man, humbleth himself before God ascribing unto him the whole glory, and is puffed up with pride, arrogating some part of that which is due unto God only unto himself. So the same appetite being but in part sanctified, is partly temperate and partly intemperate, partly sober and partly addicted to excess; and the same body in the like respect, is partly the instrument of righteousness unto holiness, and partly the instrument of unrighteousness unto sin. In which respect the new man and regenerate part, may fitly be compared to a child, which is perfect in all the parts of a man in the first hour he is borne, but yet little and weak in respect of his strength and stature, notwithstanding still increasing and growing till ●ee come to be a man of ripe and perfect age. And contrariwise the part unregenerate is as fitly resembled to an old man, worn out with age & decrepit, who also hath in him all the parts of a man, but yet weakened and enfeebled. Who though he hath a greater stature, yet is not much stronger than a child; and though he be, yet herein is his disadvantage, that whereas the other increaseth daily and waxeth stronger, he decreaseth and decayeth, waxing every day more feeble than other, till at last by death all his strength is wholly abolished, so as now the weak child being grown to man's age, may triumph over him and trample on his grave. § Sect. 7 How such contraries can dwell together and not abolish one an other. Yea but how can such mortal enemies and contraries so opposite dwell together without the abolition and utter destruction of the one party, seeing they do not only like the Canaanites and Israelits dwell in the same land, or the israelites and jebusits in the same City, but in the same man, and which is more not in divers, but even in the very same part and faculty. To this I answer, that though these contraries cannot dwell together in their prime vigour and full strength, & therefore in the state of perfection, there could be no conflict, because there could be no flesh, nor yet in the state of corruption, because there could be no spirit, yet they may, when their degrees are abated and their vigour and full strength is somewhat blunted and deadded. In which respect this residence of the flesh and spirit, is fitly compared to the residence of the light and darkness in the air, in the twilight or dawning of the day, when as there is not one part of the air dark and another light, but the whole air partly light and partly dark, he darkness and light being mingled together; or of heat and cold in the same lukewarm water, where they are not divided in place, but the whole water is partly cold and partly hot; or of water and wine in the same vessel, in which there is not one part wine and another water, but the whole mixture is partly water and partly wine; or of sickness and health in those which we call weak and sickly, through some spice or relics of an Ague or Fever; of whom it cannot be said, that he is sick in one part and sound in another, but that he is partly healthy in his whole body, so far forth as he is recoured, and partly sick so far forth as the relics of his sickness remain in him. In all which these contrary qualities do not friendly conjoin themselves, nor agree one with another, neither do they communicate their properties, virtues and contrary qualities to produce this mixture, but both of them stand still in hostile terms in the same subject, labouring continually to get the victory, and wholly abolish his enemy & opposite. CHAP. FOUR Of the Combat itself and the manner how it is fought in us. § Sect. 1. When we are called by God to this conflict. We have showed what are the causes of this conflict; and now we are in the next place to speak of the combat itself, & of the manner how it is fought in us. To which purpose we are to know, that the acceptable time and day of salvation being come, when as the Lord is purposed to deliver us eternally out of the hands and power of sin and Satan, reigning and ruling in our hearts as Kings, yea Gods, as the Scripture speaketh; holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soul and body in subjection to do their will; that for the time which remaineth, we may be his servants and soldiers, to obey him in all things, and to make war under his standard, against the spiritual enemies of our salvation, it pleaseth him by the ministry of his word, made effectual by the operation of his spirit, to open our blind eyes, that we may see and plainly discern, that wretched bondage under sin and Satan in which we live, the innumerable miseries into which it plungeth us for this present life, and that hellish condemnation and everlasting torments, which if we live & die in this thraldom, do attend us in the life to come. Thereby is discovered unto us the tyranny of the devil, whereby he reigneth and rageth in us, working our hearts to his will, and inclining us to drudge in his service, for no other reward but the uncertain pay of worldly vanities, which shall be accompanied with endless destruction; the ugliness and intolerable weight of sin which as an heavy burden presseth us down to hell, the terrible wrath of God inflamed against us by our sins, and the curse of the law ready to attach us. Finally that our lives be momentary and uncertain, and therefore also the pleasures of sin can be but alike unsure and of short continuance; but the life to come and both the pleasures and joys, and the pains and torments of it are everlasting, and there is no hope to enjoy the one and escape the other if we live and die in our present condition. And thus when by the ministry of the word we are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened, our hard and flinty hearts are thoroughly humbled and softened, bruised and made contrite, so as our former carnal security being shaken of, we relent and mourn in the sight of our sin and misery Being thus cast down and humbled, the Lord by the preaching of the Gospel maketh known unto us his love in Christ, the infiniteness of his mercy and goodness together with that singular pledge there, of his dear and only son, given to the death for our redemption; the sweet promises of the Gospel assuring all of the mercy & forgiveness of their sins, & deliverance out of the hands of all our spiritual enemies whom Christ by his death hath vanquished and subdued, and of eternal life and salvation of body and soul, if we will lay hold upon Christ and his righteousness by a living faith, and bring forth the fruits thereof by forsaking our sins and turning unto God by unfeigned repentance. Which means of coming out of our present misery and of attaining to a better estate, being made known unto us, we begin to conceive that there is some possibility of coming out of the thraldom of sin and Satan, and of attaining to salvation; the which inflameth our hearts with an earnest to come out of our bondage, and to this end, to be made partakers of Christ and his righteousness, who alone can help us, and a firm resolution to deny ourselves and all other means as vain and unprofitable, and to cast ourselves wholly upon our Saviour Christ for our justification and salvation. From hence ariseth a constant endeavour in the use of all good means to attain unto faith, whereby we may be assured of Christ and his benefits, and particularly apply them unto ourselves for our own use, which being likewise wrought in us by the sweet and gracious promises of the Gospel and we thereby persuaded of the pardon of our sins, of God's love and our own salvation, in the next place we desire to have our assurance confirmed more and more by a lively s●n●e and feeling, and an experimental knowledge Phil. 3. that we are by Christ our redeemer delivered out of the hands of our spiritual enemies. To which end we desire the assistance of God's grace and holy spirit, by which we may be actually delivered out of the bondage of sin and Satan, that they may no longer have dominion over us; and to find and feel the virtue and power of Christ jesus his death as effectual or our sanctification as our justification, for the enriching us with saving grace, as for the assuring us of eternal glory, for the mortifying and subduing of the corruption of sin, as for the f●●●ng of us from the guilt and punishment▪ § Sect. 2. The second summons to this conflict. Which desires are no sooner wrought in us by the ministry of the word, made effectual by the inward operation of God's spirit, but presently the Lord, rich in mercy and goodness, by the same means doth satisfy them, and sendeth his spirit accompanied with a strong army of sanctifying graces to take possession of us for his use, to reign and rule in us, and to thrust down Satan from his throne, and to depose him from his regency or rather tyranny over us; and to subdue, kill and mortify all those garrisons of sinful lusts, so as they shall not be able under their great General to rule & reign in us as they did in former times. For example he causeth knowledge, spiritual wisdom, judgement, discretion, holy reason and spiritual cogitations to enter into the head, and by strong assault to encounter ignorance, curiosity, carnal wisdom, error, rash giddiness and carnal imagination; Christian resolution and holy obedience to enter the will and to set upon cowardly fear and unconstancy, unflexible stubborness and stiff rebellion, faith and love with innumerable numbers of holy affections to take possession of the heart, and to subdue & vanquish infidelity, self-love and love of the world, with those many legions of unlawful lusts and unruly passions which Satan had placed in it; spiritual concupiscence and holy desires, temperance, sobriety, and chastity, to seat themselves in the inferior faculties and sensual appetite, and to thrust out, and to hold possession against carnal concupiscence, worldly lusts intemperance, wantonness and uncleanness with the rest of their opposites; Finally purity and honour, to seize upon the body and all the members thereof, and to drive out and cleanse it from all uncleanness and noisomeness, wherewith it had been defiled like a filthy sty of impure beasts, through the inhabitation and abuse of sinful lusts. § Sect, 3. The manner of the conflict itself. Which royal and heavenly army of Gods saving graces, led under the conduct of his holy spirit, do no sooner enter the field and encounter their enemies, but presently they put them to the worse, and causing them to retire do get the victory. Satan the strong tyrant that held all in quiet possession and ruled as he list, is put to flight, spoiled of his power and regency, and the spirit of God seateth himself upon the throne, and the flesh and the lusts thereof in the first conflict receive such deadly wounds that they never recover of them, but languish in a continual consumption till at last they be wholly abolished. And therefore being in the first battle thus weakened, foiled and discomfited, they have never the courage afterwards in a martial manner to proclaim war against the spirit, and the army of God's graces which do accompany i●, to bid them battle and to fight against them in a pitched field; but crafuly and cunningly reentrouping their scattered forces, they like the savages or Irish kerns, will only fight upon advantages, and therefore make secret ambuscadoes, and hide themselves (as it were) in the woods and thickers from which they sally out at unawares, when we are most secure, and so skirmishing with us they sometime wound and foil us and for a time cause us to retire. And so otherwhiles they set out some booty of worldly profit or pleasure, with which they allure us to come, when we think not of it, within the danger of their shot; & sometimes (as it were in the night) when we are brought into a deep sleep of reckless security, they make some invoades upon us waste and spoil, and do much mischief, firing our he 〈…〉 with unlawful lusts, corrupting or gagging the conscience which as the sentinel should give us warning of their approach, wounding and misleading the will unto some perverseness, and carrying the members of the body as captives unto sin. But when the spirit taking notice of these conflicts riseth up to give them battle, gathereth his scattered forces and entering the field soundeth the alarem to the fight, than the rebels quit their standings and run away or yield themselves as captives to suffer the punishment which their rebellion hath deserved. Howbeit they do not long continue under subjection, being only kept under by slavish fear, but upon every opportunity they rebel again, and give fresh assaults to God's graces in us, though in the end they are assured of an utter overthrow; like herein unto thieves and cut purses, who when they are apprehended and cast into prison, are only restrained from their wicked courses, but not reclaimed and amended; or unto galleyslaves who are forced to labour at the command of their enemies, whilst they are tied in chains and feel the smart of the whip, but no sooner do they break lose and make an escape, but they are ready to encounter with all fury the same persons who not long since they so servilely obeyed; or finally like unto their father devil, who though he be continually foiled and put to flight, yet is so wholly transported with his inveterate malice, that he continually opposeth God in all things especially in the salvation of his Elect, and maketh continual war against Michael the Archangel, or the Prince of Angels jesus Christ, and the army of his Saints, though he be not able to prevail against them. Now this fight between these enemies is maintained on both sides not by handy blows, sword and shield, pike and shot, for of the fight of the spirit the Apostle saith, that though we walk after the flesh, yet we do not war after the flesh. (For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds) casting 2 Cor. 10. 3. 4. 5 down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And having in a readiness to revenge all disobedience, when your obedience is fulfilled. But as the enemies are spiritual, so is the manner of the fight spiritual, by inward lusting and concupiscence, whereby motions and inclinations, either good or evil are stirred up in the heart and soul. And thus there is a contrary lusting between these enemies: the flesh lusting against the spirit, and the spirit against the flesh as the Apostle plainly teacheth us. In which their contrary lusting, they both of them mainly aim at two general ends. Gal. 5. 17. § Sect. 5. The first end as which the flesh aimeth in lusting against the spirit. The first end at which the flesh in it lusting aimeth, is to stir up and incline us unto such lusts, desires and motions, as are sinful and contrary to the law of God, as to infidelity, impenitency, pride, self-love, hatred, envy, uncleanness, covetousness and such like; or to speak more distinctly, it endeavoureth to beget and stir up, preserve and nourish evil cogitations in the mind, wicked inclinations in the will and sinful affections and desires in the heart, in which respect it is fitly compared to a fiery furnace or boiling pot, which continually send up sparks and smoke; and by the Apostle james it is likened to a filthy harlot, which by her alluring baits enticeth to commit folly with her, upon which followeth the conception and birth of sin and death. And our Saviour Christ telleth I am. 1. 14. 15. us, that from within, even in the heart, (that is the sinful Mat 14. 18. 19 flesh and natural corruption, which chiefly resideth in the heart) proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness, etc. Contrary to this is the lusting of the spirit, which endeavoureth to stir up & persever good motions & inclinations in us, as good meditations in the mind, good resolutions in the will, good desires and affections in the heart which are conformable and agreeable to the holy will and word of God. Thus the Apostle john saith, that we have received an unction from 1 joh. 2. 10. the holy one whereby we know all things. And Saint Paul exhorteth us not to quench the spirit, that is the good motions which arise from it, as it were sparks from the fire. So David. I will bless the Lord who hath given me 1 Thes. 5. 19 Psal. 16. 7. counsel; my reins also instruct me in the night season, that is, those sweet meditations and motions which the spirit secretly in the night season putteth into our minds and hearts. And the Prophet Esay saith, that the ears of the faithful shall hear a voice behind them, saying. This is the Esa. 30. 21. way walk ye in it, when they turned to the right hand, and when they turned to the left. Which is to be understood not only of the voice of God's Ministers, outwardly speaking unto us in the ministry of the word, but also of the voice of the spirit, secretly by the good motions thereof leading us into all truth. For so our Saviour accordingly promiseth, that he would send his spirit the comforter, who should convince the world of sin, righteousness and judgement; and that when he was come, he should lead the faithful into all truth; and reveal unto them things to joh. 16. 8. 13. come. § Sect. 6. The second many end at which the flesh aimeth in lusting against the spirit. The second main thing at which the flesh aimeth in this conflict is, either to repress and smother the good motions and inclinations which the spirit exciteth and stirreth up in us, or else to poison and corrupt them, that they may become unprofitable and turned into sin. So when the spirit moveth us to perform some good duty of God's service, of justice or mercy, it will labour to quench this motion, and to withdraw us from it, either by alluring us utterly to neglect it, and to spend our time rather in pursuing worldly vanities, or by persuading us, that there is such difficulty in it, that we shall not be possibly able to compass and achieve it; or if we do that it will not be worth our labour, or finally by enticing us to defer and delay it, because we may be fit, or have better opportunity to perform it hereafter, then at this present; in which respect the Apostle saith, that through this opposite lusting of the flesh, we cannot do the good we would. But if it cannot Gal. 5. 17. persuade us either utterly to neglect the duties of God's service which he commandeth, or to defer them till we get some better opportunity, than it will endeavour to inturrupt and distract us in them and to stain them with our corruptions and imperfections that they may not be acceptable. As when we set ourselves to pray or hear the word, it will put into our minds worldly cogitations and wandering thoughts, that so we may not intend these holy exercises or else oppress our hearts with drowsy dullness, deadness of spirit and carnal weariness, so as we cannot perform them with any cheerfulness. And of this the Apostle complaineth; namely, that when he delighted in the law of God in the inner man, he saw another law in his members, Rom. 7. 22. 23. warring against the law of his mind, and bringing him into captivity to the law of sin which was in his members. Esa. 64. 6. And this is the cause why our best righteousness becometh like a menstruous cloth, and why our best prayers, need to be perfumed with the sweet odours of Christ's intercession, before they can ascend unto God, and become sweet incense in his nostrils. § Sect. 7. The ends at which the spirit aimeth in lusting against the flesh. Contrariwise the spirit laboureth and endeavoureth to suppress and subdue those evil motions which the flesh raiseth in us, and still moveth us to take the first and best opportunities of serving God and doing his will. So also it purifieth our hearts by faith from all our sinful corruptions, and maketh us to labour and strive against our infirmities and imperfections that we may with fervency of spirit and cheerfulness of heart perform all holy service unto God; and when in these our endeavours we come short of our desires, through this sinful flesh which doth so easily encompass us, it moveth us to bewail our imperfections, Hhb 12. 1. and still more and more to labour in the use of all good means, whereby we may attain unto more perfection; as we see in the example of the Apostle Paul, who kept under this body of corruption, beating it, as it were, black and blue, that he might hold it with the lusts thereof in subjection; whereof when he failed and was 1 Cor. 9 27. Rom. 7. 23. 24. either hindered from doing good, or led captive unto sin, he makes lamentable complaints of these rebellious lusts; and not contenting himself with that portion of grace and godliness unto which he had attained, he forgot what was past and still did labour and strive to attain unto Phil. 3. 12. more perfection. And thus the spirit mastereth and subdueth the flesh so as it cannot have full liberty, and take it full swinge in sin, as it desireth according to that of the Apostle. Whosoever is borne of God doth not commit sin, for his 1 Ioh: 3. 9 seed remaineth in him, and he cannot sin (namely like the unregenerate with full swing and consent of will) because he is borne of God. CHAP. V Of the manner of the fight between the flesh and the spirit in our several faculties and parts. § Sect. 1. The conflict between the flesh and the spirit in the mind. But let us descend to some particulars, and consider the manner of this fight between the flesh and the spirit in our several faculties and parts. And that both the superior and inferior faculties. In the superior, as both the mind and the will whether we consider them severally or jointly. Concerning the former, the mind of the faithful being but in part renewed and regenerate, the relics Est mihi mens duplex altera bona et boni sequax: at terra mala et mali consectatrix: etc. of our sinful corruption do remain in it, which continually fight against the renewed graces of the spirit, they labouring to expel and thrust them out, and the other to keep their possession and continue in them. So Nazianzan; There is in me (saith he) a double mind, the one being good followeth that which is good, the other being evil followeth Nazianzen. de calamit. animae suae. Tom. 2. Pag. 934. also evil. That cheerfully and willingly obeyeth Christ, and desireth the light; this contrariwise is devoted to flesh and blood, and is ready to entertain belial drawing us to darkness. Whereof it cometh to pass that this is delighted in earthly things and in the flitting and frail profits of this life, as though they were the chief good, and loveth riotous feastings hatred, gluttony, and the filthiness and willy deceits of the works of darkness, and goeth the broad way, being compassed about with such a dark cloud of folly, that it feigneth unto itself pleasure out of it own destruction. But the spiritual mind rejoiceth in heavenly things, which we enjoy through hope, placeth all confidence of life and salvation in God alone, esteemeth worldly profits subject to innumerable casualties, as vile and contemptible smoke, loveth honest labours, poverty and landable cares, and taketh the narrow way that leadeth to life. § Sect. 2. The conflict between the flesh and spirit in the understanding. Now this conflict in the mind between the flesh and the spirit, may be diversly considered in respect of the divers faculties which belong unto it. And first the understanding being in part regenerate and sanctified, and in part unregenerate and corrupted, partly enlightened with spiritual and saving knowledge, and partly obscured with the relics of ignorance; and not only so, but also much defiled and depraved; there is a continual conflict maintained in it, between sanctified knowledge and spiritual wisdom on the one side, and carnal curiosity, palpable ignorance, and that wisdom of the flesh which is worldly and devilish on the other side. For first carnal curiosity neglecting those things which are profitable necessary and revealed to this end that we should know them, laboureth after nice and idle speculations and curious questions, which as they are useless and vain, so also abstruse and secret; or else diveth into God's hidden counsels which he hath forbidden us to search and pry into. But saving knowledge not only leaveth secret things as belonging to the Deut. 29, 29. Lord our God, but also represseth and mortifieth, as much as may be, that vain curiosity, and restraining us from going about to understand above that which is meet to understand, it understandeth in sobriety, according as God hath Rom: 12. 3. dealt to every man the measure of faith. It apprehendeth things revealed as belonging unto us, and aimeth more at the use and fruit in practice, then at the theory and speculation, and to have feeling and experience of a little rather than a bare conceit and ability to discourse of much. And yet it resteth not in a small measure, yea in truth not in the greatest proportion, but still it laboureth after spiritual growth and increaseth daily more and more until it come to perfection in jesus Christ. Secondly, this saving knowledge continually combatteth with the contrary extreme palpable ignorance, for our understandings are but partly enlightened with the knowledge of God's truth, and the relics of ignorance do in part remain So the Apostle saith that we know but in part and see but as through a glass 1 Cor. 13. 12 darkly; and yet we stand not at a stay, but labour to attain unto that perfection of knowledge whereby we shall know as we are known. And this is the cause of this conflict whilst ignorance striving to keep it place in the understanding, raiseth thick mists and dark fogs to obscure the light of truth, & to put out or dazzle the eyes of the mind; and on the other side saving knowledge doth endeavour with the sunshine of truth shining clearly in God's word, to dispel and scatter these misty fogs by little and little, until it shine forth brightly unto perfect day. § Sect. 3. The conflict between spiritual and carnal wisdom. jam. 3. 15. Finally spiritual and renewed wisdom fighteth with that wisdom of the world which is earthly, sensual and devilish, as the Apostle calleth it; the one b●ing so wholly taken up and exercised in spiritual and heavenly things, which it seethe, knowerh and esteemeth, as most excellent, and therefore contemning worldly vanities as dross and dung yea loss, in comparison of them, it little looketh after them, where of it cometh to pass, that it hath little policy, either to get and compass, or to possess and keep them; the other being wholly deuouted to earthly things and transitory trifles, looketh only downward, and not being able to discern the glorious beauty of those divine excellencies (no more than those eyes which having long pored in the dark, can behold the bright beams of the Sun, but are rather made more blind than any way enlightened with them) it is only delighted in beholding those things whose beauty is subject to the senses and natural reason; about which being continually exercised, it groweth very wise and quicksighted in discerning them, and very politic in plotting and using in all means both for the getting and keeping of them. And as these two use contrary Organs and instruments, the one a spiritual, the other a carnal eye, so also contrary means and lights to discern their contrary objects. For the spiritual eye is best enabled to see divine and spiritual things by the cleate light of God's truth shining in his word and the inward illumination of his spirit which maketh it better able to discern those things which are spiritual and heavenly; but the carnal eye (like the eyes of bats and owls) not being able to endure this sunlike brightness, discerneth best of the excellency of worldly things in the night of ignorance, and then it is most clear sighted to hunt after them, and most willy and politic to catch and hold them. And thus it is said of mere natural men, that the eyes of their minds do only serve them to act cunningly the works of darkness, because they best suit with the darkness of their understanding, according to that of the Prophet; My people is foolish, they have not known me, they have foolish children, and have none jer. 4. 22 understanding, they are wise to do evil, but to do good they have no knowledge. So the Apostle telleth us, that they that are after the flesh do mind or savour the things of the flesh, but they that are after the spirit the things of the spirit; where by savouring or minding, he meaneth understanding, approving and magnifying these things. The which as it is true of divers persons and subjects so of the divers part regenerate and unregenerate in the same person; and so whereas the Apostle saith, that the natural man understandeth not the things that are of the spirit, learned Z●●●hez understandeth 1 Cor 2, 14. it not of him who is merely carnal, but of the unregenerate part of him who is sanctified. And so in Mat, 16. 23. truth must the like words spoken by our Saviour to the Apostle Peter be necessarily understood of his part alone which was unrenewed. Math. 16. 23. Get thee behind me Satan, thou art an offence unto me; for thou savourest not the Mat. 16. 16. things that be of God, but those that be of men; seeing at this time he was truly converted and a famous Apostle of lesus Christ, who a little before had showed that in his part regenerate he savoured the things of God, by that notable confession of his faith in jesus Christ. § Sect. 4 The conflict between the judgement of the flesh and spirit. And thus we see the conflict between spiritual wisdom and carnal; from which ariseth another between the judgement of the flesh and the spirit, for so far forth as the mind is enlightened with spiritual wisdom and knowledge, answerably the judgement discerning between truth and falsehood, right and wrong, good and evil, doth allow, approve and esteem the one, and disalloweth, rejecteth and vilifieth the other; but so far forth as it Mat. 22. 29. Eccles. 9 2. still remaineth blinded and misled through natural ignorance, the judgement mistaketh error for truth, wrong for right, and evil for good; So our Saviour saith to the Pharisees, ye eyre not knowing the Scriptures. And David himself being ignorant of the state of the godly and wicked Psal. 73. 15. Act. 10. 14. 34. 35. in this life in respect of prosperity and adversity, and that these things happen alike to all, was ready by a false judgement to condemn the generation of God's children, but after that going into the sanctuary his mind was enlightened with the knowledge of the truth his judgement then gave right evidence. And the Apostle Peter being ignorant of the abrogating of the ceremonial law after the death of Christ, and of the breaking down of the partition wall between the jews and Gentiles, judgeth the creatures of God unclean which he had sanctified, and that he was so confined within the land of jury, that he might not preach the Gospel unto the Gentiles, but when God by vision had enlightened his mind with the knowledge of the truth, he reform also the error of his judgement. § Sect. 5. How these faculties of the mind prevatle one against the other. And this is the conflict fought in the mind between knowledge and ignorance, true and false judgement in which they (as it were) stab and wound one another, and interchangeably both previle sometimes, and sometimes are again foiled and get the worst. As for example knowledge in the regenerate part of the mind, assaulteth ignorance in the part unregenerate, and with the light of God's truth, scattereth and dispelleth the dark mists of ignorance, & soon after ignorance through the neglect of reading; meditation, hearing the word, prayer & holy conferences gathereth strength, and bleareth again the eyes of the understanding, that it cannot so clearly at least after a saving feeling & experimental manner discern the things of God; but then again knowledge being renewed and strengthened by those holy exercises, recovereth itself and winneth the field. So truth in that part of the judgement which is regenerate entereth the lists, and striketh at error in the unregenerate part, giving it such a deadly wound that it never recovereth thoroughly of it, and for the present it may be falleth into a dead sound, but yet it oftentimes through the help of subtle sophistry, nince and sound destinctions & cunning paralogisms, brought in to aid it by the world and corrupt affections of the sinful flesh, which make advantage to themselves by profitable errors, it recovereth strength and truth getteth a foil for the time; but being again renewed and confirmed by the light of God's word, it giveth error in the end a shameful overthrow. § Sect. 6. The cause why the godly learned differ in judgement from one another. From hence we learn what is the cause why men not only very learned, and endued with a great measure of knowledge, but also regenerate, godly and religious, do often in their judgement much differ from one another in the points of Religion; namely because their minds and judgements are but in part regenerate, so that the relics of ignorance and error do still remain in them, which i● the cause that they but know in part, and see the truth of God (as it were) through a glass darkly, like the man in the Gospel who when his sight was first restored, discerned men walking, as it had been trees; the which imperfection of their spiritual sight and knowledge, worketh in them only a doubtful opinion, and not any wel-setled judgement, which maketh them to take that way which their conceit apprehendeth as the most likely and probable; like diverse men intending to travel towards the same City, who being uncertain and doubtful of the right way, do choose divers paths, one being more direct, and others leading them out of the way or much about; but yet all aiming to go towards the same place, they are ready to return into their way again, and to make more haste in traveling, when upon inquiry receiving better information, they do perceive their former error. And this also is the cause why the same men otherwise go lie and religious, do leave the way of truth and fall into errors after their judgements have been truly enlightened, the flesh prevailing over the spirit in a new assault, and dazzling the eyes of their mind whilst with it mists and fogs it darkeneth the light which formerly did shine unto them. The which befalleth them sometimes not only in the knowledge of those points of Religion which are of less consequence, but also exceeding weighty and fundamental, as we see in the example of the Corinthians and the Galathians, even after the truth of the Gospel had been preached unto them, the one erring in the doctrine of the resurrection from the dead; the other in the main point of justification by faith in Christ without the works of the law. Whereby the way we may note the error of the Church of Rome whilst it teacheth that the Church cannot err. For every man living hath the flesh still dwelling in him and with it the relics of error and ignorance, which sometime misleadeth and misguideth him; and that which is the condition of every man, is the case of all, the same reason being of the whole and all the parts. And where as it joh. 16. 13. 1. joh. 2. 20. 27. may be objected that the Church hath special promises of being enlightened by the spirit and guided into all truth, to this I answer, that the like promises also are made to every particular member of it, who notwithstanding may and do err in some particulars, and therefore the promise is to be limited, first unto all truth necessary to our salvation; and secondly that they shall by the spirit receive this privilege, that whereas the wicked continue and perish in fundamental errors, the faithful though they may fall into them and continue in them for a time, yet they shall not live and die in them, but shall in God's good time after their going astray, hear the voice of God's word and spirit revoking and recalling them into the right path, and saying this is the way walk ye in it. Esa. 30. 21. § Sect. 7 That this should make us to conform our judgement to the analogy of faith. Again seeing through the flesh dwelling in us we are subject to ignorance and error, this should make us to conform our judgement and opinion to the analogy of faith, and as to hold fast those doctrines which are manifestly grounded upon the Scriptures, so to be modest and sober in maintaining such points as are doubtful and controversal, when as other of our brethren differ from us; because we may err by reason of those relics of ignorance remaining in us; and they may err also out of humane frailty, and therefore are rather to be pitied then hated, and to be drawn not with rigour, but with the spirit Phil. 3. 15. Gal, 6. 1. of meekness. Finally, seeing the relics of ignorance and error will never leave us till death divide us, this must make us labour continually in the use of all good means, whereby our minds may be more and more enlightened, and our judgements informed in the knowledge of God's truth, that so we may be strengthened against those sharp encounters where with ignorance and error will daily assault us. And especially we are to hear the word, study and meditate in the Scriptures▪ and call often and earnestly by fervent prayers for the assistance and illumination of God's holy spirit, whereby we may be preserved from all errors and led into all truth. For if David who was wiser than his ancients, and had attained unto more knowledge than his teachers, had need to make that prayer; Open mine eyes O Lord, that I may see the wonderful things of thy law; Psal. 119. 18. and if the Apostle Paul who was immediately taught by Christ and had received such abundance of revelations, desired above all things still more and more to know Christ and to find and feel the virtue and power of Christ's Phil. 3. 10 death and resurrection, then how much more should we who come far short of their perfection? § Sect. 8. The conflict in our thoughts and imaginations. The next conflict which is to be considered in the mind is between the actions and operations of it, which like unto the mind it self being partly spiritual, and partly carnal; do continually strive and fight against one another. And these are our thoughts and cogitations, our meditations and imaginations which labour mutually to expel one another and to keep the mind in their sole possession. For when the spirit lifteth up the mind in divine contemplations, and causeth it to think and meditate on heavenly things as the end of our hopes, or on the service of God the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them; then the flesh depresseth and pulleth it down, and as it were clippeth the wings, or casteth upon them the lime or slime of sin, when as it is soaring this lofty pitch, and by suggesting such thoughts as are simply worldly and wicked, or else impertinent and unseasonable in respect of the present employment, do cause it to stoop unto earthly vanities, and so leaving the substance to catch a shadow. But the spiritual part finding itself thus defeated of those spiritual excellencies, which so earnestly it pursueth, doth not rest thus dejected and depressed, but shaking of the thoughts of sinful vanities and sensual delights, and bathing itself in the precious blood of Christ by a lively faith, it is washed from the filth of earthly corruption, and as it were picking and pruning it ruffled feathers, when the Sunbeams of God's loving countenance shine upon it, it leaveth the earth and up again it mouneeth in spiritual and heavenly thoughts; and remembering that we are but Phil. 3. 20. Col. 3. 1. 2. Pilgrims on earth, and that heaven is our country, it causeth us by divine meditations to have our conversation there whilst our bodies are on earth; and knowing that we are risen with Christ, it maketh us to seek those things which are above, where Christ sitteth at the right hand of God, and to set our affections on things above, and not on things which are one the earth. § Sect. 9 The conflict between spiritual and carnal memory. And this is the conflict between the flesh and the spirit in our minds and understanding. To this we may add the combats that are between them in our memories, for these being but in part regenerate and the relics of corruption remaining in them, there is a great conflict whilst the memory so far forth as it is spiritual, laboureth to blot out and deface all worldly, wicked and sinful impressions, and to have imprinted in it, those heavenly and spiritual documents and instructions which have been entrusted unto it by the sanctified understanding; and whilst it endeavoureth to cast out the rubbish and noisome filth of profaneness, ribaldry, scurtilous jests, maliciousness and all manner of impiety and wickedness, that so it may be a fit, sure and faithful treasury of wise sayings and Religious discourses. And contrariwise whilst on the other side the flesh and unregenerate part standeth in direct opposition to the spirit, by reprinting and repeating those lessons of impiety and profaneness which before our conversion especially and since also we had learned in the school of the devil and the world, and by working in us oblivion and forgetfulness of all good things, whereby these heavenly treasures and spiritual jewels are (as it were) presently cast out of doors, as soon as they are received, these holy lessons are no sooner written but they are presently blotted out and canceled; and these waters of life do no longer stay with us, then common water continueth in a leaking vessel, or in a siue. § Sect. 10. Of the conflict between the flesh and spirit in the conscience. Finally, there is also the like conflict between the flesh and the spirit in the conscience, whereby I understand not the fight between it and the will, affections and carnal appetite, which may be in those who are unsanctified and merely natural, of which I shall speak more in the following discourse; but that conflict which is in the same faculty, as it is partly regenerate and renewed by the sanctifying grace of the spirit, and partly unregenerate, the relics of sinful corruption remaining in it. For as it is regenerate it is so enlightened and rectified by the spirit of grace, that like a true witness it giveth an infallible testimony between God & us, excusing us when we do well, that we may proceed in well doing, and accusing us when we have done evil, that we may forsake it and recover ourselves by unfeigned repentance; yea before the doing of either of them both, it giveth testimony and approbation unto that which is good, that we may embrace and practise it, and also discovereth that which is wicked and sinful, that we may shun and avoid it. Neither doth it only play the part of a witness, but also of a judge, and according to this true evidence, it either justifieth us or pronounceth the sentence of condemnation against us. From the former where of arise peace, comfort and spiritual joy in the holy Ghost, whereby we are encouraged to proceed in all holy duties; and from the other either fear whereby we are restrained from falling into sin, or sorrow and repentance not to be repent of causing salvation, after 1 Cor. ●. 1● that we are fallen. But contrariwise as the conscience is unregenerate it remaineth blinded with ignorance and corrupted with maliciousness, and therefore is continually ready to play the part of a false witness, either daubing and colouring over our sin with deceitful colours, that we may ignorantly fall into it, or excusing it, being committed as though it were venial or none at all, that we may continue in it without repentance; or on the other side it is ready to accuse us when we do well; and in the service of God, or the use of our Christian liberty about things indifferent, to raise in our minds superstitious fears and causeless doubts, that so we being affrighted, may be hindered from Christian duties, or discouraged after we have done them. And so answerably it playeth the false judge condemning where God and a good conscience justify, & justifying where they condemn. The which false sentence is the cause of carnal security when we continue in sin, and of causeless terrors and needless fears when we are careful to perform our duty. The which if at any time it be reversed by a good conscience enlightened by God's word and holy spirit, and the ugliness and heinousness of sin be discovered and laid open; then the carnal and corrupt part of conscience which before seemed feared and senseless, being pricked and awakened, filleth the mind with loud cries and grievous accusations with terrible horrors and hideous fears, and now as eagerly moveth to despair, as it did before to security and presumption; telling us that our sins are unpardonable, and that it is too late to turn from them by repentance. But then again the good conscience putteth it to silence, and allayeth and quieteth the fury of it, by witnessing unto us that our hearts are upright with God, notwithstanding that we have been over taken and have fallen through frailty and infirmity, or at least by bathing itself from the filth of sin in the precious blood of jesus Christ which is sufficient to purge us from the pollution even of those sins which are wilful and presumptuous; with which washing of blood applied by the hand of a lively faith, it causeth us to join that washing of water, in the tears of unfeigned repentance and amendment of life. CHAP. VI Of the manner of the conflict between the flesh and spirit in the will heart and affections: § Sect. 1. Of the conflict between the carnal and renewed will. ANd thus have we showed the conflict between the flesh and the spirit in the mind and understanding with those faculties which belong unto it. Come we now to that fight which is between them in the will; the which is much more sharp and sensible; for it likewise being partly regenerate and partly unregenerate, there is a continual combat between these contrary factions, whilst the regenerate part willeth and enforceth that which is good, and nilleth and rejecteth that which is evil; and contrariwise the part unregenerate willeth and chooseth that which is evil, and nilleth and refuseth that which is good. As for example the spiritual part being guided by the understanding, enlightened with saving knowledge chooseth & embraceth God as the chief goodness, his kingdom and righteousness as the chief happiness and refuseth and contemneth the world and earthly vanities, the service of Satan, and the momentany pleasures of sin, which in the end bring death and destruction, though they for the present be bitter to the flesh, and much more embittered by afflictions, and these be sweet and delightful to the carnal appetite. But contrariwise that part of the will which remaineth unregenerate, being directed by that wisdom of the which is worldly, sensual and devilish, neglecteth and refuseth the present comforts of grace which it relisheth not, and the future hopes of heavenly happiness, which it knoweth not, as being out of sight and beyond the apprehension of sense, uncertain and not to be compassed without great difficulty; and contrariwise chooseth and embraceth this present world with the vain honours, uncertain riches, and sinful pleasures of it because they are subject to the senses and may be had in present possession. In which conflict they mutually encounter one another; and as they get their advantages, sometimes the one and sometimes the other prevail, and cause the adverse part to give ground. And this conflict with the issue of it the Apostle felft in himself, Rom. 7. 15. Rom. 7. 15. For that which I do I allow not; for what I would, that do I not, but what I hate that do I. And again. Cui rei ego suspicabam ligatus, non ferro alieno sed meaferre a voluntate etc. Aug. confess. lib. 8. cap. 5. To will is present with me, but how to perform that which is good I find not; for the good I would I do not, but the evil which I would not, that I do. So Austin confesseth, that whilst he desired his sound conversion, be found himself bound, not with other men's chains, but by his own iron and obdurate will. The enemy (saith he) did hold my will, and thereof made a strong chain to bind me; for out of perverse will, sprung unlawful lust, and whilst I obeyed lust, it became a custom, and whilst custom was not infringed it became necessity, with which links enfolded one in another a chain, as I said, was made, and held me bound in a miserable servitude. And my will renewed which begun to move me to worship and enjoy thee freely my God, and only sure joy, was not yet fit to overcome the other confirmed by age. And so my two wills, one old, the other new, that carnal and this spiritual, did fight between themselves renting my soul in sunder by this their discords And so I understood in mine own experience that which I had read, how that the flesh lusteth against the spirit, and the spirit against the flesh. And I surely was in both, but yet more I in that which I approved in myself, then in that which I disallowed. For in this rather I was not I, because for the most part I did suffer that unwillingly which I did Confess. Lib. 8. Cap. 10. willing. And a little after. Do not divers wills distract the heart of man when he deliberateth what to prefer in his choice. And all appear good and strive with themselves, till at length one thing be chosen, unto which all the will is carried together which before was divided in sunder. And so when eternity delighteth above, and the pleasure of temporal good detaineth below, the same soul doth not with the whole will, will this or that, and therefore it is distracted with much grief, whilst it preferreth that in true judgement, and yet cannot part with this through long acquaintance. § Sect. 2. Of the conflict between faith and infidelity & presumption. And thus we have seen the combat between the flesh and the spirit in the understanding and will severally; now let us come to that conflict which ●s in them being jointly considered, between faith and the contrary extremes infidelity and vain presumption. The which I refer to both these faculties, because (as I take it) the first beginnings and least degrees of faith are chiefly in the will and heart, even as the perfection and highest degrees of it are in the mind and understanding. For after a man by humiliation and contrition is fitted and prepared to receive faith, and after that the law hath brought him to a true sight & sense ●f his sins▪ of the punishments which by them he hath deserved, and that by himself his estate is despeperate and remediless, being utterly unable to come out of this miserable and forlorn condition; and that the Gospel hath generally showed that jesus Christ, sent into the world by his father to this end, is an all-sufficient Saviour who by his blood purgeth us from the guilt and punishment of all our sins, and by his righteousness and obedience justifieth sinners, than the spirit of God assisting the ministry of the word worketh thereby in his heart some earnest desires to be made partaker of Christ & these benefits, which we call hungering & thirsting after his righteousness, and this I affirm to be the first degree of justifying faith and not only a preparation unto it, because they are pronounced blessed who thus hunger and thirst after Christ and his righteousness, and there is no blessedness to those who live in the state of infidelity. Then there Mat. 5. 6. is wrought in his will a firm resolution to choose Christ alone for his Saviour, and to rest and rely upon him only for his salvation, which is the second degree of true faith, unto which when the Christian hath attained by the lively sense & experimentiall feeling of God's love in his holy ordinances of the virtue and power of Christ's death and resurrection for the mortifying of his sins, and the renewing and quickening of him in all saving graces, and finally by his daily walking with God in the works of holiness and righteousness, and that sweet communion which he hath with him in spiritual exercises, he groweth from one degree of faith to another, till at last there be wrought in the mind not only a certain, but also a full persuasion of God's love, the remission of his sins and his own salvation. But yet the flesh and relics of corruption remaining in us, when we have attained unto the greatest perfection which this life yieldeth, as in the part regenerate, there is full and certain persuasion, so in the unregenerate part dwelleth doubting, infidelity & vain presumption, which continually assault one another, and sometimes the one, sometimes the other prevaileth and getteth the better in the particular skirmish, although in the conclusion & end of the fight, faith always overcometh and a obtaineth a full and final victory. In the mean time, even after that by faith we have laid hold on the promises, and have grown to a great measure of strength and to an high degree of persuasion, doubting and infidelity taking the opportunity of some grievous temptation, do give unto our faith many wounds and foils, of which notwithstanding it recovereth upon the renewing of our covenant with God, receiving the Sacrament which is the seal of it, the applying afresh of God's gracious promises, the remembrance of his former mercies, and the renewing of our repentance, especially for our latter slips and fall. And this Heb. 11. 11. Rom. 4. 19 we see in the example of Sara and Abraham, who after that by faith they had received God's promise, were so far foiled with doubting, that they could think of no means of bringing it to pass, but by sustituting Hagar in her place. Of Peter who believing in his Lord and Master, so rested upon his word and power that he walked towards him on the waters, but sunk into the water, after he had first sunk through doubting and unbelife, when he saw Mat. 14 30. a boisterous blast of wind threatening a storm and therefore was reproved for his doubting. So the father of the possessed child crieth out, I believe, Lord help thou mine unbelief. But most notably doth this appear in the example job: 3. 1. 3. & 7, 20. & 6. 4. of those great worthies job and David; for for the former we shall see him sometime complaining as a man jod. 13. 15. & 19 25. utterly desperate, cursing the day of his nativity, and challenging God as his enemy, and at another time professing Psal. 42. 6. & 73 13. 77. 10. & 23 4. 31. 23. 46. 2. his faith and assurance of salvation, and resolving that though God should kill him yet he would still trust in him. And for the other we shall see him in the book of the Psalms one while as it were a man utterly rejected of God and forsaken, and soon after as it were riding in triumph after victory, and even glorying in the strength of his faith and confidence in God. Whereby it appeareth that there is in every man regenerate a notable conflict between faith and unbelief, whereof it cometh to pass, that God's dearest children may oftentimes not only be foiled with diffidence and doubting, but also in some grievous temptations may fall into some despair of God's mercy and love towards them; the which notwithstanding differeth from that despair which is in the wicked and reprobate, in that theirs is total and final, whereas the faithful lie in it only for a time, whilst the violence of the temptation pressed upon them by the devil and the flesh last, and is not total, seeing their faith even in the greatest brunt fighteth and striveth against it, and in the end getteth the upper hand. Contrariwise our faith is sometime assaulted with presumption, whereby the flesh moveth us falsely to apply the promises and to presume of God's love & our own salvation, for though these do potentially belong to all the faithful, yet they cannot actually be applied unto them, so long as they live and lie securely in some known sins without repentance, especially those promises which concern temporary benefits which are present pledges and pawns of God's love and favour. But against these also faith prevaileth, when as it purifieth our hearts, bringing us to a sight and sense of our sins, to a loathing and detestation of them, and to a constant resolution and earnest endeavour to labour and forsake them for the time to come; and so again afresh applieth the promises unto us, as having now just interest and right unto them. § Sect, 3. That the conflict between the Flesh and the Spirit is most turbulent and sensible in the afeections and sensual appetite. And thus have we seen the conflict between the flesh and the spirit in the superior faculties: the like may be observed in the inferior seated in the heart, as the affections passions and sensual appetite; the which though they be no more corrupted than the other, yet the corruption in them is much more sensible, and though the conflict be no more dangerous, yet is it much more turbulent and violent. For as the poison in the brain is as mortal and pernicious as any other, and not resting there alone but diffusing itself into all the parts of the body, doth benumb and dead them, but that which is received into the stomach is much more raging and painful, sending up poisonous vapours into the head wherewith it is annoyed and mortally affected: so the poison of corruption having tainted the understanding faculties, doth from thence descend to the heart and affections infecting them with their malignity; but that which is infused into them, doth cause a more raging and violent disease, which is more sensible and grievous, and becometh more dangerous to the soul sick in sin, because these inferior faculties being corrupted do work also upon the will and understanding, striking up their poison back again unto them with redoubled violence. For as the outward objects move and affect the senses, and they the heart and affections, so they being thus moved do move the will, and the will draweth also the judgement and understanding. But though these sensual faculties are more grossly poisoned, and therefore seem more desperately incurable; yet the spirit of God working also upon these parts doth purge them from their contagious humours, and comforteth the heart with such spiritual cordials, and strengtheneth it with such heavenly antidotes, that spiritual health is in some measure recovered, but for as much as in this life the poison of corruption is not wholly expelled & so they are not fully perfected there is a continual conflict between health and sickness the antidotes and the poison, the heart and affections as they are renewed and sanctified and as they remain corrupted and unregenerate. For the hard stone in the heart striveth with the soft flesh, rebellion with obedience, corrup●on with grace, and whilst the spirit draweth the heart unto God, and spiritual and heavenly things, that it may inseparably cleave and adhaere unto them, the flesh pulleth it back and withdraweth it from them, and laboureth to keep it still fixed and fasted upon earthly and worldly vanities. §. Sect. 4. of the conflict between the affections and passions. And from the same cause springeth that continual conflict which is between the affections and passions, wherein sometimes the same affections divided (as it were) between grace and corruption do fight and strive against themselves, and sometimes being cross matched do mutually oppose and encounter other affections and passions which are contrary and opposite unto them; the former combat being exercised in contrary, the latter about the same subjects. Thus the love of God, and of spiritual and heavenly things is assaulted with self▪ love, love of the world, and hatred of those Divines excellencies; Affiance in God, his providence and promises, with confidence in the creatures, and diffidence in the all-sufficient creator; zeal of God's glory with carnal blind zeal, coldness and lukewarmness: the fear of God which is ingenuous and filial, with fear of men, and that fear of God which is slavish and servile; Hope in God, with earthly hopes, and also with presumption and despair; sorrow for sin, with worldly sorrow which causeth death & also with wretchlessness and carnal security; joy in the holy Ghost and spiritual rejoicing in God with carnal joy in the pleasures of sin, and desperate grief for worldly losses; Alacrity and cheerfulness in God's service, with carnal cheerfulness in pursuing our sensual and sinful lusts, and also with lumpish heaviness dullness, deadness of heart and carnal weariness. In which conflict though the spirit receive many foils through the raging violence of these wild and rebellious passions, and is oftentimes so wounded, that in outward appearance there seemeth to be no life remaining, yet it proveth to be but a dangerous sound out of which recovering with redoubled valour it reneweth the conflict and getteth the victory. Though it seem but a small spark remaining of a great fire, almost extinguished with a flood of passions, and so covered under the ashes of corruptions that it scarce appeareth, yet when the spirit of God doth blow upon it, it increaseth in strength to a great flame; and finally though whilst the storm lasteth, like a ship in a mighty tempest, it is so hid under the waves of sinful passions, that scarce any show or semblance of grace remaineth, yet the good spirit of God assuaging the tempest and becalming these rough and raging Seas, like the ship which seemed lately sunk, their appear & show themselves in their former beauty, and being helped on with that divine breath, they carry us forward in all Christian courses (as it were) underfull sails, with a prosperous wind and tide. CHAP. VII. Of the effects which this Conflict between the flesh and the spirit produceth in us. § Sect. 1. That the man regenerate cannot with full consent of will choose or refuse either good or evil. We have seen the manner of the conflict between the flesh and the spirit in our several parts and faculties: now let us briefly consider of the effects which it produceth in us. And these are either in the will and desires, or in the works and actions. Concerning the former; from this conflict between the flesh and the spirit, arising from the imperfection of our regeneration this effect is wrought and caused in the man regenerate, that he cannot with his whole will and full consent, either choose and embrace, or refuse and reject either good or evil; because being partly regenerate and partly unregenerate, his will is divided, and accordingly doth at the same time refuse and choose, both the evil and the good. For when the will as it is regenerate would do that which is good, or avoid and shun that which is evil, that part which remaineth unregenerate struggleth and hindereth, and when this would embrace the evil or refuse the good, the regenerate part resisteth and opposeth. And this is that Law which the Apostle saith he found in himself, namely, that when he would do good, evil was present with him; and that when he delighted in the law of God after the inner man; be saw another laws in his Rom. 7. 21. 23. members, warring against the law of his mind, and bringing him into the captivity of the law of sin which was in his members. From whence ariseth a notable difference between the sins of the regenerate and the unregenerate, which though they be all one in respect of the act and deed done, yet not in respect of the agent and manner of doing. For the regenerate man cannot commit a known sin with full consent of will, but there is a reluctation & resisting against the flesh, not only in his conscience, but also in his heart, will and affection. For being spiritual and regenerate in all the faculties of his soul, the chief and principal part of his will adhaereth to the law of righteousness desiring in all things to yield obedience unto it. And consequently it resisteth the motions of the flesh, nilling that which it willeth; And if through frailty and weakness it be overcome it hateth and detesteth that sin with which it is taken captive, and maketh the Christian to be much displeased with himself because he hath committed it. He consenteth to the law of God that it is holy and good, and i● more delighted in it, then in the bewitching pleasures of sin. An example whereof we have in David, who though by his flesh he was drawn, not only in his will to embrace, but also in his actions to practise some grievous sins, yet he truly saith of himself, that in his heart he hated every false Psal. 119. 100LS. 118. way, and that he would have respect to God's statutes continually. But the unregenerate man though he sometime feeleth some pangs of conscience checking him for his sins, so as he cannot securely sleep in them without disturbance, yet he liketh and loveth them with all his heart, he willingly obeyeth his sinful lusts, he pleaseth and delighteth himself in them; neither doth any thing trouble him, but the fear of a guilty conscience, apprehending and expecting deserved punishment; so that he inverteth the Apostles speech and is ready to say, the evil I love that do I not, but the good I hate that do I. § Sect. 2. The regenerate man cannot at all times do the evil which the flesh chooseth. Gen. 39 9 The effects which arise from this conflict in the actions and works of the man regenerate are divers: first that he cannot do the evil at all times which the flesh chooseth and embraceth; and this joseph intimateth in his denial of the wicked suit which his mistress made unto him: How can I do this great wickedness and sin against God? And what restrained him? surely the fear of God and his holy spirit which would not suffer him to fall into so great a wickedness. Secondly that he cannot commit sin as the wicked do with full consent of will; for sin being deposed from it regency, cannot reign and rule in the whole man as in times past, but is confined unto a part alone; and so far forth as we are regenerate we cannot sin. According to that of the Apostle; He that committeth sin 1. joh. 3. 9 is of the devil, whosoever is borne of God doth not commit sin, for his seed (that is regeneration or the seed of the spirit) remaineth in him; and he cannot sin because he is borne of God. Thirdly that he cannot walk in the way of sinners, but propoundeth unto himself to worship and serve the Lord in holiness and righteousness; in which course though sometime he slippeth and falleth, and sometime erreth out of the right way for a little space, yet the spirit of God dwelling in him and convicting him of his sins, and showing unto him the digressions and errors of his life, exciteth him to rise again after his falls, and to return into his old and right way by renewing his repentance. Whereby it appeareth that they who live and continue in known sins, and make a daily practice of committing wickedness, have not the work of regeneration so much as begun in them, though they make never so glorious a profession, and (like Herode) do many things praiseworthy in the sight of men. § Sect, 3. By reason of this conflict he cannot do the good he would. Gal. 5. 17. Rom. 7. 15. 18. Heb. 12. 1. Secondly, by reason of this conflict the man regenerate cannot do the good he would, nor yield that perfect obedience to God's law which it requireth and he desireth. So the Apostle out of his own experience saith, that the flesh lusteth against the spirit, and the spirit against the flesh, so that we cannot do the things that we would. And again, what I would that do I not, but what I hate, that do I. To will is present with me, but how to perform that which is good I find not. For when he would run the Christian race, the sin that compasseth him doth cling about his neck, and either maketh him for weariness to sit down, or to run forward slowly and with great difficulty. It giveth him such blows and wounds, that he is often foiled and falleth in his course, and when he recovereth himself and riseth by repentance, though he laboureth and much desireth to redeem his lost time with his suture haste and swiftness yet after his wrestling and combat, he goeth on his journey but haltingly, yea and is often times so dazzled and blinded with the deceits of the flesh, that he erreth and goeth astray, and oftentimes is haled with violence into the by-ways of sin and wickedness. Whereof it is that our best obedience is imperfect, even after we are regenerate, and our best actions so stained and defiled by our sinful flesh, that were not their imperfections covered with Christ's perfect obedience, and their pollutions washed away in his blood, they would never ble acceptable in the sight of God, for though they spring from the pure fountain of God's spirit yet running through the filthy puddle of our sinful flesh, they are hereby defiled and lose their native beauty and purity. It is true, that the flesh in this conflict doth not wholly hinder and withdraw the regenerate man from performing of his duty, nor alienate his mind and heart from the flesh cannot wholly hinder the spirit from good actions, yet it interrupteth it in them. study and embracing of godliness and righteousness but yet it still endeavoureth to do it, and though it cannot make him to stand still or turn back again, yet like a heavy burden it presseth him down and hindereth him in his journey; though it cannot make him desist running the Christian race, yet it casteth many blocks in his way, and often trippeth at his heels to make him stumble & fall, though it cannot quench and extinguish his desire to serve and please God, yet it much abateth the heat and fervour of his zeal; and though it cannot quite crush and sink him; yet it will so shrewdly bow and buckle him together, that he is ready to complain with David, that he is crooked Psal. 38. 6. and bowed down greatly, and therefore goeth mourning all the day long. The consideration whereof should move every Christian to be humbled in the sight of his own frailty, wants and imperfections, to deny himself and his own righteousness, that he may wholly rest upon the perfect and all-sufficient righteousness and obedience of jesus Christ for his justification, and to ascribe unto God the whole glory and praise of his salvation. For the mind, will, heart and affections, which are the causes and fountains from which all our works do spring, being in part regenerate, and in part unregenerate, partly spiritual and Esa. 64. 6. partly carnal, all our works and actions which proceed and spring from them must needs be of the like nature. 1. Cor 10. 12. Phil. 2. 12. So also it should move us to work out our salvation with fear and trembling, and whilst we stand to take heed of falling; seeing we are so full of frailty, and are so much weakened unto all good actions through the malignity and continual opposition of our sinful flesh. This should make us to keep a narrow watch over our hearts, that they be not hardened through the deceitfulness of sin, and to Prou. 4. 24. Heb 3. 13. 32. 13. lift up the hands which hang down, and the feeble knees, and to make strait paths for our feet, lest that which is lame be turned out of the way, as the Apostle exhorteth. It should cause us to mourn and groan in the sight and sense of our carnal corruption, hindering us in all good actions, and leading us captive unto sin, and to cry out with the Apostle, wretched man that I am who shall deliver me from the body of this death. Finally it should move us to pour forth Rom. 7. 23. daily unto God most fervent and effectual prayers, desiring Pro. 4. 23. Heb. 3. 13. him to anoint our stiff limbs with the oil of his spirit, and to enlarge our hearts, that we may run more cheerfully and swiftly in the way of his Commandments, to Heb. 12. 13. strengthen us daily with his might and to send continually into us fresh aids of his sanctifying graces, whereby we may be enabled to withstand the continual assaults of the flesh, to subdue and mortify it with the lusts thereof, that it may not be able to resist the good motions of his spirit, and hinder our Christian course in the way of godliness; and in his good time wholly to abolish this our enemy, and to give unto us a full & a final victory over it in jesus Christ. CHAP. VIII. Of the subject of this Conflict between the flesh and the spirit. § Sect. 1. There can be no conflict in them that are perfectly sanctified. THe next point to be considered in this conflict between the flesh and the spirit, is the subject of it where and in whom it is fought; The which is such persons as are regenerate, and the faithful only, whilst they live in the world: for in them only is the cause of this conflict, which is the cohabitation of these enemies which assault and resist one another. Neither can there be any such combat in the glorified Saints, because they are perfectly sanctified, and have no relics of the flesh or sinful corruption remaining in them, and consequently no enemy to oppose and resist the spirit. For whereas it may be objected that there was a conflict in our Saviour who was perfectly holy, when being in his agony he prayed to have the cup pass from him and then submitted his will to his fathers, Not my will but thine be done; To this I answer, that this Mat. 26. 42. was not the conflict berweene the flesh and the spirit; but as the Schoolmen speak between two wills in Christ, the superior and the inferior, or the will of reason, and the will of sensuality, the one being the will of the flesh or natural appetite and concupiscence, the other the will joh. 1. 13. of the man or the reasonable creature, as the Apostle john seemeth to distinguish them. Thus the Disciples having long watched, by their inferior will and sensual appetite desired sleep; But the will of reason should have overruled this, and therefore because it did not, our Saviour reproveth them, Can you not watch with me one hour. So Mat. 26. 42. a man may by his inferior will desire to eat and drink, and in his superior will may desire rather to abstain, that it may be conformable to Gods revealed will, requiring that we should humble ourselves by fasting and prayer. So when death approacheth a man may in his inferior will and natural appetite, desire to live, and yet in his reasonable will submit himself to God's good pleasure. Yea desire in many respects to be dissolved and to be with Christ. And thus our Saviour being man and in all things like unto us, sin only excepted, desired that the cup of his passion might pass from him in his inferior will and natural appetite, which shuneth death and seeketh the preservation of itself; but in his reasonable will considering the end why he came into the world, which was by his death to glorify God in perfecting the work of our redemption, he overruled the natural appetite & did wholly submit himself to the will of his father. Neither is the sensual will sinful & unlawful, when it is subjecteth to the reasonable, but when it goeth about of a subject to become a Sovereign, and to resist and overrule that unto which it should yield obedience. Even as it is no fault in a subject to desire that his own will in things lawful or indifferent may be done, so that when hearing the contrary pleasure of his Prince he do not rebel against it, but is content willingly to submit himself unto it. Or if we would have this strife and conflict to be in the same will of Christ, we may say that it was a combat, not between grace and corruption, but between divers desires in the same will, which may lawfully be in a man, if they be grounded on divers respects; as a man may at the same time lawfully desire to live, that he may glorify God, or to die, that he may cease to sin & be glorified by him; he may desire to eat, for the refreshing of nature and the repelling of the pain of hunger, and to fast that he may be fitted the better for some religious exercise. And so our Saviour desired to have the cup pass from him, having respect to the preservation of his nature, and at the same time was willing to die, that he might yield obedience to his father's will, and perfect the work of our redemption; and yet as one saith, Vtrobique Christus neutrobique peccatum, Christ in both, but sin in neither. § Sect. 2. That this conflict is not in the unregenerate. Secondly this conflict is not at all in those who are unregenerate and unsanctified, for in these one of the combatants which is the spirit is wanting; & they are wholly ruled by the flesh under their chief commander Satan, whose kingdom is not divided in the carnal man, but he quietly reigneth without any resistance, and possesseth all in peace. Neither is there in him any power of opposition, for he is not only sick, but stark dead in trespasses and sins; and Eph. 2. 1. there is not any spark of spiritual life and grace which is wholly from the spirit; according to that of the Apostle, to be carnally minded is death, but to be spiritually minded is 2. Cor. 4. 4. Eph. 2. 2. life and peace. Satan's throne is set up in them, and he reigneth not only like a King, but also like a God in the children of unbelief, having not only their bodies and outward man, but even their hearts & souls, their wills and affections at his command, so as they are neither able nor willing to make any resistance, but yield unto him cheerful obedience. The flesh as Satan's Viceroy also ruleth in them, and they willingly obey it in the lusts thereof. It reigneth in their mortal bodies, as the Apostle speaketh; yea in the most excellent parts of their souls, the mind Rom. 6. 12. and understanding, for their wisdom is earthly, carnal jam. 3. 15. and devilish, standing in direct enmity against God & being in the flesh they do only mind the things of the flesh. Rom. 8. 7 and therefore the Apostle joineth▪ both these together as Eph. 2. 3. being all one; fulfilling the desires of the flesh and of the mind. And as they are wholly flesh so all their actions are fleshly joh. 3. 6. and carnal; for as our Saviour saith, that which i● borne of Rom. 7. 5. the flesh is flesh, and as the Apostle telleth us; when we were in the flesh, the motions of sins which were by the law, did Rom. 6 17. 19 work in our members to bring forth fruit unto death and being the servants of sin, they yielded their members as servants to uncleanness, and to iniquity unto iniquity. And therefore in those who are merely natural and unregenerate there can be no such conflict, because they are only flesh and no spirit neither can it rightly be said (as Augustine affirmeth) August Contra julian pelagian. l. 6. cap. 11. Tit. 7. Col. 1136. that the spirit of any man can lust against his flesh, unless the spirit of Christ do dwell in him. § Sect. 3. That the conflict that is in the regenerate & that which is in the unregenerate differ much, and first in their grounds & causes from which they arise. Howbeit we are to know, that there is even in the carnal man another fight and skirmish, which having some seeming show and similitude of the spiritual conflict, is by worldly and civil men mistaken for it; in which respect it will not be amiss to distinguish them one from another. First then they differ in their ground and cause from which they arise; for whereas (as hath been showed) the spiritual conflict ariseth from the grace of regeneration and sanctification, whereby the gifts and graces of God's spirit, being infused into all our powers and faculties, do make war against our carnal corruptions and fleshly lusts; the conflict which is in the unregenerate, ariseth from those relics of God's image defaced in us, opposing the image of Satan and our sinful corruption. For the mind retaineth some small sparks of the light of nature, and certain common notions, which receive some little strength and lustre from the view and study in the book of the creatures, and yet a larger increase of illumination from the word of God, which illighteneth the mind even of a mere natural man, with speculative and literal knowledge, whereby he is in some sortenabled to discern between good and evil, truth and falsehood, right and wrong. With which light of the understanding the conscience being directed, it retaineth also a power to excuse us when we do well, and to accuse, condemn, terrify and torment us when we do evil. So the Apostle saith, that the Gentiles who had not the law, did show the work of the law Rom. 2: 15. written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. The will likewise retaineth a kind of freedom, not only about things materially evil, but also such as are natural, civil & merely moral, though herein also it be very weak, corrupt and defective. And these relics are common to all men, and in some are much increased, and rise to a far higher pitch and degree, by the common gifts of the spirit and mere civil graces, which in a far greater measure are conferred upon some men, then upon others. But there being mingled in all these faculties a sea of corruption, with some small drops of those created relics, joined with a world of wickedness in the inferior and sensual faculties of the soul; and many of these carnal corruptions being in their special kinds contrary one to another (although they generally agree in being all sinful and evil) from hence ariseth this war and discord between them, like unto thieves and robbers, who all agree together in robbing and spoiling of a true man, but fall out among themselves when they come to divide the prey. Thus the understanding by the light of nature or common grace discerning in particular actions what is good & to be embraced and what is evil to be shunned, informeth the conscience accordingly, and leaveth it to it● censure and determination, either to approve us for the doing of good & forsaking of evil, or to condemn us for the doing of evil and neglecting of good. Upon which censure sometimes the will is excited and moved to embrace that which the conscience alloweth, & to refuse that which it condemneth; sometime being transported by it own sinful corruption, and sometime overswayed with the violence of the inferior will, carnal appetite and unruly passions, it hearkeneth unto them and stoppeth the ears to reason and conscience. For example, the understanding discerning that it is grounded on reason and equirie, that we should serve God who created us, & doth continually preserve us, according to that of the Apostle; For we are his Eph. 2. 10. workmanship created in Christ jesus, unto good works which God hath before ordained that we should walk in them; propoundeth this to the conscience, that by the law of creation, we are all bound to serve him, the which approveth us when we set ourselves to serve him, & accuseth us when we neglect the duties of his service. So the understanding discerning God's excellency, goodness and perfection, proposeth this to the conscience, that God above all is to be honoured and loved, the which light when it hath received from the understanding, it accuseth and condemneth us when we love or reverence any thing more than him condemning us as guilty of sin and liable to fearful punishments; wherewith the heart being affrighted and terrified, it is cast down with grief and sadness, and oftentimes plunged into utter despair. But when the understanding and conscience through the light of nature, helped and increased by the Scriptures, have thus in some poor sort and small degree performed their duty, the will being perverted with the baits of worldly vanities, doth rise up in open rebellion against the understanding and conscience, and though it acknowledgeth the truth of their propositions and conclusions, yet it cometh in with a non obstante, and resolveth notwithstanding they persuade to the contrary, that it will do what it list, and go on in it own course, though it be convinced to be the worst, because howsoever it hazardeth the soul for the time to come to the loss of heaven and the torments of hell, yet it bringeth the present fruition of earthly vanities. And no sooner is reason and conscience ready to subdue the rebellion of the will and to persuade by other arguments unto obedience, but presently a tumultuous rout of unruly affections and raging passions, come to rescue and strengthen the will in it rebellion by presenting unto it the honours, riches and pleasures of the world, which it may gain by following wicked courses; and if the reason & conscience oppose future dangers and would hinder the wills evil choice by further persuasions, they stop the mouth of reason with tumultuous rage, and with loud shouting and clamorous cries drown the voice of the conscience, that they are constrained to cease directing and accusing, or to continue doing it in vain and to no purpose. An example whereof we have in Laban; for though reason and conscience told him, that he ought to use jacob well, and richly to reward his service because God blessed all he had for his sake, yet his will being corrupted and his heart and affections being wholly carried away with worldly wealth, he oppresseth and wrongeth him with one injury after another. So though reason and conscience told Pharaoh, that he did wickedly in disobeying Gods commandments and keeping back his people from serving of him, which made him sometime, when he was on the rack of some present judgement, to confess that he had sinned, yet afterwards his heart was hardened, his will rebelled, and his affections being set upon the profit of their service, did stop his ears to all persuasions, and to the accusations of his own conscience. Thus Saul in his understanding Exod. 9 27. 34. conceived that David was innocent; and therefore his conscience accusing him that he did wickedly in pursuing him, made him to justify him, and to condemn his own unjustice and faultiness; Thou art more righteous than I, 1 Sam. 24. 17. for thou hast rewarded me good, whereas I have rewarded thee evil; but by and by his will and affections being wholly set upon worldly honour, and transported with ambition, he hearkeneth neither to reason nor conscience, but persecuteth him again with more than wont rage. Finally, thus than Pilate, advised by reason and conscience, justified our Saviour as innocent and faultless, his will and affections chiefly desiring to continue his esteem with Caesar, and to be applauded by the Priests, Pharisces and vulgar multitude; he reverseth the sentence of reason and conscience, and unjustly condemneth the innocent to die with malefactors. §. Sect. 4. The second difference is in the moving causes of these conflicts. Secondly the conflict between the flesh and the spirit, differeth from that which is between the reason and will, the conscience and affections in the moving causes, for the spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnal lusts, because they are odious unto him, as being enemies to his grace, and contrary to his holy will; and by a filial fear of his Majesty which maketh the man regenerate loath to yield unto any motions of sin, lest he should hereby offend and displease him; but the combat between the conscience and affections ariseth from self-love and servile fear, which make the man unregenerate to withstand the motions of sin in the will and affections for fear of those punishments, which will accompany his sins, as horror of conscience, shame, corporal pain, eternal death and hellish condemnation, like the slave who dare not offend his master, not because disliketh the fault, but because he feareth the whip; or the thief who is restrained from robbing, not in obedience to the law or because he hateth sin or loveth justice and truth, but because he feareth to be hanged on the gallows. And so likewise they differ in their ends, for the end at which the regenerate man aimeth in fight against the flesh, is that he may glorify God in his victory over his sinful lusts and be more and more assured of his love and his own salvation; but the end at which the conscience of the man unregenerate aimeth in opposing his corrupt will and earnall affections, is that he may the better compass his worldly desires, either in the obtaining of some earthly good, or the avoiding and escaping of some imminent evil. In which regard although the same effect be produced in them both, and both the man unregenerate & regenerate do or leave undone the same thing, yet the like actions which make a like glorious show in outward appearance, are far unlike in the judgement of God, because they arise from contrary causes, and are directed to contrary ends; and therefore the same actions done by the one are approved and accepted as lawful and good, and of the other rejected and condemned as evil and wicked. § Sect. 5. A third difference between the conflict in the regenerate and the unregenerate that this is between divers faculties, & that in the same. Thirdly there is a difference between these conflicts in respect of the combatants; for in the combat between the flesh and the spirit, there is a conflict between grace and corruption, in the same faculties, knowledge and ignorance, spiritual wisdom and carnal wisdom, in the same understanding; willing and nilling good and evil in the same will accusing and excusing for evil in the same conscience, love of God and love of the world, fear of God and fear of men, trust in the creator, and trust in the creature in the same affections; temperance and intemperance in the same appetite. And here all the powers and faculties of the whole man as they remain unregenerate, do with united forces fight against the spirit, the reason, mind and conscience not excepted. But in the combat which is in the unregenerate, the conflict is between divers faculties, which are all carnal and corrupted, fight one of them against another, as between the reason and the will, the conscience and the carnal concupiscence, passions Rom. 2. 15. and affections; in which whether soever party prevaileth still the unsanctified man is drawn unto sin. And so also they differ in the manner of the fight, for that which is between the spirit and the flesh is done by contrary lusting the one against the other in a practical real and effectual manner; but that which is between the reason and the will, the conscience and the affections, is maintained by logical disputes, and mental discourses, whilst the conscience infers fearful conclusions of punishments & Gods ensuing judgements upon the wicked choice of the will, and their yielding to satisfy their carnal affections. For though in the creation the will was in subjection to reason, and embraced or shunned that which it approved or disallowed, and though this order be commonly observed between the faculties, even in this state of corrupion; yet after that man rebelled against his chief Sovereign, there followed rebellion thereupon in the inferior faculties against their superior in the little commonwealth of man; and now the will yielding obedience no further than it liketh and lusteth, doth often resist reason which is his King, and refuseth to follow it directions, and to allow of it conclusions, but rather embraceth the clean contrary. Now whilst reason is earnest in persuading by arguments, and the will rebellious and violent in crossing and thawarting it, the conscience being awakened and roused up, cometh in to the rescue of reason, restraining the will from embracing that evil it liketh, by the terrors of punishment which it adjudgeth the offender unto, upon the committing of the sin: wherewith oftentimes when the violence of the will is abated and the courage thereof cooled, so that it beginneth to stagger and faint in its resolution, then enters in a tumultuous troup of passions and affections, as fresh aids to strengthen the will in rebellion, which being themselves first hired and corrupted to do service unto Satan in sinful desires and actions, with the present pay or expected wages of worldly vanities, do by the same proffers persuade the will to continue stiff and obdurate in rebellious courses, and with all resolution to oppose itself against reason and conscience. But yet consider that in all this conflict between these divers faculties, there is no enmity & contrariety between them in their natures, neither is there more grace or less corruption in the reason and conscience, then in the will and affections, for they as well as these do like and love sin with the pleasures and profits of it in it own nature, if they were not deterred with the fearful consequents of God's judgements and punishments, which they see will necessarily follow upon such sinful praemises. Nor is there less enmity between them and God's grace and goodness, for were they out of the gun-shot of danger, they would as willingly embrace the pleasures of sin, as do the affections and will; but here only is the difference, that they are more politic enemies to God and all goodness, and more wisely loving themselves dare not seek pleasure in such sinful attempts, as will cause more bitterness & sorrow in the end, through sense of punishment, then can be countervailed with the short joy which they shall take in the fruition of their wicked delights; whereas the other being more rude and sensual, do only look upon present objects, and therefore when they see a bait and booty of sin set out before them, they run unto it with a headlong violence, not fearing nor caring for the imminent danger of denounced punishments. § Sect. 6. The conflict between the flesh & the spirit is in the same saculties. But it is far otherwise in the conflict between the spirit and the flesh, which is not between divers faculties all still remaining and agreeing in their natural corruption, and only differing one with another, like Soldiers in the same Camp, and fight under the same General, upon their divers reasons and grounds in the managing of the War, the one being more willing in running into dangers, the other more wary to avoid and escape them: but it is between the same faculties, fight against themselves, reason against reason, and will against will, not arising from a syllogistical discourse upon outward grounds of ensuing mischiefs, but from a real change of their nature wrought by God's spirit, the which because it is but begun and imperfect, the relics of sinful corruption remaining and dwelling in the same house and heart with spiritual and renewed graces, these being even in their own nature as contrary one to another as fire to water, light to darkness, good to evil, there necessarily followeth a continual conflict between them, in which, as unreconciable enemies, they seek to destroy one another; not moved hereunto by discourse of reason, no more then in the fight between the Lion and the Dragon, the Dog and the Beat, the fire and water, but by the antipathy and contrariety which is in their natures. Whereof it is that a new borne babe in Christ who hath little learning, and a small degree of knowledge and spiritual understanding, doth with as great resolution withstand the encounters and motions of sin, and endeavours to please God though he be scarce able to render a reason of his doings, as those who are grown unto a riper age, and have attained unto an higher degree of learning and wisdom. An example whereof we have in many poor, simple & illiterate men, who as conscionably avoid all sin, and practise the holy duties of a Christian life, as other Christ ans who are learned and have a greater measure of knowledge and wisdom; and also in many martyrs, who being unlearned and not able to maintain the truth of their cause by syllogistical disputes, did yet as resolutely oppose themselves against idolatry and popish heresies, and as willingly and courageously seal the truth with their blood, as others who had attained to the greatest learning. Which plainly showeth that their opposition to error and falsehood, was not chief grounded on mental discourses (for then those who most excelled in learning & knowledge should have as much exceeded in their resolution and opposition) but upon that secret change of nature, made in them by God's spirit, by which they opposed that which was evil, not only in their reason and understanding, but also in their will, hearts and affections, with all other powers and parts of their souls and bodies. By which it appeareth that the Christian is no sooner conceived of the seed of the spirit, and by communication of saving grace, receiveth spiritual life, birth and being, but he presently becometh one of God's soldiers, and as naturally and voluntarily by virtue of his regeneration, fighteth against the flesh, the world and the devil, without any pressing by the conscience, or enticement and enforcing by the terrors of the law denouncing punishment, if he go not on this Warfare, only out of his love and obedience towards God and his owns inclination carrying him against these enemies, as it were by a natural antipathy and inward contrariety, as the fire striveth against the water, health against sickness or life against death. § Sect. 7. The fourth difference is in their contrary effects. The fourth difference between the combat of the spirit and the flesh in the regenerate, and between the reason and will, the conscience and affections in the unregenerate, is in their contrary effects; for by the conflict between the flesh and the spirit, our faith is confirmed in the assurance of our regeneration, seeing the spirit of God, which is one of the combatants dwelleth in us; of God's love and favour, seeing he hath chosen us for his soldiers to fight his battles; and of our own salvation, seeing God's spirit fight in and for us, we are assured of victory (for who can withstand his power or resist his will) and of the crown of victory, everlasting glory promised by truth itself to all those who overcome. But contrariwise from the conflict of conscience in the unregenerate (where in oftentimes the worse part prevaileth, ariseth doubting and incredulity, terrors, fears and utter despair in the apprehension of God's wrath and those dreadful punishments which sin hath deserved. Secondly, from the combat of the flesh and spirit, unsained repentance is begun, or renewed and increased in those who are regenerate for there is a change in them, principally in their wills, hearts and affection, whereby in all things they oppose the flesh, hating that which it loveth, and loving that which it hateth, willing what it nilleth, and nilling that which it willeth; upon which followeth the purifying of the heart and the purging of it from all sinful corruptions, the hating and forsaking of all sin, and a hearty desire and earnest endeavour to serve the Lord in holiness and newness of life, and not only a reformation in part, but total obedience in all our affections and actions, in the renouncing of all sin: and the embracing of all good duties in the whole course of our lives. But there is no such change following the conflict between the conscience and affections, reason and will, only there may be some pang of sorrow and shedding of tears, caused not by the love of God or hatred of sin, but by the apprehension and expectation of deserved punishments. There may be also some confession and acknowledgement of sin, whilst they are upon the rack of conscience, and are terrified with the fear and apprehension, or pinched with the present sense and smart of punishment; and some promise, or it may be purposes, of leaving and forsaking their wicked courses, as we see in the example of Pharaob, who whilst the hand of God was upon himself and his people, confessed his sin and promised amendment. And finally they may out of this served fear, leave the most of their sins and outwardly reform themselves and conform their practice in many things to Mark. 6. 20. such obedience, and to the performance of so many good duties, that they may think themselves and persuade others that they are notable converts, as we may see in the example of Herod; and yet for all this, there is in them no sound repentance, no change of nature, no purging and removing, but only a temporary restraining of their corruptions, wrought in them not by grace and the spirit, but by other corruptions of a different nature, namely servile fear and terror of conscience. As hereby it plainly appeareth, in that when as they are taken from the rack, and secured ●n their conceit from the feeling of further punishment they return again to their wicked courses, and become more obdurate and rebellious than they were before, or if there is any show of some amendment, yet it is not a through reformation, or a purging of the heart from all the filth of sin, such as followeth the conflict of the spirit and the flesh, but a reducing of the unregenerate man from extremity to some medioctitie, from being a Publican and notorious sinner, to be a Pharisee, Hypocrite, or at the best a mere civil man, conformable to the politic laws in the state, and no opposer to outward discipline and order in the Church. And this also is the work of natural reason which persuadeth them to this information for worldly respects: whereas the other is the work of the spirit, which in love and obedience to God beginneth and continueth this amendment in them; the fruit and benefit whereof redoundeth chiefly to the preservation of humane society, the good of common wealths, in the maintaining of external discipline, which could not stand against the rage and fury of tumultuous passions and affections, were it not that their strength is abated & their violence restrained by the conflict of conscience; whereas the fruits of the combat between the spirit & the flesh are much better; namely the advancement of God's glory by our worshipping & serving him in spirit & truth, the strengthening & increasing of our faith, the inward purging and purifying of the heart and conscience from the hidden and secret corruption of all sin, humiliation in this life, and glorification in the life to come; for all that thus fight shall surely overcome, and receive for th●● reward, the crown of victory everlasting blessedness. Thirdly the war between the spirit and the flesh causeth unto us the most secure peace, even peace with God, when as be coming his soldiers we fight under his standard, against his and out enemy's peace between the faculties of our souls, when as the inferior faculties are in quiet subjection to the superior, the affections hearkening unto and obeying the conscrence the will yielding voluntary obedience to reason as God's viceroy, and all to God as their supreme sovereign. It bringeth also with it unspeakable comfort, spiritual rejoicing and joy in the holy Ghost, because it assureth us of God's love and gracious assistance, of a full and final victory over all our enemies, and the crown of victory everlasting glory; but the conflict of conscience in the unregenerate causeth continual garboils & hot dissension, tyranny in the superior faculties ruling only by servile fear, and rebellion in the inferior, when as they have power to break the yoke of government, horror and anguish of mind, disconsolate sorrow and hellish despair, when the affrighted conscience beareth sway; or the mad and tumultuous joy of frantic men when the wild affections and disordered passions, by gagging and silencing the conscience, do get the upper hand, the which oftentimes lasting no longer than a blaze of thorns, doth leave behind it redoubled grief and desperate despair. Finally the conflict between the spirit and the flesh maketh the man regenerate with more care and diligence to observe his own heart, and more conscionably to watch over all his ways, that he give no advantage to his sinful flesh; It causeth him studiously to affect and earnestly to endeavour, in the use of all good means, whereby the spiritual part may be more and more strengthened and the flesh with all carnal lusts may be mortified and subdued that so it may not rebel and gather strength to prevail against it, as we see in the example of the Apostle. But the conflict of conscience 1 Cor. 9 27 is commonly joined with secure retchlessness, whereby the unregenerate man doth car lesly neglct the causes and occasions of this bitter conflict, until he be overtaken with them, and only avoideth the punishment and not the sin which causeth it, o● the sin only, when he is sensible of the punishment, it worketh in him no care to mortify his sins, unless it be only in outward fact, and that alone for servile fear of pain and smart, and not in love and obedience unto God, yea still he loveth them as his dearest darlings, and when he dare not give them place and entertainment in his works and actions, as it were, in his outward rooms, he secretly lodgeth them in his heart, as in his secret closet or private chamber. It doth not make him use any means to subdue his flesh and mortify his corruptions, yea rather it bringeth him into a sluggish despair, which maketh him to cry out, that there is a Lion in the street, to starve his soul because he will not take pains to pluck his hand out of his bosom and put it to his mouth; to stop his ears against all good counsel, and to harden his heart against all instruction 〈…〉 exhortation, whereby he is taught the way wh 〈…〉 may come out of his misery, or is incited and stirred up to walk in it, complaining that all these means are unto him useless and bootless, seeing he is already irrecoverably plunged into a desperate condition. Or else if he use at all the means of his recovery, it is only inhypocrisie, not with a desire to profit by them, but only to stop the cry of conscience, upon this persuasion that God will be contented with this formal service, notwithstanding that he still goeth on in his wicked courses. § Sect. 8. The first difference is in the subject matter or occasion. The fift difference is the subject matter or occasion, about which these conflicts are made by these divers enemies; For the Flesh and the Spirit do in all things oppose against one another; the spirit the flesh in all that is evil, the flesh the spirit in all that is good. For there is no good action which the spiritual man performeth, but the flesh interposing, hindereth and interrupteth him, as in prayer, hearing the word, receiving the sacrament, sanctification of the Sabbath, the works of justice and mercy, temperance, and sobriety, sometime wholly withdrawing him from them, and sometime distracting and disabling him in them, which maketh him to complain with the Apostle; To will is present with me, but I find not how to perform that which is good. For I find a law, that when I would do good, evil is present Rom. 7. 18 21. with me, the which is to be understood, not only of particular actions, but also of our whole life and conversatition. And contrariwise there is no evil known to the spirit, and done by the flesh, wherein the spirit doth not cross and oppose it, (no not those sins which by carnal men are thought sleight and venial) either hindering and restraining the regenerate man, that he may not fall into it, or moving him being fallen to rise again by unfeigned repentance. But the conflict of conscience extendeth not to the whole course of life, but only to some particular actions, and yielding unto the will and affections in lesser, common and ordinary sins, it only con〈…〉 h with them about the committing of such sins as 〈…〉 ●nd outrageous, and especially those which are against the second Table, not so much regarding or restraining them in those which are committed against the first. § Sect. 9 The last difference is in respect of time. The last difference between these divers conflicts is in respect of time; for the combat between the flesh and the spirit beginneth at the time of our regeneration & conversion, and not before; and being begun it is constant and continual to the very end of our lives, though it may have some intermissions in respect of our sense and feeling, as when the spirit through the thick vapour of corruption raised by the flesh, is cast into a slumber, or by some mighty blow wounding the conscience, astonishing the senses▪ and hardening the heart, is (as it were) cast into a sown, and hath no signs of spiritual life remaining in it, out of which it always recovereth being excited and reenlyved by God's quickening spirit. But the combat of conscience doth begin oftentimes long before conversion, even as soon as we have the use of reason and understanding, receiving common notions from the light of nature; but it is neither constant and continual, but only by pangs and fits, upon the occasion of some grievous sin already acted, or about to be committed; nor yet always permanent and lasting to the end of life, seeing oftentimes by customable sinning the conscience becometh so deadded and seared, that it taketh no notice of sin, nor opposeth against the will and affections, but (as it were) casteth the reins in their neck, never at all checking or curbing them in, but suffering them to run on in an headlong course, unto the committing of all manner of wickedness. CHAP. IX. That the Conflict of Conscience is not in all that are unregenerate nor in them only. § Sect. 1 That no comfort arisetth out of the conflict of conscience. AND thus we have showed the many differences between the combat of the flesh and spirit, and of the conscience and affections. Whereby it is plain, that as the former giveth unto us comfortable assurance of our regeneration, adoption and salvation, so there can no such hope arise from the other. For, as we see, it may be, and most commonly is in the wicked and reprobate, it hath no reference to God, nor springeth from faith, love, filial fear and obedience, but from carnal self-love, and servile fear of judgement and punishment; not from any dislike of sin, the which the wicked in the hottest of this conflict do love with all their heart, but only because they desire to avoid the punishment, like unto children, whose teeth water when they se● l●●●rous meats, but yet dare not touch them for fear of the rod. An example whereof we have in Balaam, who with all is heart would have sinned in cursing God's people, that he might have gained the reward of unrighteousness, but yet durst not do it for Balaacs' kingdom, because he was afraid to be overwhelmed by Gods is fearful vengeance. And though these combatants fight one with another, ye● are both corrupt and sinful, and both soldiers in Satan's camp, joining together in the common cause, howsoever dissenting in some particular quarrels, & fight one against another, like contrary vices, prodigality against covetousness, presumption against despair, rash foolhardiness against base cowardice or like Pirates in the same ship who fall together by the ●a●es about some particular wicked designs; though they all agree to rob the Merchant. § Sect 2. That the conflict of conscience may be in the regenerate. But howsoever this conflict of conscience be in the wicked and reprobate, yet we are to know that it is not in them only, nor yet in all. For this combat may also be in the faithful and regenerate; yet not in the part regenerate, for the sanctified will and affections do not oppose the sanctified conscience and reason, but there is a goodly harmony between them, the will and affections being guided and ruled by the understanding, and it by God our supreme sovereign, and conscience approving of this holy government and subjection. But in the untegenerate part even the faithful themselves do feel this conflict in them, between conscience accusing for fear of judgement and punishment, and carnal concupiscence drawing them to sin. The which is more weak on that side of passion, because their corruption is much abated and subdued, but stronger on the side of conscience, because it is excited with a greater illumination discovering more manifestly the odiousness of sin, and fearfulness of those punishments which it deserveth. Howsoever in another respect the violence of it is abated, namely, as it terrifieth with servile fear, and denounceth against the offender hell and condemnation, from which those who are in jesus Christ are freed and delivered. But let us know Rom. 8. 1. that though this fight be in the faithful, yet it bringeth not (like that of the spirit and the flesh) any comfort or assurance of God's love, sanctification, adoption or salvation, because it is not proper to the godly, but is also common to the wicked and unregenerate. § Sect. 3. This conflict of conscience is not in those who are extremely ignorant. Secondly, this conflict is not in all the unregenerate. For first it is not in them who are either extremely ignorant or outrageously wicked. The former are of two sorts▪ 1. such ●● are not capable of knowledge, as young children, idyots, and madmen, who though they have the faculty of reason habitually or potentially in respect of the use, yet not in the act or exercise of it, and therefore their conscience receiving no illumination from their understanding, putteth no difference between good and evil, neither accuseth them for any sin, nor at all resisteth their will and affections. § Sect. 3 This conflict of conscience is not in those who are extremely ignorant. For though they have conscience in them in respect of the faculty, yet like those that are in a dead sleep, they have it not in act and operation. Secondly, such as being capable of knowledge, have through their negligence or wilfulness suffered those sparks of the light of nature to go out for want of blowing upon them by use and exercise, or nourishing them with fit means (as it were) necessary fuel, which is the case of many Ethnics, and Barbarians, yea of some who would be called by the names of Christians, who through affected ignorance, are so far from the illumination of grace, that they have quite obscured and extinguished the light of nature. Those also who are outrageously wicked have seldom in them the conflict of conscience, because the Lord punisheth their other sins by giving them over to their own vile affections and a reprobate mind, whereof it cometh to pass, that their understanding being darkened, and even quite blinded, the common notions & the light of nature being clean put out and extinguished, their consciences also are seared and senseless, so as they never check and control them for any sins, and such a callum and thick skin overgroweth their hearts, and so hardeneth them through their often committing of known wickedness, that without any feeling or remorse, they commit any manner of sin with delight and greediness. An example whereof we have in those idolatrous heathens of whom the Apostle speaketh, who not worshipping God according to that light which they had by nature, and by looking into the book of the creatures, they became vain in their foolish imaginations and Rom. 1. ver. 21. to ver. 31. had their minds so darkened, as that they gave the glory of God to the basest of the creatures; where upon God gave them up to uncleanness, to their own vile affections, and to a reprobate mind to do those things which are not connenient. So else where he saith of them, that they walked in the vanity of Eph. 4. 17. 18. 19 their minds, having their understanding darkened, being alienated from the life of God, through the ignorance which was in them, because of the blindness of their heart, and being past feeling, had given themselves over unto lasciviousness to work all uncleanness with greediness; And writing to Timothy he 1 Tim. 4. 2. speaketh of some in these later times, who should have their consciences seared with an hot iron. Whereby they become so senseless, that they take no notice of any sin, nor accuse for the committing of any wickedness. For as the greatest blows which light upon an anvil, do not at all move it, but it causeth the weightiest hammer to rebound back again; and as the deepest gashes and most griefly wounds, given to a member which is mortified, or to a part gangrened, are not at all felt; and therefore the party upon whom they are inflicted never complaineth nor shrinketh for them: So when the gangrene of sin hath overrun the intellectual faculties, blinding the understanding and deadding the conscience, though there be deep gashes made in them they feel them not, and therefore be wray neither fear nor grief, by accusing and complaining of the causes of their evils. § Sect. 4. The conflict of conscience is seldom in simple people. And among all these the conscience and affections, the reason and will are at a secure, senseless and sinful peace. There are divers other sorts of men in whom their peace is not so continual and permanent, but yet there is often a truce between them, which is sometimes of shorter, and sometimes of longer contnivance according as the occasions be of their agreeing or discording with one another. The first are ignorant & simple people whose consciences through defect in knowledge and want of understanding, wanting illumination and direction, do seldom check them for any thing they do, unless it be so grossly wicked, that even the light of nature doth discover and condemn it. And here the reason and will, the conscience and and affections, continue friends and maintain peace, because they are not able to discern those just causes which are offered of discording from one another; like enemies who lie quietly in their tents in the dark night, when the adverse party doth go a spoiling and forraiging, because they have no light to discover their attempts. Opposite unto these are those carnal men who having a great measure of speculative knowledge, art and learning, are able by their paralogisms and subtle sophistry, their nice distinctions, and cunning shifts, to make black seem white, darkness light, falsehood truth, and good evil: whereby they blind the eye of reason, stop the mouth of conscience, and so corrupt and dazzle the judgement, that they can do what evil they list, and satisfy in all things their carnal lusts and affections uncontrolled and condemned. Of these it is truly said, that they have much science and little conscience, like these Lamie who were sharpesighted when they went abreade, but stark blind, when they entered into their houses, o● the Pharisees, who sitting in Moses chair were able to teach others Mat. 7. 5. their duties, and to rebuke and control them for their smallest sin, but were not able to see their own carnal worldliness, hellish pride and damnable hypocrisy, and as our Saviour chargeth them, could discern a mote in their neighbour's eye▪ though there were a beam in their own. In these there is no conflict of conscience because like crafty and skilful Lawyers, they can with false colours and collusions blind the eyes of the judge, making their evil cause seem just and good, or like cunning thieves, they do so subtly and secretly achieve their wicked designs, that when they come to be arraigned they shift off and elude the most pertinent accusations. § Sect 5. That the conflict of conscience is not in proud justiciaries and civil worldlings. Unto these we may adjoin proud justiciaries who taking away from the law of God the life and rigour of spiritual sense, do expound it after a gross and literal manner that so they may satisfy it with their gross obedience; & because their obedience cannot reach to the spiritual meaning, therefore they frame a meaning suitable to their carnal obedience. And so justifying themselves as though they had done all which the law requireth, their consciences sleep securely in all their sinful courses, & never accuse them for any sin; of which we have an example in the Luk. 16. 15. Mat. 19 20. Pharisees, who justified themselves when our Saviour most condemned them; in the young iusticiary who boasted that he had done all which was required, when as he had done nothing; and in the vainglorious Papists, who far outstrip them both, affirming that they can fulfil the Law and do more than it requireth; for which indeed they have special helps, seeing they give what sense they list to every Commandment, and if they can make no sense seem sensible and probable to their too dim-sighted followers, then for more surety they will quite cancel and blot it out, as they deal with the second Commandment, condemning their imagery and idolatry, and having made none of one, they make of one two, by dividing of the tenth, and so filling up the number, that their theft and falsehood may not be discovered. Like unto these are our civil worldlings and ignorant Protestants, who placing all Religion in outward abstaining from heinous faults as perjury, whoredom, drunkenness and such like, and in performing formal service to God, according to the Prince's laws, and mortal duties of honesty and justice to one another. do think that God is thoroughly satisfied when they have attained to this period of perfection, which themselves have pitched. And therefore their consciences are quiet, and suffer them to enjoy a secure peace, though they live in ignorance and unbelief, in the neglect of spiritual service, swearers, Sabaoth breakers, and in all things follow those courses, which ambition▪ covetousness, voluptuousness and self-love will prescribe unto them. § Sect. 6. That the conflict of conscience is seldom in those who are transported with violent passions. Finally, we may add unto these such others who are violent and furious in their affections, who whilst the fit and fever of their passion lasteth, can commit any wicked outrage and never feel any conflict of conscience. Not because reason is quite blind, and conscience dumb, but because seeing and speaking, they are not hard and discerned, no more than the speech of a wise Citizen and Senator in a tumultuous uproar of common people. Not because they utterly refuse to do their office and make resistance, but because they are so carried away and hurried with the violence of the throng, that they are not able to keep their standing or hinder their proceed. Or if we will we may here compare reason and conscience in them, to that they are in drunkards, which are so hindered and disabled with intoxicating fume●, that they are not able to do their functions, till by natural heat they be spent and scantered. But in these commonly, when the heat and violence of passion is somewhat spent and abated, reason, and conscience especially, doth recover strength, and (like a Prince foiled and put to flight by his rebellion's subjects) recovering by force his state and dignity, of a King becomes a tyrant, and so much the more severely keepeth them under, by how much be hath tasted more sensibly of the mischiefs accompanying their rage & disloyalty. For thus experience teacheth us, that when conscience hath been foiled and wounded with rage and passion, their power being spent by their own fury, it doth affresh set upon them, and beating them out of their holds doth put into their place affrighting terrors and astonishing fears, and so terrifieth the heart with his vehement accusations, that oftentimes it sinketh into the gulf of despair; the which we see manifest in the example of Cain, Sa●●●, judas and many others. And these are the men in whom either a peace or truce is maintained between the conscience and affections, there being whilst it lasteth no conflict between them. Now if we would know in whom principally this combat is fought, it is in such unregenerate men as have still remaining in them some common notions of the light of nature, increased by their study in the volume of the creatures, and in the book of holy Scripture, and their observation of the due execution of God's fearful judgement. In such whose conscience remaineth lively and sensibly, soft and vigorous, because it is not yet cautherized and seared with the often and wilful committing of heinous sins. Finally in such whose affections are somewhat gentile and moderate, and whose hearts are not so hardened not wholly taken up with wicked infidelity, but that they give some credit to God's fearful threatenings. CHAP. X. Whether the conflict between the flesh and spirit be in all the regenerate, and whether if it be, it be in the same manner and measure. § Sect. 1 That this spiritual conflict is in all the regenerate that are of years. We have showed that the conflict between the flesh and the spirit is only in the regenerate, and how it differeth from that conflict of conscience, which is oftentimes in many of the wicked; now let us consider whether that combat be in all the regenerate. Secondly whether it be in all in the same manner and measure. Thirdly how we may know whether this conflict be in us or no. And lastly, if it be when it beginneth and how long this conflict i● to continue. Concerning the first we are to know, that this conflict between the flesh and spirit is in all the regenerate, who have received spiritual illumination, and have the use of their reason and understanding, being possessed of God's sanctifying graces, not only in their habits but also in their acts and operations, not in the faculties alone, but also in their functions and exercises. For as long as these cursed corruptions (like the Cananite in the land) do coinhabite with us, they will continually be a● scourges josu. 23. 13. to our fides, and thorns in our eyes; and still there will be war between us, whilst they labour to hold their possession, and we endeavour to root them out. And howsoever our chief Commander may sometime sound a retreat, and give us some intermissions for the renewing of our forces, and recovery of our breath, yet utter dismissions we shall not have from this warlike service, till having (like our head and Saviour) by death overcome all our enemies, we shall receive the crown of victory, and for ever triumphantly rejoice in the security of our peace. § Sect 2. What we are to think of Infants and Idiot's. But whereas I say that this conflict is in all the regenerate who have the use of reason and understanding, I do from among them exempt such infants and idiots as want the use of reason and yet belong to God's election; in whom God worketh for their justification, sanctification and salvation, after an extraordinary, secret and wonderful manner, applying Christ unto them his righteousness, obedience, and the virtue of his death and resurrection by his holy spirit, who al-sufficiently supplieth unto them the defect of all inferior istruments and means, and here by purgeth and cleanseth them from the guilt, punishment and corruption of all their sins. Now in these there cannot actually be this conflict between the spirit 〈…〉 flesh, because they have not the acts and operations o● spiritual graces, but only the seeds of them, which though they may have their potential inclinations to this conflict, yet no present actual exercise and voluntary employment of them in this spiritual warfare. Although it may be, thus much may be granted, that seeing by their regeneration there is a change in their nature, by which they are spiritually renewed in all their powers and faculties, there may be in them all, an averseness in their renewed nature to their old corruptions (as it were) by an holy instinct and disposition, wrought in them by God's spirit, although there be no discourse of reason or use of understanding, even as we see by natural antipathy fire and water, light and darkness contending and striving against one another though they have no will or reason to stir them unto the fight. For though (as we have showed) the conflict of conscience ariseth out of logical disputes and the discourse of reason and understanding, and therefore can only be in them who have the use of these, yet this combat of the spirit springing from another fountain, even the change of an nature through spiritual regeneration, there may (in that sense which I have showed) even in children and idiots, be some kind of conflict between the spirit and the flesh, the seed of grace and of corruption striving against one another. All which is to be understood not of all infants belonging to God's Election, but only of those which die in their infancy, who having much to be done for the quick perfecting of that great work of their salvation, whilst they are going that short passage between the womb and their heavenly inheritance, God to manifest his infinite wisdom, power and goodness, doth thus work in them after a wonderful and extraordinary manner. And as for these who live to riper age, and until they have the use of reason and understanding, they have not this conflict in them before their regeneration and conversion, because then only the spirit and in sanctifying graces do begin to dwell in them, and to make war against their carnal corruptions. § Sect. 3 That this conflict is not in all the regenerate in like manner and measure. As touching the second point, we are to know, that the conflict between the spirit and the flesh is not in all the regenerate after the same manner, nor in the same measure, but diversly as it pleaseth the Lord to glorify himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving unto his servants a great measure of strength and spiritual grace by which they obtain an easy victory, wherein the bounty of his goodness clearly shineth, or a less and scanter proportion, by which notwithstanding they are enabled as certainly, though not so speedily to overcome, hereby magnifying the all-sufficiency of his power, which more manifestly appeareth in our 2 Cor. 12. 9 greater weakness. For according as the measure of our spiritual strength and riches of God's grace, as also of carnal corruption differ in respect of their divers proportions, such is the difference in this Christian combat between one faithful man and another. For some receive but a small measure of spiritual illumination, the least degrees of faith, confidence, love and other spiritual graces; and these through their weakness, commonly make weak assaults against the flesh and fleshly lusts, and as weakly withstand their encounters, whereof it cometh to pass that they stand in the battle with much faintness and frailty, and receive many wounds, foils and falls, before they obtain the victory. Though the Lord performing even to these his gracious promises, doth not suffer them to be tempted above their power, but either assisteth them by his own might, or fitteth them with slight temptations, according to their weakness. Sometimes there is in the regenerate less reformation of their corrupt natures by the restraining grace of God and the common gifts of the spirit, by reason whereof the flesh is of greater strength and the corruptions thereof are much more malignant, raging and violent in all the faculties of their souls, especially in their wills, passions and affections. So that though they have a great measure of strength and spiritual grace, yet they cannot with any ease, or in short time get the upper hand, but there is much struggling and wrestling, sharp and fierce assaults on both sides, as is between mighty enemies equally matched, and sometimes the one, sometimes the other prevaileth, and woundeth and foileth the adverse party; like those wars of old between the Romans and Carthaginians, and those mighty enemies the Turks and Persians in these days. And because both parties continue in their great strength, hereof it cometh to pass, that these sharp and fierce encounters, do also last even to the end of their lives, until the Lord by death do put an end to the battle, giving unto the spiritual man full and final victory over all his enemies, and the crown of victory everlasting happiness. § Sect. 4. That this conflict is aften weak in strong Christians Finally the Lord to show the riches of his bounty, doth sometimes give unto his servants such a large measure of spiritual strength, saving grace, knowledge, faith, love, Christian magnanimity and the rest, that like those mighty worthies in the time of David, none of their spiritual enemies are able to withstand them, but in the first encounters after this strength received, they foil, wound, and vanquish them, either leading them captive without any great resistance, or else putting them to a shameful flight. So as they never again gather their scattered forces, nor once dare to enter the field; only they may perhaps after a treacherous manner lie in ambushment, and make some attempt upon some great advantage. And in this case the spiritual sold our gloriously triumpheth over his spiritual enemies, and keeping them under with unresistible power, doth enjoy his victory with much peace and heavenly comfort. But all this while we are to remember that the Christian Champion, and the Lords great worthy, doth not thus prevail by virtue of any natural strength which he hath above others of his fellow soldiers, (but like Samson) through the gifts of the spirit, and the power of God communicated unto him; which because through their pride and self-love they are apt to forget, and being swollen up in their own conceits, to rob God of his glory, by arrogating some part of the praise of their spiritual strength and victories unto themselves; the Lord leaveth them by spiritual desertions unto their own abilities, and letteth lose their enemies to assault and encounter them. In which case they are utterly unable to stand in the least conflict, but are shamefully foiled, put to flight, and led captive of sin, as we see in the example of Noah, Lot, job, David, Peter, and many others. And then being discouraged and discomfited they complain with job, that God opposeth them as a mighty enemy, making them his marks, and shooting against them his envenomed arrows; With David. that God hath forsaken them, will be no Psal. 22. 1. & 77 7. 8. more entreated, but hath shut up his kindness in displeasure, that his terrors do fight against them, dry their bones, and drink up their spirits; And finally with the Church they cry out; O Lord, why hast thou made us to err from thy Esa. 63. 17. & 64. 9 ways, and hardened our heart from thy fear? Be not wroth very sore O Lord, neither remember iniquity for ever. On the other side the flesh all this while proudly swelleth in victory, insulteth over the spirit, is this the man that took God for his hope? Carrieth away the spoils, and vaunteth itself in a wicked triumph. But though God hath withdrawn himself a little, that the spiritual man might more earnestly seek him, yet he doth not utterly forsake his soldiers and servants, and those his graces in them, though in respect of sense motion and outward operation, they seem qu●●e utterly extinguished, yet in truth they are but in a swoon, and (as it were) covered over with the ashes of corruption, and therefore when the Lord reviveth them, bloweth upon them with his spirit, and cherisheth their inward heat, by fresh fuel, and a new access of saving grace, than Sampsons' hair growing cut again, he recovereth his strength, and the Christian Champion being grieved and ashamed for his former foils, gatheteth together his scattered forces, and with more than wont valour and resolution encountering his enemies he putteth them to flight, obtaineth the victory, and for ever after holdeth them under in more base subjection. CHAP. XI. How we may know whether this Conflict be fought in us, that is, whether the spirit of God dwell in us or no. § Sect. 1. That every faith fall man may & aught to be assured that the spirit of God dwelleth in him. THE third point propounded i● how a Christian may know, whether there be in him this conflict between the spirit and the flesh, or no; which is in effect as much as to know, whether we be sound Christians, whether we be the children of God, whether we belong to God's election; and finally whether we have in us any saving grace yea or no; seeing in all these and these only this conflict is or willbe fought, as soon as they are regenerate and converted unto God. The which weighty question hath already in part been resolved, when as I showed the differences between the combat of the flesh and spirit, and the conflict of conscience, and the will and affections; and now cometh to be more fully and directly handled. For the clearing whereof we need not to make any further search, but only to examine whether the spirit of God accompanied with his saving graces which is one of the combatants doth reside and dwell in us. For if it do, them there is no question but this conflict is in us seeing it no sooner entereth and taketh possession of us, but presently it maketh war against our flesh with all the carnal lusts thereof, deposeth them from their regency, giveth them deadly wounds, holdeth them in subjection, and laboureth all it may, utterly to desplace and root them out. Now every faithful man ought to be assured of this, namely, that the spirit of God dwelleth in him; or if he have not this assurance as yet, he is never to be at rest, till it be evident and clear in his own heart and conscience, as being the greatest question, and the weightiest and most important case of conscience, that can be propounded or known of us. The which as it may be known, so no Christian ought to be ignorant of it, as the Apostle implieth by that interrogation: Know ye not that ye are the 1 Cor. 3. 16. & 6. 19 Temple of God, and that the spirit of God dwelleth in you? And again, Know ye not that your bodies are the temples of the holy Ghost? And therefore we must not content ourselves with the doubtful opinion of the Papists, nor with the uncertain and ungrounded hope of carnal gospelers, but labour after certain assurance that we are the Temples of God, and that his holy Spirit dwelleth in us. Which that we may studiously endeavour to attain unto, let us consider, first that God in his Word revealeth this truth of the spirits dwelling in every faithful Christian, by many infallible marks and signs, to this end and purpose, that we Deut. 29. 19 may take notice thereof, & labour to attain to the knowledge and assurance of it, being a truth so important and comfortable. Secondly, if we do not know that the Spirit dwelleth in us, we cannot know that we have any part in Christ; and consequently, that we are true Christians, seeing the holy Spirit is the principal bond of the union between him and us, by which he dwelleth in us, and we in him. Thirdly, if we do not know that the Spirit dwelleth in us, we cannot know that we are justified; for we have nothing to do with Christ's righteousness in which we stand righteous before God, till by our spiritual union he is made ours, whereby we have right and interest in all his benefits, we cannot know that we are adopted the children of God, unless we know that we have the spirit of Adoption, whereby we cry in our hearts. Abba Father. Rom. 8. 15. Nor that we are sanctified, unless we have the sanctifying spirit which is the beginner and perfecter of all our holiness; nor that our prayers are heard of God, seeing of ourselves we know not how to pray as we ought, but it is the spirit of supplication, which helpeth our infirmities and teacheth us to pray with sighs and groans which cannot be expressed; Rom. 8. 26. jam. 4. 3. Neither doth the Lord hear any prayers but such as the Spirit inspireth, because such only are according to his will. And when without his help we pray, We ask and receive not, because we ask amiss, as the Apostle speaketh. Fourthly, unless we know that we have the Spirit, we joh. 2. 20. 27. joh. 14. 26. cannot know whether we are in error or truth, or whether our Religion which we profess, be true or false, because he is the spirit of illumination, who only enlighteneth us and teacheth and leadeth us in all truth. Now how shall he show us other things, so as we may know that he showeth them, if he do not show us himself, and make it known unto us that he dwelleth in us, and teacheth us? Fiftly, if we be not assured that he is in us, we can have no sound comfort, because he is the only true comforter, from whom all sound comfort springeth, and all other comforts of which he is not the author, are false, ungrounded and mere delusions. Lastly, we must labour after the knowledge 2 Cor. 13. 5. of the fruits of the spirit dwelling in us, as that we have faith, and that Christ dwelleth in us, and therefore we must also be assured that we have the tree and root, for the effect argueth his cause as well as the cause his effect, and not to know that we have the spirit, is not to know that we have any grace. § Sect. 2. The first infallible sign is the ministry and means by which it hath been wrought in us. Now we may know whether the spirit of God be in us or no: First by the ministery and means which it vieth to make entrance, and to take possession of us the which is the ministery of the Word of God: For when the flesh with the lusts thereof are somewhat amazed and affrighted with the canon shot of legal threatenings, making as it were a large breach into the heart and conscience, and the trumpet of the Gospel soundeth offering remission of sin and eternal salvation to all that believe and repent; then this victorious captain maketh his entrance assaulteth the flesh and driveth it into corners, taking possession of all for Gods use the great Monarch of heaven and earth. And this the Apostle showeth, where he saith, that the Galathians Gal. 3. 2. received the spirit, not by the works of the law, but by the hearing of faith; that is the doctrine of faith contained in the Gospel of jesus Christ. Whereof it is that the Ministers of the New Testament are by him called the ministers of the 2 Cor. 3. 6. spirit; because by their preaching they prepare the way for the spirit, as john the Baptist for jesus Christ, and are as it were his harbingers, to take up a lodging for him in our hearts and souls. So that we may discern the spirit by the means whereby it entereth, which is not, by dreams, and extraordinary revelations, for this is the fanatical spirit of Anabaptists, and Familists; nor by the preaching of the law only; For he cometh not in this great & strong 1 King. 19 11. 12. wind, that rends the Mountains, and breaks in pieces the Rocks, nor in this earthquake which shaketh the foundations of man's heart, nor in this fire which consumeth all sinners that come in the way of it. But when these have gone before (like a peal of Canons that give warning of the coming of this mighty Prince) than the still voice of the Gospel is uttered by the Ambassadors and Heralds of the great King, and with it he entereth and searcheth himself in our hearts (as it were) upon his royal throne. § Sect. 3 The second sign is the effects and fruits of the spirit▪ & 1 by the nature of the gifts in us we may discern the spirit. Secondly we may know whether the spirit dwelleth in us, and fighteth against the flesh by the effects and fruits of it. And first generally by the nature of the things wrought in us, and then by their constancy and continuance: For if the gifts and endowments which we have be but merely natural, or such as may be attained unto by our own art, industry and endeavours, then are they no infallible notes of God's sanctifying spirit or saving graces dwelling in us, the which are supernatural divine, and sent down as it were from heaven into us. Whereof it is that the Apostle opposeth this spirit of God and that which is in worldly men, the one against the other. We have received not the spirit of the world, but the spirit which is of God. And a little after, the natural man perceiveth not the things of the Spirit 1 Cor. 2. 12. 14 of God. Again, if they be but the common gifts of the Spirit, as merely Moral virtues, and restraining graces, which are common to civil worldlings, and have been also in many Heathens and honest infidels, then cannot we by them gather any assurance that the sanctifying spirit dwelleth and warreth in us against the flesh only there is a fight between conscience and affections, vice is kerbed and overruled by vice, and one corrupt faculty by an other of the same kind. §. Sect. 4. The graces of the spirit may be known by their constant & continual actions and operations. Secondly the spirit and the saving graces thereof are constant and continual in their actions and operations daily more and more mortifying and subduing the flesh and carnal corruptions, and inciting us unto all Christian and holy duties; like the sun which from the rising shineth still more gloriously until noon day, or a lively fountain which continually springeth and sendeth forth it clear and sweet streams; but the common gifts of the restraining spirit do work and show themselves only by fits like flashes of lightning which suddenly appear & as suddenly vanish, leaving nothing behind them but gross and palpable darkness; or like standing waters and winter brooks which swell and over flow upon the fall of rain and descent of land waters, but soon after fall and are dried up in the time of drought. So the saving graces of the sanctifying spirit are lasting and permanent, ever continuing with increase even to the very end of our lives; but all gifts merely natural endure but for a time, and (like the body) 1 joh. 2. 27. after they are grown to their full strength & ripeness, they decrease, till by a daily consumption they come to nothing, as we see in natural knowledge and wisdom, which decayeth with age, until at last it cometh to dotage and childish ignorance. § Sect 5. Of the particular effects of the spirit, the 1 whereof is spiritual illightening. john 14. 26. But let us descend to some particular effects which the spirit worketh, for these arguing their cause will plainly show the residence and abiding of this holy guest in us. And first the spirit of God is the spirit of illumination, enlightening our blind eyes, revealing unto us the things of God, and leading us into all truth, according to that of our Saviour; But the Comforter which is the holy Ghost whom 1 joh. 2. 20. 27. the Father will send in my name, he shall teach you all things. And that of the Apostle; But ye have an unction from the holy one, and ye know all things. And again; But the anointing which ye have received of him abideth in you; and ye need not Eph. 1. 17. that any man teach you; but as the same anointing teacheth you of all things. And hence it is, that this holy spirit is called the spirit of wisdom and revelation in the knowledge of God. Yea but the wicked also may have some illightening Heb. 6. 4. of the spirit, as the Apostle showeth, and which is more, they may have a taste of the heavenly gift, be partakers of the holy Ghost, that is of the gifts and graces of the sanctifying spirit, and have also a taste of the good word of God, and of the powers of the world to come, yea and hereby they may attain unto a far greater measure of knowledge than those who are truly regenerate, and how then can this be a difference, whereby we may discern the one from the other? To which I answer, that though there be no difference between the knowledge of the regenerate and unregenerate in the quantity, in which respect the knowledge of the wicked yea of the devil himself, doth oftentime, exceed the knowledge of the godly and faithful, yet there are many other differences between them, for first the knowedge of the regenerate is much better grounded, even upon that infallible foundation of the holy Scriptures, the which they carefully and conscionably hear, read, study and meditate in them, that they may be more and more edified and enlightened, grounded and built upon this sacred authority, as upon the firm and unmovable corner stone; whereas the knowledge of the unregenerate is chief founded upon humane authorities, the doctrines and traditions of men, which as they are sometimes true, so sometimes false and erroneous, and never in themselves certain and infallible. So also their knowledge is confirmed by the experience which they have of the things they know in themselves, by a lively and powerful sense and feeling of the operation of it, in their own hearts and consciences, purging and purifying them from all sinful corruptions, and renewing them to all obedience, and inviting and provoking them to them to the performance of all Christian duties of holiness and righteousness; which moveth the Lord to reveal unto them his great secrets and the mysteries of his kingdom; according to that; The secret of the Lord is with them that fear him, and he will show them his covenant; and again, his secrets Psal 25. 14. Pro. 3. 32. are with the righteous. Whereby they not only know the things themselves barely uttered, but also Gods secret will and purpose in them. But the knowledge of the wicked is only in theory and speculation, whereby they are enabled only to talk and discourse of the things they conceive, and have no sense, feeling or experience of that powerful working of it for their inward sanctification or outward reformation, but still lie frozen in the dregs of their sins, and never constionably practise any duties, though they can learnedly and cloquently discourse of them. In which respect it is said, that the seed of the word taketh no root in them, Mat. 13. 6 7. because their knowledge is not settled and grounded upon these only true foundations which never fail. Secondly the knowledge of the regenerate is more clear distinct, and particular, and therefore sufficient to direct and guide them, not only after some general manner, but also in all particular duties and actions; but the knowledge of the unregenerate is more general, confused and dark, only enabling them to set down general rules of duties, or if particular, yet rather to others then to themselves, who are so blinded with their passions and carnal lusts, that their knowledge giveth them no sufficient direction for their own carriage in particular duties. Thirdly the knowledge of the regenerate still apply the things known to particular use, bringing the word of God home to their own hearts and consciences; as the threatenings of the law for their humiliation to drive them to Christ, to restrain them from sin, when they are ready to fall, and to raise them being fallen by unfeigned repentance. So job kept his eyes under covenant, that they should not glance wanton upon women, job. 31. 1. 3. because he knew that destruction was to the wicked, and a strange punishment to the workers of iniquity. And hereby joseph was restrained from hearkening to his mistresses wicked suit. How can I do this great wickedness and Gen. 39 9 sin against God? And so likewise hereby they are enticed and spurred forward unto all good duties, when as they feel themselves dull and slow. For so the Apostle having spoken of God's fearful judgement he apply this knowledge 2 Cor. 5: 11. to particular use; knowing therefore (saith he) the terror of the Lord we persuade men, as though he should say, I dare not knowing this terrible judgement, but persuade you to obedience and dehort you from sin, least neglecting my duty I also be liable unto it. And thus also knowing the promises of the Gospel, they apply them for their own consolation; according to that of the Apostle; Whatsoever things were written aforetime, were written for Rom. 15. 4. our learning, that we through patience and comfort of the Scriptures might have hope. But the wicked by their knowledge apply not or misapply, they either apply all unto others, or apply falsely unto themselves, arrogating all the promises of life and salvation, though they do not all belong unto them. Fourthly, the knowledge of the regenerate draws them nearer unto God, and unites them more firmly unto him in love & true obedience, first in love of God and of that truth which he hath revealed unto them, for when he hath made known unto them not only his infiniteness in all perfection; but also his goodness and mercy towards them, than this flame of God's love kindleth in their cold hearts the fire of love towards God again, which maketh them to think nothing too much or enough which they can do or suffer for his sake; whereby they are moved to make an holy use of all they know, both for the avoiding of all which God hateth, whom they so love, and the embracing and practising of all which he loveth and and requireth. But the knowledge of the unregenerate is a light only without hea●e which driveth them further from God, and alienateth their hearts from him, because they cannot apply to their own use his saving attributes, but rather are terrified with his wisdom, power and justice, whereby he is able and willing to punish and take vengeance on all sinners. Neither doth it stir them up to any obedience, (unless it be for servile fear) but rather enableth them to rebel and disobey more securely, whilst by their great learning, their subtle shifts and nice destinctions, they can more cunningly untwist the cords of God's Commandments which should bind them to their duty, and so wind themselves and slip their necks out of the yoke of God's Law, that it cannot hold them, and whilst thereby they are enabled to defend their sins with their subtle sophistry, and to preserve themselves from just censures, their names from deserved shame, & to stop the cry of their consciences, that they may not check and accuse them for their sins. Finally the knowledge of the regenerate bringeth them to true humility, and the better and more clearly they conceive of God's goodness, power and glorious majesty and of their own misery, sins and imperfections, the more they abase themselves and become vile in their own sight, as we see in the example of Abraham, who when he most nearly and familiarly conversed with God, had the meanest conceit of himself, acknowledging that he was but dust and ashes; in David who having attained unto a greater measure of spiritual Gen. 18. 27. knowledge than his teachers, confesseth that he was but a worm and no man; in job who having come unto psal. 22. 6. a more clear knowledge of God by seeing him with job. 42. 5. 6. his eyes, abhorred himself in dust and ashes; and in Agar, who being enlightened with a large measure of heavenly Pro. 30. 2. wisdom, professeth that he was more brutish than any man, and had not the understanding of a man. But contrariwise the knowledge of the unregenerate puffeth them up with pride, according to that of the Apostle, knowledge puffeth 1 Cor. 8. 1. up, love edifieth; and causeth them to vilify and contemn others in comparison of themselves, as we see in the example of the Pharisees, who despised all them who confessed the truth concerning our Saviour Christ as ignorant and simple idiots. But this people who know not the law joh. 7. 48. 49 are cursed. And the reason is because their knowledge is only speculative, confused and general, and doth not bring them to any sense and feeling of their sin and misery, or to a lively and experimental apprehension of Gods saving attributes. § Sect. 6 The second effect of the spirit is to prepare our hearts for faith & then to work it in us. A second effect of the spirit whereby we may be assured that it dwelleth in us, is the preparing of our hearts to receive the grace of a lively and justifying faith and the effectual working of it in us being thus prepared, It prepareth them, first by enlightening our minds and by showing unto us our sin and misery by the law of God, and that in respect of ourselves we are brought into a damnable and desperate condition, out of which we cannot recover by any means of our own, nor by all the help of men and Angels. And when her by it hath thoroughly humbled us and made us despair of all our own abilities, than it revealeth unto us the infinite mercies of God, his free grace and eternal love in his son, and the all-sufficient merits of Christ, together with the sweet promises of the Gospel made in him, offering grace and mercy, for the forgiveness of sin, and the salvation of our souls, to all that will receive them by the hand of faith, and will turn unto God by unfeigned repentance: unto which truth of God revealed in the ministry of the Word, the holy spirit by a secret operation worketh an assent as being most infallible, seeing it proceedeth from him who is truth itself and cannot lie, which assent being effectual worketh in our understandings a perswasirn that our sins though many and heinous, are yet pardonable; and in our judgements a most precious esteem of God's mercies and Christ's merits, from and by which alone we receive remission. In our hearts also this effectual assent worketh an earnest and constant desire that they may be pardoned, and to this end an hungering and thirsting after Christ and his righteousness; in our wills a firm resolution to rest upon Christ alone for justification and salvation; and in our actions a conscionable endeavour in the use of all good means, whereby we may be more and more assured, that we shall have our part in the mercies of God and the merits of Christ. And these are the first degrees of justifying faith which who so want are destitute of it; the which being wrought in us, the Lord blesseth the means of salvation, which the believer conscionably useth with a desire to profit by them, as the word, Sacraments, Prayer and the rest, for the increasing of these first degrees in us, until they grow from a grain of mustardseed to a great tree, from an assent to an apprehension and application of the promises, with some assurance that God's mercy and Christ's merits belong unto us. Unto which degree the most Christians who labour after it do attain, if death prevent them not and hinder them from coming from their spiritual 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 believer, it groweth daily in the careful and diligent Christian to more strength, by his often feeling and experience of God's love, by his acquaintance with him in his holy ordinances, by testifying and approving of his love towards God again, in his continual fruits of new obedience, the exercises of a Christian life in good works, and by his cheerful readiness to suffer any thing which it pleaseth God to call him unto for his sake, until at last it come to that plerophory and full persuasion of God's unchangeable love, and our Election, Rom. 8. 38. 39 1 joh. 4. 18. Adoption and Salvation which was in the Apostle Paul who was fully persuaded that nothing in the world was 1. Pet. 1. 8. Rom. 5. 3. able to separate between God's love and him. And this is accompanied with such peace of conscience, as passeth all understanding. For when we are assured that we have the remission of our sins, and are quite freed from them both in respect of their guilt and punishment, than the terrors and fears which did accompany them are taken away, and both Satan and our own consciences which did continually accuse us are put to silence, so as they can no longer affright us nor disturb our peace. From whence springeth spiritual joy unspeakable and glorious, whereby we rejoice not only in the fruition of God's benefits, but also in afflictions and tribulations, as the Apostle witnesseth, when as we see ourselves freed out of the hands of all our spiritual enemies, the wrath of God, the curse of the law, death, hell and condemnation, and now brought into an happy and blessed estate of grace and salvation, in and by jesus Christ, and and his benefits apprehended and applied by faith. Which effects who so find thus wrought in them, they may be assured that they have the spirit which is the cause and author by which they are wrought; even as the light bringeth us the Sun, the streams to the fountain, and the branches and fruit unto the root from which they flow and spring. § Sect. 7 The differences between a justifying faith and the faith of presumptuous civil worldlings. Yea but hypocrites and unregenerate men do boast most of their faith and assurance of salvation, and therefore they also may have the spirit, or else this faith is no infallible sign of it. To which I answer that they have no true faith, but (as it were) in a dream and dotage, they delude themselves by mistaking their carnal and secure presumption for a lively and justifying faith. But how shall we discern the one from the other, seeing they seem to have oftentimes as strong confidence & assurance of their salvation as the best Christians? I answer that though there be between them some seeming similitude, yet there is as great difference as between pure gold & a rotten post guilded over. For first true faith is grounded on the Scriptures & the word of God, but presumption hath no ground but an idle conceit arising cut of pride and self-love; True faith always followeth unfeigned humiliation in the sight and sense of our sin and misery; whereas the presumptuous man was never humbled, but hath a proud conceit of his own righteousness and worthiness. Faith followeth illumination and knowledge, and first we must know God and his Christ, before we can truly believe in them; but presumption riseth commonly out of ignorance, and the more destitute the woldly man is of the knowledge of God and his ways, the more bold and confident he is in his persuasion. True faith is joined with all other graces, as love zeal of God's glory, humility, patience and obedience, manifesting itself by the fruits that it bringeth forth in good works. But presumption is severed from them all, and goeth alone without any such company and attendants. True faith is not discerned before sound conversion, and then it beginneth in some small and weak degrees; but presumption is borne and bred with us, and in an instant cometh to its full strength; which maketh the secure worldling to brag, that he hath always believed, and is so strong in faith, that he never doubted of his salvation. True faith is not attained unto without great difficulty, it being no less a work to believe the Gospel then to fulfil the Law; but presumption voluntarily creepeth into our hearts, and the less pains we take in the use of God's holy ordinances, the more easily it entereth, and the stronger it waxeth. Faith is always assaulted with doubting, and the one being a fruit of the spirit, the other of the flesh, there is a great and continual conflict between them; but presumption is bold and confident, and he who is possessed of it, professeth that he never doubted of his salvation, neither feeleth he any conflict in him, because he is wholly carnal, and corruption warreth not against corruption, but only runneth out of one extreme into another, for when the secure worldling being by some means awakened out of his lethargy ceaseth to presume, than he beginneth to despair. Faith purifieth the heart and worketh by love, and is never severed from unfeigned repentance; but presumption nourisheth and increaseth all sinful corruptions, and they who most presume are most destitute of all true love towards God and their neighbours. And howsoever they leave some gross sins forworldly respects▪ yet they repent of none, there being no charge in their affections, but only in their actions; yea in this respect also they nourish many sins in their bosoms which they think most sweet and advantageable, and will by no means be persuaded to part with them. Faith uniteth and apply Christ unto the believer for all uses for which God gave him, that is as well for sanctification as for justification and salvation, and apply the virtue of his precious Rom. 12. 1. blood, for the taking and purging away of the pollution and corruption of sin, as well as the guilt and punishment; and as it taketh hold of Christ to make him ours, so it giveth and offereth our souls and bodies unto Christ, that we may become his, and be wholly devoted and dedicated to his worship and service: but presumption only apprehendeth Christ for the remission of sin and the obtaining of everlasting life, and not for the mortification of sin by virtue of his death, nor spiritual quickening and renewing by power of his resurrection; and so also it is only a receiver but no giver, it taketh all in show which Christ offereth, but it will in love of thankfulness return nothing unto him again. Faith finding it own weakness, and the sharp encounters of doubting and incredulity, laboureth earnestly in the use of all good means whereby it may be more and more increased and confirmed, as hearing the word, receiving the Sacrament, reacing, prayer, meditation and such like; but presumption finding no such assaults, securely neglecteth all these helps, feeling itself then the strongest when it is most destitute of them. Finally true faith endureth in the day of fiery trial and temptation, and even when God seemeth to frown, to withdraw outward testimonies of his love, and in stead of them sendeth afflictions and crosses, than the believer with Abraham, hopeth above hope, and believeth against belief, it Rom. 4. 18. job. 13. 15. & 19 25. pierceth through all these clouds of discomfort with a lively and spiritual eye, and beholdeth the face of aloving father in Christ, even when he still holdeth the rod in his hand; yea though it have no sensible comfort, nor present feeling of God's favour, yet being the subsistence of things hoped for, and the evidence of things not seen, it still Heb. 11. 1. maketh the believer to flee unto God, and to rest upon him alone▪ for freedom from evil or fruition of good. But the presumptuous man swelled with the wind of confidence like a bladder, letteth out all with the prick of a pin, and after all his Thrasonical brags of strength and fortitude, he fainteth and cowardly yieldeth when he is first encountered with crosses and afflictions. His courage is presently cooled, his confidence turned into distrust his proud presumption into affrighting terrors and hellish despair; and as it was chiefly grounded on outward things and worldly prosperity, so when these are taken away, than it also quaileth, faileth and cometh to nothing. § Sect. 8. The difference between justifying faith & that which is temporary and hypocritical. Luk. 8. 13. joh. 2 24. 1. But though presumptuous worldlings have no true faith, and consequently have not the spirit dwelling in them; yet perhaps temporaries and hypocrites may, seeing in the Difference in preparation unto them. Scriptures they are said to believe, and therefore they also may have the spirit. I answer that though this temporary faith be a common gift of the spirit, yet it differeth much from a true justifying faith, and therefore is no sign that God's sanctifying spirit doth dwell in them that have it. For first they differ in the preparation whereby men are fitted to receive them. For before true justifying faith goeth sound humiliation, a true sight and sense of sin, as sin, and not only in regard of punishment, and an earnest desire to be unburdened of it. But the temporary is never thus thoroughly humbled, for whilst he seethe some sins he winketh at others, he grieveth and groaneth, rather under the punishment, then under the sin; he is willing to part with some sins which rather pinch his conscience then please his affection, but esteemeth others no burden, yea rather his chief delight; and though he leaveth many, yet he truly reputeth of none, because there is only 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 righteousness before all the world, counting all things in comparison of them dung and loss; and therefore is ready to forsake all that it may enjoy him: but temporary 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 inferior place, yet it will rather leave him then leave the world, if the one of necessity must be parted with. Secondly, true faith effectually assenteth to the whole Word of God, as being his undoubted truth, and especially to the promises of the Gospel concerning the remission of sin, reconciliation with God, and the eternal salvation of all that believe. Whence arise those desires in the heart, and resolution in the will before spoken off, whereby the believer hungereth after Christ and his benefits, and casteth himself upon him alone for justification. But temporary faith either assenteth only to the truth of some part of the word and not to some other, as to that which will stand with humane reason and a man's own experience, but not to that which is above or contrary unto them; to the promises of the Gospel, not to the threatenings of the law, or to some of either, and not all of both; or if to all, yet this assent is not effectual, as appeareth by the differences that are in the desires and resolutions of true believers from those that are in temporaries & hypocrites. For the desires of the true believer is to be made partaker of Christ and his benefits are exceeding fervent and earnest, like the desires of ( a 2 Cor. 14. 1. ) covetous men after riches, of ( b Gen. 30. 1 ) Rachel after children; of the ( c Cant 2. 5. ) loving bride after her beloved bridegroom, of the ( d Psal. 143. 6. ) dry and chopped ground after pleasant showers, ( e Mat. 5. 6. ) of the hungry and thirsty after meat and drink; of the ( f Psal. 119. 20. 40. ) woman with child after desired meats, who so longeth that she is ready to miscarry and perish, if her longing desire be not satisfied: But the desires of temporary faith are faint and cold, and though they can be content to have the things belonging to salvation, if they will come with ease and small cost, they choose rather to be without them, then that they should be over chargeable or take up too much of their time and labour. Secondly the desires of true faith are always joined with a careful endeavour in the use of all good means whereby they may be satisfied, and in avoiding all contrary means whereby they may be hindered. But the desires of temporary faith are so idle and slothful, that they neglect all means whereby they might achieve their desires, as we see in Balaam, who desired to die the death o● the righteous, but could not be content to imitate them in their lives. Thirdly, the desires of justifying faith are constant and continual, like David's whose soul breaked, for the longing that it had to God's judgements at all times: but the desires of Psal. 119. 21. temporary faith are but by fits and flashes, as when they are at a Sermon, and have their consciences convinced with the powerful ministery of the Word, when they are in the house of mourning, and have before their eyes spectacles of their mortality, when they see some notable example of the world's vanity and mutability▪ or of the happiness of those who fear God, and make conscience of their ways; when they are cast down by some grievous affliction, and find themselves crossed in all their earthly desires. Secondly, there is great difference between the resolutions of faith in true believers and those who are but temporaries and hypocrites. For true justifying faith resolveth to cleave unto Christ alone, and to forsake all rather than to be severed from him: But the faith of temporaries causeth them to cleave unto Christ so far forth as the world will let them, and if they may share with him in his benefits, and not be hindered of their worldly desires, they are willing then to give him entertainment; but if they be put to part with all that they may have him, this is an hard saying, and they cannot abide it, but though they came rejoicing to Christ, they will go away with the young man) sorrowful, and will not buy him and his benefits at so dear a price. Like herein unto Merchants who like the best wines when they taste them, but leave and let them go, when as they hear how dear they are prized. §. Sect. 10 The third difference between them is in their properties. Thirdly, justifying and temporary faith do differ one from another in their properties and qualities. For true faith is hearty and unfeigned, and therefore is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith that is not feigned, and if there be any hypocrisy lurking in the heart, it is an enemy unto 2. Tim. 1. 1. 5. it, and laboureth to purge and root it out: but the faith of temporaries is hypocritical and purposely affecteth and delighteth in disguizing and dissimulation. Again true faith is constant and courageous to endure the fiery trial. It will come unto God and catch hold on him for mercy, when he frowneth and seemeth angry. It applieth the promises, when they seem void and hopeless, and waiteth Esa. 28. 26. Habac. 2. 3. God's leisure, when he deferreth to perform them. For he that believeth (as the Prophet speaketh) shall not make haste. It cleaveth unto the Lord when he seemeth to reject and shake us off, and will not leave the profession and practice of his truth▪ when it is beaten from it by afflictions and persecutions. But temporary faith though it make a glorious and golden show in the time of prosperity, yet it becometh dross in the fiery trial; and though it cometh joyfully to God, when he inviteth with benefits, yet it will cowardly run away, when he threateneth or correcteth. It springeth and sprouteth, when it is watetered with the showers of prosperity, but withereth and fadeth, when the hot sun of persecution ariseth; and though the temporary be ready to receive all good from God, yet he is not patiented with job of receiving evil also. § Sect 11. The fourth difference in respect of their concomitants. Fourthly, justifying faith differeth from the faith of temporaries in respect of the companions which do accompapanie them. For true faith is joined always with a great conflict between it & doubting, which maketh the poor Christian to cry out with the father of the possessed child, I believe, Lord help mine unbelief; and with the Apostles, Save Mark. 9 24 Mat. 8. 25. us, Lord, we perish. Neither doth it obtain the victory over unbelief, and get quiet possession of our hearts, without much struggling, striving, and painful labouring in the use of all good means, whereby it may strengthen itself, and weaken its enemy. But the faith of temporaries is easily attained without any great opposition or long labour, for no sooner doth he hear the Word, but presently he receiveth it with joy, and as soon as the seed is cast Mat. 13. 20. into the stony ground, it forthwith springeth and showeth itself in the green blade of a glorious profession. It rejoiceth before it grieveth, and comfort cometh before mourning; It is exalted before there was any humiliation, and triumpheth in victory without any conflict. And the reason is, because the temporary believer is not much crossed in his presumptuous conceit by Satan or his own flesh, who are content to let him flatter himself with a shadow and semblance of faith which is without use or fruit, that resting in this, he may never labour after such a faith as is sound and substantial; knowing well enough, that it will nothing profit him, seeing within a while his enlightening will turn to greater darkness, his believing to desperate denying or deep despairing, his washing and cleansing, to greater pollution and defiling, and that he may at pleasure make his re-entrance with seven spirits worse than himself and so make the last end of this man worse Heb. 6. 4. 5. 6. Mat. 12. 44. 45. 2 Pet. 2. 20. than his beginning. Again true faith is joined with all other sanctifying and saving graces, for from this fire of faith riseth the flame of love and zeal; from this holy root springeth the fruit of all new and true obedience; From this fountain floweth affiance in God, fear, hope, humility and the rest; all which as they are the effects of faith in respect of their birth and being, so are they companions, props and stays of it after they are wrought in us. But especially the most known and apparent companion of a lively faith is a good conscience. For he that assuredly apprehendeth God's love in Christ, maketh conscience of all his works and ways, carefully doing those things which may please him who hath so loved him, and whom he so loveth, and flying those things which may offend him. 1 Tim. 1. 5. & 3 9 Whereof it is that the Apostle joineth them together; The end (saith he) of the commandment is charity, out of a pure Heb. 10. 23. heart, and good conscience, and faith unfeigned. And again, Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. But the temporary, as he hath only a seeming faith, so hath he also but counterfeit and seeming graces; he hath no true love of God and his brethren, but such as springeth from self love and love of the world; no affiance in God longer than he underproppeth it with secondary means and sensible helps; no hope, longer than the promises are joined with present performance; no fear of God but servile and slavish; no zeal, but (like that of jehu) such as will further his worldly ends; neither doth he make conscience of embracing and practising all duties commanded, but some only, which best fit, or least cross▪ his carnal affections, nor of mortifying and forsaking all manner of sin, but of such only as bring least pleasure or profit; and that little which he doth, is not performed in love and obedience towards God, but out of pride and vainglory, self-love servile fear or worldly respects. § Sect 12. The fift difference in their effects. 1 True faith purifieth the heart. Lastly, justifying faith differeth from that which is temporary in their fruits and effects. For true faith purifieth the heart from all manner of sin, especially those inward and secret corruptions which are known only to God and a man's own conscience, and not only bindeth the hands to the good behaviour, but reneweth and changeth the affections of the heart, causing it to hate mortally those vices which it formerly loved, and to resist and subdue them in their birth and first beginnings. But the faith of temporaries doth not purify the heart, but only seemingly reformeth the outward actions; or if it purgeth it from any sins, it is from such as are contrary to natural appetite, or from those which are less pleasing and profitable: and not from those whereunto nature chiefly inclineth, and wherein the corrupt heart doth especially delight. § Sect. 13 The 2 effect where in they differ is in respect of their operation. Secondly, justifying faith worketh by love, and is fruitful in the duties of holiness and righteousness, and not by fits and starts, but as an holy root and tree of Gods planting, it beareth and bringeth forth ripe fruits continually in due time and season; and as a lively fountain of grace and goodness, it sendeth forth the pleasant streams Gal. 5. 6. Psal. 1. 3. joh. 4. 14 & 7. 37. 38. of good works, and virtuous actions. But the faith of temporaries worketh seldom and but by fits, and only when they have some pang of devotion wrought in them by the power of the Word convincing their consciences, or out of natural passion moved with some pitiful object. Neither are these true fruits of holiness and righteousness, because they spring not from a lively faith, unfeigned love, & true obedience, but from self love, praise of men or other worldly respects; they are not ripe fruits fit to be reaped and carried into the barn, but only green blades, semblances and shows which whither before the time of harvest. § Sect. 14. The third effect respecteth joy. 1 Pet. 1. 8. Thirdly, true faith causeth peace of conscience, and joy in the holy Ghost, which is no slight nor flitting joy, but as the Apostle calleth it, unspeakable and glorious, the which in the nature of it is spiritual, like the author which worketh i●, and most showeth itself, when as we are exercised about spiritual objects and exercises, as hearing the Word, reading meditation, praying, holy conferences, and such like. But temporary faith bringeth no such peace; For there is no peace saith my God to the wicked. And howsoever s●. 57 21. they have some joy, yet there is great difference between it, and that which proceedeth from true faith. For Mat. 13. ●●. the faithful delight in the Word, as being the word, not of man, but of God himself, and because they find it his 1 Thes. 2. 13. Rom. 1. 17. strong power (whatsoever the instruments be) to their sanctification and salvation. But temporaries rejoice in it for novelties sake, and as it is the word of man, not so much in respect of the spiritual matter, as the manner how, and the person by whom it is delivered, because they love him as a friend for worldly respects, or for his natural gifts and parts, because he is learned, witty and eloquent; the which joy ceaseth and turneth oftentimes into anger and spleen, when as the word cometh home to the conscience, and reproveth him sharply for his darling sins. Secondly, the faithful man rejoiceth in spiritual things, the assurance of God's love, the remission of his sins and his own salvation: and though he taketh some joy and comfort in the things of this life, yet it is but small in comparison of the other. But the temporary believer contrariwise taketh some small joy in spiritual things, as having some little taste of them; but his chief rejoicing is in things worldly and earthly, which maketh him to neglect the other joy, when as they cross one another, and will not stand together. Thirdly, the joy of the faithful, like the cause of it, which is our faith, is small at the first, but increaseth by degrees until it come to fullness of joy, like that of David's; Thou hast put gladness in my heart, more Psal. 4. 7. than in the time, that their corn and their wine increased: but the joy of temporaries is greatest at the first entrance, and then decayeth by little and little, till at last it be utterly consumed & come to nothing. Finally the joy of true faith is strong & constant, and not only continueth in the fruition of worldly prosperity, but also in affliction and persecution, as we see in the example of the holy Apostles, who rejoiced and sung Psalms unto God, when as they were persecuted for preaching the Gospel. But the joy o● temporaries, like that of the Grasshoppers, continueth 〈…〉 whilst the summer of prosperity lasteth, but decayeth and dieth in the winter of afflictions. § Sect 15. The fourth effect respecteth confession & christian apology. Rom. 1●. 10. 1 Pet. 3. 15. Fourthly true faith, as it inwardly in the heart believeth unto righteousness, so outwardly with the mouth it confesseth to salvation; and the true Christian, as he believeth in jesus Christ, so he is always ready to render a reason of his faith and hope that is in him, when the glory of God or good of his neighbours requireth it, although it be with the hazard and loss of his goods, lands, liberty and life. And being endued with the spirit of faith▪ he is ready to say with the Psalmist and Apostle, I believed, and therefore have I spoken. But the temporary believer confesseth Psal. 116. 10. 2 Cor. 4. 13. his faith when as it will stand with his worldly credit or advantage, but smothereth his profession in time of danger, and utterly denieth it, rather than he will undergo any damage for it. § Sect. 16 The fifth effect respecteth contentment. 2 Cor. 5. 7. Rom. 1. 17. Heb. 13▪ 5. Fiftly, true faith, giveth a Christian comfort and contentment in all estates; for be liveth and walketh by faith and not by sense, and therefore when he wanteth friends or wealth, and such like worldly helps, he resteth contented, because his chief treasure and sufficiency is in Gods never failing providence, upon which he chiefly relieth; according to that of the Apostle, I have learned that in whatsoever estate I am therewith to be content. And again, Nevertheless Phil. 4. 12. Gal. 2. 20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the son of God, who hath loved me and given himself for me. But the temporary believer liveth by sense and not by faith, and trusteth in God when as he hath in his hands the pledges and pawns of earthly benefits, but distrusteth in his promises and providence when as secondary help and inferior means fail, and therefore useth unlawful means to help himself. § Sect. 17. The 6 effect is the overcoming of the world. 1 joh. 5. 4: 5. Sixtly, true saith overcometh the world, according to that of the Apostle, Whosoever is borne of God overcometh the world, and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that jesus is the Son of God? And it contemneth all earthly things as vain and worthless, in comparison of spiritual grace and heavenly glory. But the temporary believer when he is at the best, is but a mere worldling and a devoted slave, to his worldly lusts and desires after honours, riches and pleasures. And therefore embraceth grace and glory so far forth only, as they will stand with the fruition of his earthly idols, but rejecteth and renounceth his part and interest in them, when as they cross, and will not stand with his earthly desires. § Sect. 18. The last effect rejoicing to think of Christ's coming to judgement. Lastly, true justifying faith maketh us to rejoice, when as we think of the appearing of our Saviour Christ unto judgement, and even to long for this time as being the day of our full redemption, when both in body and soul we shall be freed from all sin and misery, and enjoy all glory and endless happiness, according to that of our Saviour; When these things begin to come to pass, then look up and lift up your heads for your redemption draweth nigh. And so the Apostle saith, that we which have received the first fruits Luk. 21. 28. Rom. 8. 23. of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. The which joy in thinking on this day, and mourning because it is deferred, cometh through our assurance of faith and confidence of hope. For therefore do we desire to leave 2 Cor. 5. 1. 7. Gal. 5. 5. this world and to be dissolved, because we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, but eternal in the heavens: and because through the spirit, we wait for the hope of righteousness by faith. But no such joy or longing accompanieth the faith of temporaries, because they have no such assurance of this happiness, and are beside so besotted with the love of worldly things, that they cannot without terror and amazement think of that day, which when it cometh, will wholly deprive them of all their earthly joy. § Sect. 19 The 3 effect is the spirit of adoption. A third effect of the spirit dwelling in us is to persuade and assure us that we are the children of God, and to entitle us as heirs to our heavenly inheritance; the which is a privilege and prerogative that belongeth to all the faithful, and to them alone, according to that of the Evangelist; But as many as received him, to them gave he power to joh. 1. 12. become the sons of God, even to them that believe on his name. And this is an undoubted fruit of the spirit, as the apostle witnesseth; For ye have not (saith he) received the spirit of bondage, again to fear, but ye have received the spirit Rom. 8. 15. 16. Gal. 4. 6. of adoption, whereby we cry, Abba, Father. The spirit itself beareth witness to our spirit, that we are the children of God; and if children than heirs, heirs of God, and joint heirs with Christ. And again; Because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba, Father. In which regard the spirit of God dwelling in us 2 Cor. 5. 5. is called the spirit of adoption, which doth not give unto us a doubtful testimony of this inestimable privilege, but certainly assureth us, that it doth belong unto us. In which regard it is called an earnest which God therefore Eph. 1. 14. giveth us, to put us out of all doubt, that he will make good this heavenly bargain which he hath promised unto us. Which is (saith the Apostle) the earnest of our inheritance, until the redemption of the purchased possession. And in the same respect it is called a seal, which by the powerful impression, that it imprinteth in us, assureth us, that God will make good unto us the promise of grace and salvation in jesus Christ. So the Apostle saith; In whom also after ye believed, ye were sealed with that holy spirit of promise. And Eph. 1. 13. &. 4. 30. grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption. If therefore by this earnest and seal we have attained unto this assurance of our adoption and right unto our heavenly inheritance, we may be assured also that the spirit of God dwelleth in us, for the cause and the effect cannot be severed, and our assurance of our heavenly bargain doth plainly argue, that we have received this earnest and seal by which alone it is confirmed unto us. But that we may not be deceived with a false and counterfeit seal, let us remember, that this seal only is annexed unto the covenant of grace, which requireth on our part the condition of faith and repentance, and as it is Gods privy seal, according to that, the Lord knoweth them that are his, so there is a broad seal joined with it, let every 2 Tim. 2. 19 one that nameth the name of Christ depart from iniquity; and therefore those who live in their infidelity and impenitency, have not received this seal, for what have they to do with the seal, to whom the covenant doth not appertain? § Sect 20. The fourth effect is the spirit of supplication. A fourth effect of the spirit is to enable us unto prayer, and to power forth our souls unto God in such an acceptable manner, as that our suits and petitions are hard and granted by him; whereof it is called by the Prophet Zachary, the spirit of grace and supplication, which the Lord promiseth to power upon the house of David, and upon the inhabitants Zach. 12. 10. of jerusalam, that is all the true members of the invisible Church militant here on earth. So the Apostle plainly Rom. 8. 26. telleth us, that we know not for what to pray as we ought, but it is the spirit which helpeth our infirmities, and maketh intercession jud. ver. 20. for us with groan which cannot be uttered. And therefore the Apostle Jude knowing our insufficiency in ourselves to perform this duty, doth exhort us to pray in the holy Ghost. Whereby it appeareth, that the spirit of God dwelleth in all those, who in the sight and sense of their own spiritual wants do power forth their hearts and souls unto God in prayer, with faith and fervency of spirit, which properties I require in that prayer, which assureth us that the spirit dwelleth in us, and not ability on the sudden upon every occasion to conceive a prayer, and to utter it in eloquence of words, choice phrases or a continued ready discourse of speech. For it is not said, that the spirit teacheth us words and fluent phrases, but to pray in the heart and spirit, with sighs and groans which cannot be uttered, which language God that searcheth the heart understandeth and accepteth, as the Apostle speaketh; yea being a spirit and requiring to be worshipped in spirit and Rom. 8. 27. joh. 4. 24 truth, he esteemeth not the most eloquent prayers conceived and uttered, without this sight of our wants, zeal and fervency of spirit; and contrariwise where these are, he heareth and granteth our fuites & supplications, though with Ezechias, we are not able to express them, but chatter like a Crawe or Swallow, or with Hannah only move our Esa. 38. 14. lips, yea in truth though we should not so much as move them, so that with her we speak unto him in our 1 Sam. 1. 13. hearts. Neither hath the Lord promised, that he will hearken unto them, who can speak eloquently, but that he will satisfy the desires of them that fear him, hear their cry and Psal. 145. 18. 19 save them, and that he will be nigh unto them that call upon Exod. 4. 10. 16. him in truth. Of which we have an example in Moses, who though he were not cloquent, but so slow of speech that he needed to have Aaron to be his spokesman, and in stead of a mouth unto him, for the delivery of his embassage to Pharaoh and the people, yet God gave audience unto his slow and unready suits, rather than unto Aaron, who exceeded him in eloquence, in so much that when Moses must pray in the behalf of the people, Aaron's office was to stay up his hands, that he might more fitly continue and persevere in this holy exercise. Again to conceive a prayer upon every occasion, and to utter it in a continued and eloquent phrase of speech, is no assured sign, that the spirit of God dwelleth in us, because it is neither proper to the faithful, nor commune to them all. For an hypocrite may attain unto this ability, yea even excel in it by virtue of his natural endowments, memory, eloquence and liberty of speech, boldness and such like, especially when as he hath had virtuous education, and hath been instructed in the doctrine of godliness, and also trained up in these Religious duties not only by precepts, but by the examples of the godly, which he is able to imitate by help of these natural endowments in the exercise of prayer, as well as in the function of Preaching and ministry of the word. And so likewise it is not commune to all the faithful to have this ability, for there are many who have a great measure of grace, sight of sin, and sense of wants, servant desires & strong faith, who are so disabled through natural imperfections, want of memory, boldness, or slowness, or unreadiness of speech, that they are not able to perform this duty, especially when they are in the presence of others. And this I writ not to detract any thing from the excellency of their gifts, who are able upon all occasions to express the desires and prayers of their heart in good words and convenient discourse of speech; seeing this is a gift of God, which not only stirreth up our own devotion, but is profitable also for the edification of others, who can only conceive of holy desires, as they are by utterance made known of those that have them; but partly to give unto the prayer of the heart and soul a superior excellency, far above the prayer of the lips, even then also when it is without it; partly that none should please themselves in it, though they could ravish others with the admiration of their gifts, if they be not as earnest, devout and fervent in the desires of their hearts as they are able and eloquent in the prayers of their mouths, for of these in their greatest excellency, it may be truly said, that they are in God's estimate but mere lip-labour, which will for reward draw upon us that just censure, this people draweth near unto me with their lips, when their hearts are far from Esa. 29. 13 me. And partly, yea especially, for the comfort of all those, who having holy desires, through want of natural parts, have no ability to utter them, seeing if such can but make their suits known unto God by their sighs and groans, it is an evidence unto them, that the spirit dwelleth in them, who enableth them thus to pray, and whose suits and supplications are sure to be heard and granted. But yet we are not truly capable of this comfort if we do not labour 1 Cor. 14. 1. after perfection & strive to attain unto the best gifts, much less if we are disabled for the performance of these holy duties, not through want of natural gifts but of spiritual grace, and through sloth and negligence which hindereth us from employing and using them. Of which this is an evident sign, when as we have liberty of speech and plenty of words, to discourse readily and freely, upon all occasions of worldly and earthly things, but are then only tongue tied, when we should speak unto God, and can find no fit words to express our minds in any sensible manner, when as by prayer we should make our suits known unto him. CHAP. XII. How we may know that God's spirit dwelleth in us by our sanctification and the qualities and gifts of holiness infused into us. § Sect. 1. The fift effect of the spirit is the work of sanctification. A Fift effect of the spirit, whereby he may be known to dwell in us, is the work of sanctification, and the qualities of holiness infused into us, which is so proper and peculiar to the spirit, that none besides him can effect it. For as impossible it is for any man to give unto himself this spiritual renewing, as it was at first to be the cause of his own being; as unable are we to be the causes of our regeneration, as we were to be of our generation, and therefore as the creature evidently proveth that it had a creator, and the child that it had a father, so alike certainly may we be assured by our renewing and regeneration, that the spirit of God dwelleth in us who hath been the sole author of this work. And thus our Saviour ascribeth it to his holy spirit, where he saith, that unless we be borne of water and the spirit we cannot enter into the kingdom of heaven. joh. 3. 5. 1 Cor. 6. 11, Rom. 1. 4. So the Apostle having told the Corinthians that they had been notorious sinners, saith that they were washed and sanctified by the spirit of our God. And hereof it is that he is called not only the holy spirit, but the spirit of holiness, the spirit of sanctification or the sanctifying spirit, not only because he is infinitely holy himself, but also doth sanctify and make us holy who were in ourselves corrupt and sinful. The which sanctification he worketh by begetting a lively faith in us which purifieth our hearts, and so applieth unto us the virtue of Christ's death and resurrection, whereby we are cleansed from our sinful corruptions and quickened in the inner man to holiness of life; the which sanctification, mortification and spiritual quickening always beginneth at the heart, mind, will and affections, and then afterwards showeth itself in our outward actions. And therefore whosoever find this work of sanctification thus begun in them, they may be assured, that the spirit of God dwelleth in them. § Sect. 2. Of the sixth effect of the spirit, which is repentance and of the preparation there unto. A sixth effect of the spirit dwelling in us is like unto the former, namely unfeigned repentance and amendment of life; unto which it maketh the same preparation, that it doth for faith. For first by the ministery of the law, the spirit (as our Saviour speaketh) convinceth us of sin, showing unto us both the heinousness of our sins, together with their multitude, and also the grievous and endless punishments joh. 16. 8. which they have deserved. And this it doth commonly at the first in a more general and confused manner, amazing and astonishing us with terrors and fears, horrors of mind, and pangs of conscience when as we see the huge mass or mountain of our manifold and grievous sins, as it were in the whole lump; and the wrath of God, the curse of the Law, the plagues and punishments of this life and the life to come, which we have by them deservedly, and (in respect of our own means) inevitably drawn upon us; and afterwards more particularly and distinctly it setteth our sins in order before us; and especially presenteth to our view those sins which we are most guilty off, and by which we have most dishonoured God and wounded our own consciences By all which it worketh in us that which we call penitence, contrition, and humiliation, whereby we are cast down under the heavy weight of our sins and lie grieving and groaning under them; as it were under an intolerable burden, finding no rest or comfort in ourselves, or in any worldly things beside. And thus the spirit by the law (as it were) with an iron hammer, battereth and bruiseth our hard and stony hearts in pieces, that he may mix with them, being made contrite, jer. 4. 3. the oil of his spiritual graces; and useth it like a plough to break up (as it were) these clung, stiff, and fallow grounds, that being thus prepared he may sow in them these holy seeds. For when he hath thus cast us down and thoroughly humbled us, than he raiseth us up again, by revealing unto us the mystery of salvation, the mercies of God, and merits of Christ, offered unto all who will receive them by saith. And then (as hath been showed) it worketh in us an hungering desire after Christ and his righteousness, and a careful, earnest and constant endeavour in the use of all good means, as the hearing of the word, prayer, and the rest, whereby we may be made partakers of them. The which by his inward and secret operation, he so blesseth and sanctifieth unto us, that they become effectual to work in us a lively faith, whereby we lay hold upon Christ and his benefits, and so are assured of the mercy of God and the remission and pardon of all our sins, of God's grace in this life, and eternal glory in the life to come. § Sect. 3 That faith is the cause and foundation of our repentance. And thus being possessed by faith of all these inestimable benefits, our hearts are ravished with the apprehension of the infinite love of God, and our Saviour Christ, and inflamed with unsained love towards them again; which faith thus working by love doth cause a change and alteration which is called repentance, beginning in the mind and heart, and so proceeding to the outward parts and actions; and worketh in us a godly sorrow because by our sins we have so much offended and displeased so gracious a God and good a father; a true hatred of those sins and corruptions which we have either formerly committed, or which yet adhere and cleave unto us, and a settled resolution and constant purpose to mortify and subdue, leave and forsake them for the time to come; and to serve the Lord in holiness and newness of life. All which we do not out of servile fear, but out of childlike love and affection, which maketh us willing and desirous by our new obedience to please and glorify our heavenly father, not for fear of condemnation, but because through the mercies of God, and merits of Christ, we are assured that we shall never be condemned. Where by the way we may note a notable difference between that sorrow for sin which the spirit worketh in the regenerate, and that which is in carnal men: For though these may sorrow and grieve after they have sinned, yet it is not for sin itself, the remembrance whereof is pleasant unto them, but for the punishments, which they either presently feel, or fear and expect in time to come: where as the sorrow of God's children is a flood or stream that springeth from faith and love, making us to bewail our sins because we have offended and dishonoured so good a God who hath freed us from the guilt and punishment of them by giving his only Son to death as the price of our redemption. § Sect 4. That the spirit dwelling in us purgeth us from our natural corruptions. So that if the Spirit of God dwell in us, then hath it wrought in us, this work of repentance in all the parts thereof and hath made in us an happy and blessed change, from evil to good, from sin to holiness, and from corruption to grace. For as in nature corruption goeth before generation, the abolishing of the old form, before the bringing in of the new; so before we can be spiritually renewed, the old man must be killed and crucified, and then the new man will be quickened and revived; sin and corruption is purged away, and then holiness and righteousness is wrought in us. First then in effecting this work of repentance, the Spirit of God dwelling in us, purgeth and purifieth us from all our sinful corruptions in all the parts of our souls and bodies, by applying unto us the efficacy and power of Christ jesus his death, which mortifith and crucifieth them in us, so as they do no longer reign in our mortal bodies as in time past. As for example it causeth the scales of ignorance to fall from the eyes of our mind, it freeth in some measure our judgements from error, our imaginations from vanity, our consciences from dead works, our hearts from hardness our wills from perverseness and rebellion, our affections from corruption and disorder, and all the members of our bodies from the servitude of sin. All which are the proper and peculiar works of the spirit, and the fruits of our regeneration, and n●w birth, according to that of the Apostle; Whosoever is borne of God doth not commit sin: for his seed remaineth in him, and he cannot sin because he is 1 joh. 3. 9 borne of God. § Sect 6. That the spirit is known to be in us by his quickening of us in the inner man. Yea but in the regenerate also there may seem to be some mortification, some mourning for sin, some leaving and forsaking of it: As we see in Herod who heard john the Baptist gladly, and did many things according to his instructions: In Simon Magus who for a time left his sorcery, believed and was baptised: In Ahab, who humbled himself before God, wearing sackcloth, and going mournfully: In judas, Demas, Ananias and Sapphira, with many such like, and how then may we discern the one from the other? I answer, that though there be some seeming similitude between them, yet there are many great and essential differences whereby we may know the one from the other. For the regenerate man mortifieth and forsaketh his sins out of love and obedience to God, but the unregenerate out of self-love for the obtaining some temporal good, or the avoiding of some evil. He renounceth all sin, and laboureth most in the mortification of those corruptions unto which he is naturally most inclined, as we may see in the example of David, who showed his uprightness before God, by keeping himself from all his iniquities, by hating every false way, and esteeming all God's precepts. So that his repentance and mortification is without restraint joh. 6. 63. or limitation, and extendeth to the subduing and rooting Tit. 3. 5. out of all sin without exception. But the other in his feigned repentance renounceth only some sins which Eph. 2. 1. he can best spare, as being least pleasant or profitable; but as for those which are most advantageable and delightful, he keepeth them like sugar under his tongue, and will rather part with any thing, even the first borne of his body, job. 20. 12▪ Mic. 6. 6. as the Prophet speaketh; yea lose his own soul, then leave and forsake it; As we see in Herode and many others. The man regenerate is constant in his repentance and casteth away his sins with detestation like filthy rags, with a purpose never again to return unto them; but the hypocrite Esa. 58. 5 Heb. 12. 1. only leaveth them for a time, and then returneth unto them again, he layeth them aside like his apparel, with a purpose to resume them when he hath fit opportunity, and there is not a through divorce between him and them, but only a temporary separation (as it were) by mutual consent. He leaveth his sins willingly and cheerfully and because they so beset him▪ and cling about his neck, that he cannot in such hast fly from them as he desireth, therefore he is content that the Lord should pull him out of this sinful Sodom with some violence, burn away his dross with the fire of tribulation, and cut the throat of those which he hath esteemed his darling sins, with the sword or razor of afflictions; but the other unwillingly forsaketh his darling sins, and when he is dragged from them by the fear of God's approaching judgements, he doth with Lot's wise, look back upon them, as being loath to part with them, unless he were constrained by mere necessity. From whence another main difference plainly ariseth between them. For the sound Christian by his repentance hath his mind and affections changed, and whereas in the days of his ignorance he allowed and approved, loved and liked his sins; now he condemneth, loatheth and disliketh them; so that he is freed, not only from the outward act of sin, but also from the inward love, yea more from the corrupt affection, then from the sinful action, as we see in the example of the Apostle Paul, who did the evil which he hated, and Rom. 7. 15. 23. was delighted in the law of God in the inner man, when by the Law of his members he was led captive of sin. But the unregenerate do only leave their sins in respect of the outward act, when as in the mean while their hearts and affections do cleave unto it. As we see in the example of Balaam, Num. 23. 20. 26 who rendereth this as the reason why he would not curse the people of Israel, not because he loved them, as being the Church of God and his peculiar and chosen people, but because the Lord would not give him leave; whereby he implieth that he would very gladly have done it, that by gratifying Balaacke he might have received the wages of iniquity, but was restrained by the terrors of the Almighty, so as he durst not for his life presume to do it. In which respect it may be truly said, that Paul's sinning through infirmity, and in some sort unwillingly, was less sinful, then Balaams not committing of that act of sin in cursing the people, yea then his blessing of them, seeing all he did was through fear and constraint which made him to bless them whom he cursed in his heart, as appeareth by that his cursed counsel which he gave unto Balaacke, namely that he should by alluring the people to Num. 24. 14. & 24. 1. 2. commit first carnal, and then spiritual fornication, utterly disarm them of God's protection, and leave them naked to their enemies. And the Lord doth not so much regard the hand as the heart, nor the outward action as the mind and inward affection. § Sect 6. That the spirit is known to be in us by his quickening of us in the inner man. Secondly as the spirit mortifieth and crucifieth the old man with the lusts thereof, so it quickeneth us in the inner man and reneweth in us all sanctifying and saving graces; as it maketh us to fly all evil▪ so to embrace that which is good; as it causeth us to forsake our old sinful works, and corrupt conversation, so it enableth us by our new obedience to serve the living God. Thus our Saviour ascribeth to the spirit this spiritual life and quickening; It is (saith he) the spirit that quickeneth; And the Apostle telleth us, that john. 6. 63. God according to his mercy hath saved us, by the washing of regeneration and renewing of the holy Ghost. If therefore the Tit. 3. 5. Spirit of God dwelleth in us, then are we, who were dead in trespasses and sin, quickened with saving grace, and raised Eph. 2. 1. and enabled unto new obedience; our understanding which were darkened with ignorance, are enlightened with the knowledge of God's truth, the work of redemption, and mysteries of godliness. Our judgements are informed so as we can discern between truth and falsehood, good and evil. Our minds which only minded earthly vanities, are now set, not on things beneath, but upon those Col. 3. 2. Heb 9 14. that are above; our consciences which were loaded with dead works, do now serve the living God, performing that duty for which they were created, in excusing us when we do well, and accusing us when we do evil. Our wills which were stubborn and rebellious, are now obedient, pliable and subject to the will of God. Our hearts of stone, are Psal. 51. 17. made hearts of flesh, and becoming broken and contrite are fit sacrifices which God accepteth. Our corrupt affections are now sanctified and brought in order; our love of the world is changed into the love of God, spiritual and heavenly things, our confidence in the creature into affiance and trust in God. Our fear of men into a godly fear which restraineth us from sin, and inciteth us to all good duties. Our carnal joy into spiritual rejoicing, our corrupt anger into godly zeal, which setteth itself against all the impediments of God's glory, especially our own sins. And finally being freed from the service of sin, we are now become the servants of righteousness, setting before us the whole Law of God, as the rule and square of our lives, and all our actions, and conforming ourselves in obedience unto all and every of the commandments both in the hating and forsaking of whatsoever it forbiddeth and condemneth, and in the embracing and practising of whatsoever it commendeth and enjoyeth. § Sect. 7 The differences between the quickening of the spirit in the regenerate, & that which seemeth to be in the unregenerate. But here let us take heed that we do not deceive ourselves; for though those only in whom the spirit dwelleth are thus truly quickened, yet there may be a show of it in them that are unregenerate, as we may see in the example of the Angel of the Church of Sardis, who had a name that he lived, and yet was dead: and of the Church of Laodicca, who thought himself quick sighted and rich in all spiritual grace, when as he was wretched and miserable, poor. blind, and naked. And though all new and true obedience Apoc. 3. 1 17. is the fruit of the spirit, yet there is in the unregenerate some resemblance and shows of it, though it be not in them in truth; even as there are many things done by beasts, which a man would think did proceed from reason and understanding; where as in truth they are by instinct of nature, they propounding no ends unto themselves in all their actions, but are directed unto them by him that made them; and by fantasy and imagination, reason's Ape which enableth them to produce such strange effects, that divers being hereby deceived, have thought them reasonable. Now that we may not be thus deceived, let us remember, that he who is led by the spirit, performeth simple obedience unto the law of God because he requireth it, but the unregenerate in dissimulation for worldly and sinister respects he yieldeth total obedience unto the whole law of God, and with all the powers and faculties of his soul, and body; but the other only in the outward man and that unto some commandments alone, making no conscience of the rest. He is constant in his obedience, because the cause thereof God's love towards him, and his love towards God is constant and permanent; and he walketh daily & continually in God's law, as in his way; but the other is obedient by fits only, going forward and backward, as he is spurred on, or kerbed and rained in, by worldly respects, which being mutable and unconstant do make his obedience like unto them. In which respect the motion of the unregenerate in the ways of godliness may be said to be dead and accidental, incited and stirred on by outward causes, as the horse which would not go unless he were compelled by the spur, or like the wheels in the clock, which no longer move then the weights and poises do hang upon it. But the motion of the regenerate is lively and natural, proceeding from an inward cause, even the spirit of God dwelling in us, which quickeneth us (as it were) with a new soul of life and power, whereby we are enabled to go on in the ways of godliness, even as a man naturally moveth and walketh by virtue of his soul; 2 Pet. 1. 4. which quickeneth and strengtheneth his body to the performance of those actions. So that in a true Christian there is the right perpetual motion, whose cause is not outward, but in himself, making him constantly and continually to go on in his holy way, as kindly and naturally, by virtue of that godly nature whereof he is made partaker by the holy spirit, even as the fountain springs and the river runs. And how soever there may be both in the regenerate, and the unregenerate an heat of love and zeal which is the cause of all their motion and actions, yet there is great difference between them, for the one is like the heat in a bathe, whose cause is natural and in itself, and is therefore constant and continual, and not abated and lessened but rather intended and increased by the outward cold of crosses and afflictions; but the other like the heat of ordinary hot water, which being naturally cold, and only hot by accident and heat of the fire, is not constant but though for a time it may be much more hot than the other, yet the cause being not in itself, but outward and accidental, when this is put out, the heat continueth not, but again returneth to more than wont coldness. For so the heat in the unregenerate being only caused by outward prosperity and temporal benefits, they seem fervent in their love towards God whilst these continue, but if this fuel which nourisheth it, be taken away, and they be compassed about with afflictions and persecutions, they become more cold in their love and zeal towards God then ever they were before. Or else they may be resembled to a living body and dead carcase; the one whereof is hot by an inward cause, even the radical and vital heat which warmeth the blood in all the veins; but the other howsoever it may be made hot by the heat of the fire and by much friction and rubbing, yet it continueth not any longer than these means are applied, because it hath no inward cause, but they being removed, it becometh again as cold as a stone, or the earth and clay whereof it is made. § Sect. 8. The former operations of the sanctifiing spirit signified by divers metaphors▪ as first wine and oil. And these are the effects respecting our repentance which the spirit worketh in us, the which are also implied by divers metaphors or similitudes, by which in the Scriptures it is represented unto us. For it is likened unto wind, because like it (yea much above it) it is mighty and powerful to cast down all that standeth in the way, as proud reason, stubborn will and rebellious affections; and to make the strong oaks and lofty cedars equal with the lowest shrubes. Secondly in respect of its secret operation and the unknown liberty which it taketh in working where it listeth. Thirdly, because the more it bloweth upon joh. 3. 8. 2 Cor. 10. 5. us, the more it causeth us to burn and flame out in the fervent zeal of God's glory. And four because it hath a cleansing and purifying virtue, whereby it purgeth us from the contagion and corruption of our sins, even as the wind purgeth the wheat and driveth away the chaff, 2 Cor. 1. 21. cleanseth the air, and purifieth it from all hurtful and dangerous infection. Secondly it is likened to oil, and the operation thereof to outward anointing, in respect of that suppling & softening virtue which it hath, whereby it mollifyeth our hard and stony hearts, and makes them to become flesh, tender and pliable to Gods will and word, and also because our powers and parts being spiritually anointed 1 joh. 2. 20. with this holy oil, they are made strong and vigorous, nimble and active to run in the ways of God's Commandments; as our limbs anointed with material oil, are made more agile and fit for any bodily exercise or feats of activity. And finally it is likened to oil because like it, it maketh a cheerful countenance, whilst it comforteth and cheereth the heart, bringeth peace of conscience, which passeth all understanding, and replenisheth our souls with such inward joy as is unspeakable and inestimable. § Sect. 9 The spirit compared to water. Esa. 44. 3. Thirdly, it is compared unto water; For I will) saith the Lord) power water upon him that is thirsty, and floods upon the dry ground; I will power my spirit upon thy seed and my blessing upon thy offspring; because in many things it doth resemble it, for it cleareth the eyes of the mind, (as material water doth the eyes of the body) and maketh us much more perfectly to behold the ways of God and mysteries of his kingdom; to which end the Lord promiseth his Church that he will power the water of his spirit joel. 2. 28. upon all flesh, the effect whereof should be this, that they should prophesy, their young men see visions, and their old men Esa. 61. 2. 3. dream dreams. Secondly like water it cooleth and refresheth us, when we are scorched with the heat of God's displeasure, with afflictions and persecutions, and are ready to faint with weariness, as we are travailing in our journey towards our heavenly country. Thirdly (like water) it quencheth our spiritual thirst, by applying unto us that wellspring and fountain ●f living waters, jesus Christ his blood, his righteousness and obedience; to which purpose is that speech of our Saviour to the woman of Samaria; Whosoever drinketh of the waters that I shall give him, shall never joh. 4. 14. and 7. 37. thirst; but the water that I shall give him, shall be in him a well of water springing unto everlasting life. And that proclamation which he made at the feast; If any man thirst, let him come unto me & drink. He that believeth in me, out of his belly shall flow rivers of living water; the which (as the Evangelist expoundeth it) he speak of his spirit which they that believed on him should receive. Fourthly, he is compared to water, because like it he hath a cleansing virtue, to purge us by the application of Christ's merits and bloodshed from the guilt, punishment and corruption of all our sins. So the Apostle saith to the Corinthians, that they were washed and 1 Cor: 6. 11. Tit. 3. 5. Heb. 10. 22. Zach. 13. 1. cleansed from their sins, in the name of the Lord jesus, by the spirit of God. Lastly like water, it watereth our dry and barren hearts, and maketh them fruitful in holiness and righteousness, for so the Lord having said, that he would power the water of his spirit upon his Israel, addeth in the next words, and they shall spring up as among the grass, and a● willows by the water courses. And again, Thou shalt be Esa. 44. 45. like a watered garden, and like a spring of water, whose waters fail not. § Sect. 10. The spirit compared to fire. joh. 3. 11. Act. 2. 3. Finally it is compared to fire, according to the Baptists speech of our Saviour Christ, He shall baptize you with the holy Ghost and with fire; and so when he descended upon the Apostles, it is said that there appeared unto them, cloven tongues like as fire, and it sat upon each of them. The which similitude is most lively to signify and represent the virtue and operation of the holy Ghost. For first like fire it giveth light, even in the darkest places and dispelleth and scattereth the black and thick fogs of ignorance and error, so that all things about it which were hidden and secret are spiritually discerned, in which respect he is called the ( a jam. 1. 17. ) father of lights, which causeth the ( b Tit. 2. 11. 12. ) light of grace bringing salvation to shine unto us, by which we are ( c Luk 1. 79. ) illightened who sat and in darkness, and in the shadow of death, that we might ( d 1 Cor 2. 12. 14 ) know the things of God, which cannot otherwise be discerned, and might have our feet guided into the ways of peace. Secondly as fire burneth all things that are combustible, as straw, wood, chaff and such like; so the spirit of God burneth and consumeth in us whatsoever may be consumed, as sin, corruption, and all manner of fleshly lusts, and so offereth up our bodies as a living sacrifice, holy, acceptable and without Rom. 12. 1, Mark. 9 49. blame, which would not be acceptable unto God, unless like the whole offering, it were thus salted, seasoned, and purified with this holy fire, as our Saviour speaketh. Thirdly, as fire by consuming the rust and dross doth refine and purify the metal, so that the more it is tried the purer it waxeth; So this holy spirit consuming the rust and dross of our sins and corruptions, doth make us pure and refined metals, yea it also (like the fire) hath the virtue of separation, parting asunder our tin and copper; from right silver and gold, that so we might be a treasure unto God, and as it were fit vessels for his own table. So the Lord promiseth; I will turn mine hand upon thee, and Esa. 1. 25: will purge away thy dross and take away all thy tin. And a again, Every one that is written among the living in jerusalem, shall be called holy, when the Lord shall have washed away Esa. 1. 25. the filth of the daughters of Zion, and shall have purged the blood of jerusalem from the midst thereof, by the spirit of Esa. 4. 4. judgement, and by the spirit of burning. Fourthly, as it is the property of fire to turn things into it own nature and to make them like unto itself: so the spirit doth turn and transform us, making us of earthy, natural and carnal, to become heavenly, supernatural and spiritual. More specially it is the property of fire, to take from iron it own qualities when it is put into it, and to communicate unto it such qualities as itself hath; and whereas naturally it is black and hard, cold and heavy, it maketh it bright and shining, soft and liquid; hot and light, so that a man would think that the iron were transformed and changed into fire itself; So it is the property of the spirit to communicate the like qualities to the natural man, for whereas naturally 1 Cor 2. 14 10 Eph. 4. 18. Esa. 42. 16. Psal. 36. 9 he is darkened in his understanding▪ through black and palpable ignorance, it enlighteneth his mind with the bright beams of saving knowledge whereby he is enabled to see and understand the high and deep mysteries of God's kingdom. Whereas his heart is so hard and obdurate, 1 King. 22. 19 Act. 2. 37. that nothing will make it relent, but it will rather break then bow and incline to any good; the spirit of God maketh it to melt like the heart of josiah, and so suppleth and softeneth ●t, that it becometh flexible to Gods will, and fit to receive any impression which he is pleased to stamp upon it, or any form which he will frame it unto; as if it were no more iron, but now become clay or wax So whereas he is naturally of a more than earthy coldness Eph. 2. 1 Psal. 34. 38. and like iron, which maketh other things cold with the very touch thereof; Gods spirit so heateth and inflameth him with fervent love and ardent zeal, that he hath not only lively heat in himself, but even like spiritual fire he communicateth his heat and warmth of holiness and righteousness to all that are near unto him; making them which were cold and dull, hot and zealously fervent in all Christian and holy duties▪ Finally, whereas like iron he is naturally so lumpish and heavy, that he is wholly fixed and fastened to the earth, minding only worldly things, and can no more mount up aloft in holy & heavenly meditations, than iron of itself can ascend into the air, or if by some outward force his thoughts be raised up to mind those things which are above, no sooner is the strength of the outward agent spent, but presently like an iron bullet it falleth down again, and even presseth into the earth with more than wont weight & violence; Contrariwise when as his earthy massiness is attenuated with the fire of God's spirit, he not only becometh more light, but being thoroughly heated in this holy forge▪ he sendeth up the sparks of spiritual meditations, and now forgetting his old earthy nature, he doth no longer lie groveling on the ground, minding only earthly things, but being risen with Christ, he seeketh, not things beneath, but those things that are above, and even whilst his body is on earth, Col. 3. 2. Phil. 3. 20 his conversation is in heaven, and though he cannot corporally ascend, yet he continually sendeth up the therward the sparkles of holy & heavenly thoughts, and even taketh his chief comfort and delight to spend his spirits in divine contemplation. Lastly, as fire by the warmth and heat thereof refresheth and cheereth those creatures which are frozen and benumbed with cold, and communicateth unto them the operations of life, strength and nimbleness. So this holy fire of the spirit giveth spiritual life and quickening unto us who are dead in trespasses and sins; and by the divine heat of God's love, it warmeth, cheereth and refresheth, our icy and benumbed hearts, & inflameth them with a fervent zeal of his glory, and an ardent love towards him who hath so loved us, and also to our neighbours for his sake; whereby it cometh to pass, that we who were frozen in the dregs of our sins, and so weak and stiff, that we were not able to stir a limb for the doing of any good action; are now made by this vital heat, strong and active for all good duties. So our Saviour saith, that it is the spirit that quickeneth, the flesh profiteth nothing; and the Apostle telleth us, that the spirit giveth life. And joh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him, the law of the spirit of life; and saith, that this spirit is life because of righteousness. § Sect. 11 That we may know that the spirit dwelleth in us by the operations signified by the former metaphors. If therefore we would know whether the spirit of God dwell in us or no, we must examine our own hearts, and try ourselves, whether there be in us these operations and effects of the spirit which are resembled by these metaphors and similitudes, as first if it have like a mighty wind cast down the strong holds of sin, and (as it were) laid flat on the ground our proud carnal reason and rebellious will subjecting them to the will of God and the rule of his word; if it hath caused us, not only to burn in love of God's Majesty, but even to blaze out in the zeal of his glory, and if it hath cleansed us like pure wheat from the chaff of our corruptions, and from the light corn of humane inventions and ungrounded superstitions. Secondly, let us consider and try ourselves, if like an oil it hath suppled and softened our hard and stony hearts, so as they are pliable to Gods will; if by this spiritual annoyting we be made more strong, active and nimble to perform holy and Christian duties, than ever we have been in time past; and finally if it have comforted and cheered our hearts in the assurance of our reconciliation with God, and remission of our sins, filling them with spiritual joy, and hath brought peace of conscience which maketh us to look with a cheerful countenance, even whilst the world frowneth upon us. Thirdly, let us examine, if like water it hath cleared the eyes of our minds, and hath given unto us a saving, feeling and experimental knowledge of God, ourselves, and his holy truth; if it hath cooled and refreshed us who were scorched with the apprehension of God's anger for our sins, or with the heat of troubles and afflictions, and hath quenched our spiritual thirst by applying unto us Christ's righteousness and blood-shead (as it were) a fountain of living waters; if it hath by applying unto us the virtue of Christ's death, cleansed and purged us, not only from the guilt and punishment, but also from the corruption of our sins, so as though they dwell, yet they do not reign in our mortal body; and lastly if it have watered our hearts, as it were, dry and barraigne grounds, and hath made them like a fertile soil, to bring forth plentiful fruits of holiness and righteousness. Finally, let us examine and try ourselves, if it have been unto us a spiritual fire, to give unto us light who sat in darkness and in the shadow of death; if like a fire it have consumed the dross and rust of our corruptions; and in some measure hath refined us and made us vessels of grace, fit for Gods use, and finally if it hath warmed our cold and frozen hearts with the zeal of God's glory, and with the love of him and our neighbours, so as we who were stiff and benumbed are become strong, lively and active in performing all holy and Christian duties which we own unto them. And if we find these effects and operations in us, then may we be assured, that the spirit of God which is the cause and author of them dwelleth in us, though they be not in us in perfection, if they be in sincerity and truth; but if upon trial we find that they are altogether wanting, then have we not the spirit of God, which can no more be severed from these effects and signs of it, then light from the Sun, or those effects before spoken of from the wind and oil, the water and the fire. § Sect 12. Of special fruits of the spirit whereby we may know that it dwelleth in us. The last effects which are infallible signs of the spirits dwelling in us, are all the saving and sanctifying gifts and graces which it worketh in us; as first a lively faith apprehending the promises, and applying unto us Christ jesus and all his benefits, of which I have already spoken. The second fruit of the spirit is unfeigned love of God, not only for his benefits received or expected, present prosperity, the confluence of worldly benefits, and everlasting salvation; but also in his own nature and in respect of his 2 Tim. 1. 7. goodness, mercy, justice, holiness and all other his saving attributes. In which the faithful in their love resemble children, who love their parents, out of natural affection, simply and sincerely, when as they have no other outward motive, even when they cross them in their desires, and do correct and chastise them for their amendment. For such is the love of God's children, free and generous, (although their love may be increased, and made unto them much more sensible by temporal benefits and heavenly hopes) in which respect they are said to have received a free spirit, and so serve God in the liberty of it. Whereas contrariwise if there be any love towards God in the wicked, it is only servile and slavish, not for his own sake, or out of their own disposition and natural affection, but only for the hire of worldly prosperity, honours, riches, pleasures, peace, health, ease and such like temporary benefits; the which when he doth at any time take from them, and inflict upon them the contrary crosses, than the cause of their love ceasing, their love itself also ceaseth; as we see in the example of Saul, jehu, judas, Demas and many others. Thirdly, the spirit bringeth with it peace of conscience, Rom. 5. 1. Gal. 5. 17. which is a fruit of faith that the spirit worketh in us, assuring us of the remission of our sins and our reconciliation with God; for so the Apostle saith, that being justified by faith, we have peace with God through our Lord jesus Christ; and therefore he also reckoneth it among the fruits of the spirit. Fourthly, by this assurance of faith and inward peace, it also worketh in us inward comfort and consolation, which maketh us with patience to endure all afflictions, and to stand against all the temptations of our spiritual enemies, in which respect our Saviour Christ calleth joh. 15. 26. the holy spirit, the Comforter, because he is the author and fountain of all consolation. Fourthly, from this peace and comfort, he raiseth spiritual joy and rejoicing in God, our hearts being ravished in the assurance of his mercy, and the sense and feeling of his love and favour in jesus Christ, in the freedom out of the hands of all our spiritual enemies, and our assured hopes of heavenly happiness the which also is a fruit of the spirit, as the Apostle reckoneth Gal. 5. 22. it in the same place; and is so to be seen in the faithful, not only when their wine and oil aboundeth, in which Psal 4. 6. 7. the wicked also may rejoice, but also when in the absence of these, the light of God's countenance doth shine upon them, which causeth us to joy and rejoice even in the midst of crosses and tribulations, as the Apostle telleth us. Rom. 5. 3. Fiftly, from all these ariseth thankfulness unto God, from whom we have received all these benefits, the which is showed not with our lips alone, but by our conscionable care and zealous endeavour to glorify God in all our thoughts, words and actions; and our earnest desire to approve ourselves unto God in all things, and to retain his love and avoid his displeasure, in loving and practising whatsoever he loveth and requireth, and in hating and forsaking all that he abhorreth and forbiddeth. § Sect. 13. Of other special fruits of the spirit respecting our neighbours. Unto which duties immediately respecting God, the Apostle also joineth as fruits of the spirit, divers others respecting our neighbours and our own persons. As first, long suffering, when as considering how the Lord hath borne with us, when he might have consumed us with his wrath, we do also bear with our brethren, and when the wrong and injure us endure it with patience, or else at least defer and put off our anger, or restrain and moderate the rage and heat of it; according to that of the Apostle; Put on as the elect of God holy and beloved, bowels of mercies. Col. 3. 12. kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. The second is gentleness, whereby a man carrieth himself courteously and affably in his words, and friendly and kindly in all his actions unto all men, mildly to his inferiors, and reverently and respectively to his superiors. And this the Apostle requireth, that we should be no brawlers, Tit. 3. 2 but gentle showing all kindness unto all men. The third is goodness, whereby we are ready by all means we can to do good unto our neighbours, both in the duties of justice and mercy, unto their persons and states, souls, bodies, and name. And this we are bound unto by God's commandment, namely, that we should by love serve one another; Gal. 5. 13. and also by that bond of the Spirit which uniteth us together in our body under one head Christ, which should cause us to demean ourselves towards one another, as it be cometh members of the same body. The fourth is faith or fidelity, whereby in our words we keep all our lawful promises and covenants, though it be to our own hindrance, and in our actions carry ourselves truly and honestly without falsehood, lying and deceit. The fift is meekness, which consisteth in two things; the first patience in forbearing Mat. 5. to revenge by our own private means, wrongs and injuries, from which our Saviour would have us so far, that we should rather offer ourselves to bear new injuries, then revenge the old; and the other lowliness, whereby laying aside all proud conceit of our own worth and excellency, we think better of others then of ourselves, and in giving honour, strive and labour to go before them. 2 Sect 14. Of some other special fruits of the spirit respecting our own persons. In respect of our own persons the fruits of the spirit are principally two; the first whereof is temperance, whereby a man rightly ordereth, ruleth and moderateth his appetite in his meat, drink and apparel, pleasures and recreations according to the rules of God's Word, hating and forsaking gluttony and drunkenness, excessive bravery and strange fashions, sinful delights and unlawful and excessive pastimes. The other is sobriety, which especially teacheth us the right use of all God's blessings and benefits both temporal and spiritual. And for the first this soberness of mind maketh us contented with that measure of earthly blessings which we enjoy, as being that portion which God hath allotted unto us; and not so much as to desire any more, but when the Lord offereth it unto us by honest and lawful means. Contrary whereunto are the desires and endeavours of worldly men, who when they have little, murmur and repine against God's providence, and are ready upon all occasions to use unlawful means for the bettering of their earthly estate, and when they have much and more then enough, are not contented and satisfied with their abundance, but still abour after more, carking and caring as though they were in want, and biting at every bait which promiseth gain, although the hook of sin be hid under it. Secondly, from contentation springeth thankfulness, whereby we ascribe all we have received unto God, as being his gifts, and having nothing else to return, do render unto him praise and thanksgiving▪ Whereas contrariwise those who are wicked and unregenerate, howsoever they rejoice in the fruit o● of his temporal benefits, yet not in him; for they do not give unto him the glory of his own gifts, but rather glory in themselves, and sacrifice (as the Prophet speaketh) unto their Hab. 1. 16. own nets, and kiss their hands, as though by their own wisdom and providence, industry and painful endeavours, they had made themselves owners of all these things; whereby they are moved to an high and proud conceit of their excellency and sufficiency, and in comparison of themselves to contemn all others. So in the second place this sobriety of mind appeareth in the right use of spiritual graces; For the spiritual man looking upon them as the gifts of God, and beholding them as the first fruits of the spirit, which are not perfect but only begun, and seeing the many failings defects, wants, and weaknesses which are in them, and the strong corruptions which are mixed with them, he resteth not contented and satisfied with the portion which he hath received, but like a new borne babe, hungereth and thirsteth after the sincere milk of the word, that 1 Pet. 2. 1. 2. he may grow up thereby, and still enlargeth his desires, and striveth & indeauoureth in the use of all good means, whereby he may attain unto more and more perfection, in the mean time waiting upon the Lord with faith and hope, meekness and patience for his blessing upon these means, whereby they may become effectual and profitable for the ends for which they use them. As we see in David who expected and waited for the Lord more than they who watch for Psal. 130. 6. the mourning; and as the eyes of servants look to the hands of their masters, and of the maiden unto the hand of her mistress, Psal. 123. 2. so his eyes waited upon the Lord his God, until he had mercy upon him. But yet the faithful do not so look after more increase of spiritual graces, as that they forget to be thankful unto God for that measure which they have already received, but considering that they are no natural endowments, but God's free and gracious gifts, which of mere love he hath granted unto them, without any their deserts; denying them to many others which are by nature as good as they; this maketh them not only for the present to enjoy the graces they have received with contentation and much comfort and spiritual rejoicing, but also to lead and magnify God's mercy and goodness towards them and to render unto him all thanks and praise for his gracious gifts. CHAP. XIII. Of the event and success of the fight between the Flesh and the Spirit. § Sect. 1 Of the foils which the spirit receiveth in this conflict. THE last thing to be considered in this conflict between the spirit and the flesh is the event and success of the fight between them, which is twofold; the first whereof is the repuses and foils which the spirit receiveth and suffereth through the malice and fury of the flesh; the second is the victory and triumph of the spirit over it; the first being temporary and lasting only for a time; the other permanent and everlasting. Concerning the former, the spirit is often foiled in this combat, when as by the subtlety or violence of the flesh, it is hindered in the course of godliness and alured or forcibly drawn to the committing of sin; Of which the Apostle complaineth: I see (saith he) another law in my members, warring against the law of my mind, and bringing me into captivity to the law of Rom 7. 21. 22. sin which is in my members. And again, I find then a law, that when I would do good, evil is present with me. The which happeneth either through the weakness of the spirit, or want of watchfulness, and spiritual care to keep the whole armour of God fast buckled unto us. Of which foils there follow two notable effects; the first is unfeigned and bitter grief and sorrow for our slips and falls; the other an earnest and fervent desire to rise again, to be delivered from the bondage of the flesh, and having regained the victory to subdue and keep it under for the time to come. Of the former we have an example in the Church, which finding her failings and falls into sin, pitifully complaineth and crieth out unto God for help; O Lord, why hast thou made us to err from thy ways? And hardened our heart from thy fear? Return for thy servants sake, the tribes of thine inheritance. Esa 63. 17 Wherein we may observe an apparent difference, between the false of the faithful and the unregenerate. For whereas these being fallen willingly do live and lie in their sins with pleasure and delight: The godly being surprised at unawares, or being overcome through their frailty, and weakness and the violence of tentation, do mourn and grieve for their sin, and labour to rise out of it by unfeigned repentance; and whereas they yield unto it voluntary and cheerful obedience, as unto their lawful King and sovereign; the other being held under a forcible and tyrannical subjection, do bewail their thraldom, and are never at rest till they have found out some means to be delivered out of it. § Sect. 2. That from the foils of the spirit arise earnest desires to be freed from the slavery of sin. Rom. 7. 24. And from hence arise vehement and earnest desires to be freed from the slavery of sin, (like that of the holy Apostles;) O wretched man that I am, who shall deliver me from the body of this death? And to serve the Lord in the duties of holiness and righteousness: For as the needle in the dial which is touched with a loadstone may by a forcible motion turn & wind too and fro, but will never stand fixed and steadfast till it bend unto it own proper point; so the heart of the regenerate touched with God's holy spirit, howsoever through the violence of the flesh, and strength of Satan's temptations, it may be averted from God, and turn this way and that way, after the vanities of the world, and the deceitful pleasures of sin, yet it never resteth till it be again returned and inclined towards him from whom it had first motion and being. It may be whilst the storm of tentation lasteth, the spirit may be hid like the sun under a thick cloud, or a ship covered over with the waves, but afterwards the beams and beauty of it will burst through and dispel these foggy mists, and like a goodly ship it will again advance itself and appear under full sails, speedily hasting towards the holy land. And finally though these carnal lusts (like those cursed Amalekites) may on a sudden make inroads, waste, spoil, sack, burn, lead captive and carry away a great booty for some small way, yet the spirit (like David) being excited by God's Oracle, will rise up, pursue these enemies, obtain victory, and vindicate and recover all out of their hands. Where again we have a notable difference between the regenerate and the unregenerate; For whereas they being ruled by a free and generous spirit, do after their foils earnestly desire and labour to regain their liberty, and repair and increase their strength, that giving a new on▪ set, they may put their enemies to flight, and obtain victory; the other being of a slavish disposition after they are once subdued, do contentedly live in the bondage of sin, never labouring or endeavouring to come out of it and better their estate. Or if there be in them any struggling at all, it is only out of servile fear and terrors of conscience, arising from expectation of deserved punishment, which (as hath been showed) may make some assaults against the will and affections, and yet neither part be more sanctified or less corrupted than the other, but (like the good Witch which undoth that which the bad Witch hath done,) they remain both evil and the limbs of Satan, agreeing well enough in their common designs of wickedness and impiety. § Sect. 3 Secondly an endeavour in the use of all good means to be preserved from such foils for the time to come. But it is not thus with the man regenerate, who after his foils received from the flesh, not only earnestly desireth and indeauoureth to recover himself from the captivity of sin, but having obtained his desire, useth all good means whereby he may for the time to come be preserved from being again surprised by the like stratagems and assaults. To which purpose he doth first keep a narrow watch over all his ways, and especially over his own heart, wherein the flesh hideth it chief ambushments, not easily and suddenly yielding to the satisfying of every desire of profit and delight, but first trying and examining them by the rule of God's Word; whether they are to be lawfully embraced as God's blessings, or to be rejected seeing they cannot be compassed without sin. Secondly, he willbe most careful to comfort and strengthen the spiritual part, to keep the armour of God fast buckled on him, to be always well provided & furnished with weapons and munition before the time of conflict, or rather because this conflict with the flesh is continual, he will take care, that he may never be found unprovided. Finally he will show the like care in weakening and disabling his enemy the flesh, by withdrawing from it the chief weapons and munition whereby it hath formerly prevailed, and will studiously endeavour to be so furnished at all points, that he may be able to encounter it in the open field, or to defeat the politic stratagems and escape the secret ambushments which it layeth to entrap him. Thirdly, the regenerate man after his falls will more zealously hate his sins, and especially those wherewith he hath been overtaken then ever he did before, and in this detestation will avoid and flee from it; yea the oftener he hath fallen into it, the more his hatred increaseth against it, as against his greatest enemy from whom he hath received most wrong and damage. Even as a man most feareth and shuneth that sickness which hath most vexed him, abhorreth that meat whereon he hath dangerously surfeited, and most hateth that serpent the venom and poison of whose sting hath most afflicted and tormented him. Lastly, after his foils and falls he will carefully perform all holy duties which are contrary to his former sins, as if he he have fallen by covetousness, he will being risen exercise himself in bounty and liberality, if by pride, he will abase himself in all humbleness and meekness of spirit, if by surfeiting and excess in meats and drinks, he will practise moderation in diet, and oftentimes fasting and total abstinence. Yea the regenerate man after his relapses into the ague fits of sin, will much increase and thrive in his spiritual stature, being much more fervent and zealous in all holy and Christian duties than he was before, redeeming his lost time by future diligence, and running after he is risen up so much the more swiftly, by how much he findeth himself hindered in his spiritual race by his slips and falls. §. Sect 4. How far the flesh may prevail against the spirit 1 common graces may be lost for a time. But here a weighty question may fitly and seasonably be moved and determined; namely how far the flesh in this conflict may prevail against the spirit, and whether it may by the furious assaults thereof, be not only foiled, but for a time quite overcome, not only cooled but utterly quenched lost & extinguished. For the resolving of which doubt, we must first distinguish between the gifts of the spirit and the persons in whom they are. The gifts may be considered both in their kind and in their quality. Concerning the former, the gifts and graces of the spirit are either common to the regenerate and unregenerate, or proper and peculiar to the faithful and elect. The common graces are especially those Moral virtues of wisdom, civil honesty, fortitude, temperance, patience and such like, which may not only be lost & extinguished in worldly civil men, but also in the faithful, because they are not essential to a Christian, but rather ornaments than parts of the spiritual man. And this David may be a fool in seeming so, and be spiritually mad whilst he counterfeiteth natural madness; thus he was dishonest in his dealing with Bethsheba and much more with Vriah his faithful servant; and both unjust and ungrateful in that unrighteous sentence for Ziba against Mephibosheth the innocent & distressed son of his dearest jonathan. Thus Noah made a temporary for feiture of his temperance, Lot of his chastity, jeremy and jonah Rom. 11. 29. joh. 10. 18. of their patience, and many other of God's best servants of the like graces. But as for those sanctifying and saving graces, proper and peculiar to the faithful which are so essential unto a Christian, that without them he ceaseth to be the child of God a member of Christ and in the state of grace and salvation, the like judgement is not to be given of them for being once had they can never be lost, nor be utterly extinguished with all the power and malice of the Devil and the flesh, seeing the gifts and calling of God are without repentance, and Christ who holdeth them is stronger than all, neither is there any power able to pull his sheep out of his hand. § Sect 5. Secondly the shows and semblances of saving graces ●● temporaries may perish utterly. Secondly, the sanctifying and saving gifts and graces of the Spirit may be considered in their quality; For they are either true, sincere and substantial, or false, hypocritical, and but in show and semblance only; In which regard they have their divers subjects and persons in whom they are; the former in the faithful and regenerate alone; the latter in hypocrites and temporaries who continue but only for a time. Now these may lose their illumination, faith, love and zeal, whether we consider them as common gifts, or as they are shows and semblances both to themselves and others of saving graces, because in this sense they are not so in them in truth, simple and sincere, but hypocritical, counterfeit and only but in show. And thus our Saviour having said, that from him that hath not, shallbe taken away, even that which he hath, expoundeth his meaning by another Evangelist; Whosoever hath not from him shallbe taken even that which he seemeth to have, or thinketh that he Mat. 25. 29. Luk. 8. 18, hath. As though he should say, do you ask how a man can have that taken from him which he hath not? Why know that there are many men that have no gifts truly, that yet do seem to have them, and from these shallbe truly taken the gifts that they seem to have, or the show and seeming of their gifts, that is, even that apish imitation which they have of Gods saving graces shallbe taken away, and so their hypocrisy being discovered it shall plainly appear that what show so ever they have made, yet they never had them in sincerity and truth. For example though the unregenerate may have some illightning in speculation, which at the first appearance may resemble that saving, feeling and experimental knowledge, which is in the faithful, yet indeed there is (as hath been showed) many and great differences between them, and therefore that show and semblance whereby for a time they deceive themselves and others, will in a while vanish, when as being severed from all power of godliness and fruits of obedience, it shallbe discovered to have been in respect of the quality of it false and counterfeit. Though they may seem to have a true and justifying faith, because they give assent to the whole Word, and especially to the gracious promises of the Gospel, which causeth in them some temporary joy, yet being uneffectual, and neither working in their will any constant resolution to embrace Christ, and to be ready to forsake the world and earthly vanities, nor in their hearts any hungering and thirsting desire after him and his righteousness for their justification, but only as it may stand with their worldly designs and ends; it continueth not in the time of tentation, but either when they are alured with the baits of prosperity, or pressed and pinched with crosses and persecution, they fall away and become apostates from the faith. So though their mortification may seem to resemble, yea and sometimes to go before that which is sincere and in truth, yet it is not general and indefinite, but always limited either to some few sins, or all saving some few; and still the hypocrite and temporary believer hath some darling and beloved sin which he nourisheth in his bosom, and holdeth (like sweet meats) under his tongue, as we see in Herod, judas, Demas, Io●. ●0. 12. and many other, which as it presently discovereth to those that discern it, that their mortification is but counterfeit, (for if it proceeded from love and obedience towards God and not from worldly respects, it would as effectually crucify all their corruptions, as only some of them) so it will like a fretting canker eat out the heart of their mortification and put a quick end unto it; seeing those sins retained and nourished, will make way for all the rest, whilst they harden their heart against God's fear, and s●are and dead the conscience (as it were) with an hot iron, whereby they will become secure and senseless in the committing of any wickedness. In which respect the Apostle 1 Pet. 2. 22. fitly compareth such as by this counterfeit mortification and feigned repentance cleanse themselves from many sins to the swine, which being washed doth soon after return to wallow again in the same mire, because he was only cleansed from the outward filth, but not inwardly freed and purged from his swinish nature; yea because not their quality but only the outward act is changed, they not only return to their old course, but also become much worse than they were before, as the Apostle showeth, their restraint maketh them more eager in the pursuit of the sins they love, and to run with more headlong violence when as the bands that tied them being untwisted or broken, they are now left to their licentious liberty. Finally though there may seem to be in the unregenerate some renovation and new obedience, some heat of love and zeal of God's glory, yet being not in truth, but springing out of self-love and aiming only at worldly ends; there is no constancy and continuance in these seeming graces and counterfeit fruits; but when the cause and foundation of them faileth and sinketh, then presently all vanisheth, and all their goodly building cometh to utter ruin. But all this proveth not, that the spirit or the saving graces of it, may in the conflict of temptations receive deadly wounds, die & perish in those who are truly regenerate; because those which are but semblances, shows, and apish imitations of them in the wicked and unregenerate, may be lost utterly, and quite extinguished. § Sect 6. True saving graces in the regenerate may be lost seemingly. And thus we have showed what graces of the spirit, both in respect of their kind and quality may be lost and quenched, namely common gifts in all men, and seeming saving graces in the unregenerate. Now let us consider a little further of this question, and examine whether in this spiritual conflict, true sanctifying and saving graces in the elect and regenerate may be utterly killed, or for a time quenched or no. For the answer whereof we are to know, first that as seeming graces in the unregenerate may be truly lost, so true graces in the faithful may be lost seemingly, though not in deed, for our Saviour hath promised, that to those that have shall be given, and they shall Mat. 25. 29. joh. 15. 2. have abundance; and that every branch that beareth fruit shall be purged that it may bring forth more fruit. How be it they may (as I have said) seemingly lose those graces which they keep in truth. For example they may seemingly lose their illumination and saving knowledge, when as through the relics of ignorance remaining in them, they fall sometimes into gross errors, and when through the subtle sophistry of the world and the flesh, they are already fallen or ready to fall into Schisms or heresies. They may also seemingly lose their faith, when as being violently assaulted with the temptations of their spiritual enemies, it receiveth grievous foils, and lieth hid and covered with doubting and incredulity, like fire under the ashes, or the Sun beams under a dark cloud. So they may seem to have lost the grace of repentance, when as they are overtaken afresh with their old sins; and when their corruptions after they have received a deadly wound, do seem to revive again, and to recover some strength, by exercising their vigour in their earthly members; especially when as after they are cleansed, they relapse and fall into the same gross sins, not only ignorantly and through infirmity, but also wittingly and willingly against their own knowledge and conscience. Finally, when as they are grown cold or lukewarm in their love and zeal, and slack and negligent in the performance of all Christian duties, because they do not stir up God's graces in them, or do overwhelm them with fleshly cares, or the eager pursuit of worldly vanities. And yet all this while these saving graces are not lost, but only hid and covered; they are not outright killed, but only brought into a deadly sound, the faculties themselves are not quite perished, but the functions and operations of them only for a time are hindered and interrupted. § Sect. 7 Other graces springing from those which are fundamental may for a time be lost. Hab. 2. 4. Secondly, though the prime and principal, the radical and fundamental graces which are essential to the life and being of a Christian cannot be lost, as faith, hope, charity, affiance and the true fear of God, without which a Christian ceaseth to be a Christ an and of the child of God becometh the child of the devil, for the just shall ever live by their own faith; yet other graces which are secondary fruits springing from them, and necessary to the well-being of a Christian, as fullness of persuasion, peace of conscience, zeal of God's glory, the sense and feeling of God's love & favour, the comforts of the spirit, familiar acquaintance with God, and joy in the holy Ghost, which are the life of our life, may for a time through the assaults of the flesh and violence of temptations be much blunted and deadened, yea, in respect of present apprehension, quite lost and extinguished, as we see in the example of job, who sometimes conceived of God, as of his enemy, and in David who complaineth that he was rejected and forsaken, Psal. 22. 1. & 88 & 51. 8. 10. 11. 12. and that the terrors of God did fight against him, and prayeth that God would create in him a clean heart and and renew a right spirit in him, that he would make him to hear joy and gladness, and restore him to the joy of his salvation. Implying by these phrases that these graces were so utterly lost in his sense and feeling, that being quite abolished and annihilated, there needed not only a renovation and repairing but a new making and creation. Even as a man by sickness may lose his beauty and complexion, his flesh strength and the kindly motion of his pulse and vital spirits, his memory and discourse of understanding, and with them all the pleasure and comfort of his life, and yet remain a man, because these are not essential to his humane nature and being. And when these are gone for a time the chief principles of nature, the radical heat and moisture, the breath, life and reasonable soul may still continue, though much weakened in their functions and operations, and within a while recover and restore him to all which was lost in as great perfection as ever they were before. And so a Christian may lose the fruits of his chief graces, which are the delight and comfort of his life and being, and yet those essential, radical and fundamental virtues ever remaining, he continueth still a Christian and the child of God; and these preserving his life and being, will recover and restore the other to their former or greater perfection, so that when he dieth he shall be richer in all spiritual grace, than he ever was in the whole course of his life. Neither can grace and virtue more decay in the faithful and regenerate, than sin and corruption in the wicked and unregenerate, in whom there may be some intermissions or temporary surceasing in respect of the acts of sin and practise of wickedness, though they be habitually as corrupt as ever they were, and the more they are for carnal and worldly respects restrained from the committing of sin, the more in their longing desires, hearts and affections they adhoore and cleave unto it; for so also there may be some interruptions in the practice of godliness, and some surceasing of the acts and operations of Gods saving graces, and yet the graces themselves do not die and perish, and in these intermissions the sound Christian hath restless long after the sense and feeling of renewed graces, and shows as much fervency of affection and entireness of love towards them by his bitter mourning for their absence, as he formerly did by his joy and rejoicing in their presence and his comfortable fruition of their sweet society. § Sect. 8. That saving and fundamental graces may be lost in some degrees at least in respect of their operations. Lastly those fundamental graces themselves▪ howsoever they cannot by the assaults of the flesh be wholly or finally lost, yet may they, in some sense be weakened and impaired in respect of their degrees. As for example the strong faith may be shaken with doubting, the most fervent love may be cooled and lose the first degrees of heat, the most assured hope and affiance may somewhat quail and be abated; and so in the rest. The which we see in the example of job, David, Peter, the Galathians and the Angel of the Church of Ephesus, who is reproved for having lost his first love; and of Sardis who is exhorted, to strengthen the things that remained and were ready to die. Yea these graces Apoc. 2. 4. Apoc. 3. 2. may be not only shrewdly shaken and sore wounded, but also cast into a dead sound in which there will appear, neither to others, nor those that have them, any motion, breathing or sign of life, so as there shall be little difference between them whilst this trance lasteth, and those carcases which are dead in sin. But yet as I take it (submitting my judgement herein to the godly learned) all this is to be understood of the functions, acts, and operations of these graces, which may decay in their degrees, till they seem perished and lost; but as for the habits of these graces themselves, they never decay in God's children, not so much as in their degrees, but are in a continual growth until they come to their full stature and perfect age in Christ. In which regard they are said to be trees of righteousness of Gods own planting, which are not one Psal. 1, 3. Esa. 61. 3. year larger and taller, and the next less and lower, but in continual growth, till they be transplanted into the heavenly Paradise; and howsoever they may have sometimes leaves and fruit, and soon after bear neither, yet in respect of their essential parts as root▪ body and boughs, they are still in growing, the root in the winter of affliction, the body and brances, in the spring-time of prosperity. So they are called God's building, in which after the foundation Psal 92. 14. is laid, the wise builder proceedeth to bring them ●o perfection, that they may be fit Temples for himself to dwell in, and doth not one day set up, and another pull down, a course better befitting Penelope's web, than so excellent workmanship of such a master builder. They are also the children of God, who grow till they come to their full stature and to a perfect age in Christ, as the Apostle Ephes. 4. 13. 14. 15. speaketh; And we know it to be a monstrous thing in nature, that the same person should interchangeably be this year of good stature, and the next year a little dwarf. Finally these graces are fountains of living waters, which are not like standing pools, sometimes full and Esa. 58. 11. sometimes empty, but are continually springing and sending forth their sweet and pleasant streams. And in this respect the wise man compareth the path of the just to the morning light, which shineth more and more unto the perfect Pro. 4. 18. day. Again the wicked which are the children of Satan, do still grow in wickedness until their measure being full, God sweepeth them away with his judgements, and howsoever their growth is sometimes less and sometimes more, yet they sin, even whilst they seem to leave sinning, and commit evil whilst they appear to do good; and whatsoever their particular actions may be, yet still they grow and go on in their wicked courses, so that it may be truly said, that his last estate is his worst estate, and the longer he liveth the more he treasureth up wrath against Math. 12. 45. 2 Pet. 2 20. Rom. 2. 5. the day of wrath, daily piling up fuel to maintain the fire of hell, in which he shall everlastingly be burned. And so in like manner the children of God do still grow in spiritual grace, and when they do actually evil, through God's mercy it tendeth and turneth to the furthering of their growth in grace and goodness. Finally if there might be a surceasing of their spiritual growth, and that their graces in part and in some degrees might be lost and perish; then might they also be wholly abolished seeing the same reason is of the whole which is of the parts, and if the finger be corruptible, then also is the whole body, if one drop of water, or the least mote of the Sun, might be annihilated, then also might the main ocean & the whole world. § Sect. 9 Whether David lost any degree of his fundamental graces when he committed adultery & murder Yea but did not David lose some degree of his graces when he committed those fearful sins of murder and adultery; and the Apostle Peter when he denied his Master? I answer that there might be a decay, yea an utter surceasing of them for a time, even till they were renewed by repentance; yet not in the habits, and (as it were) the essence of their graces, but only in their actions and operations. So the Sun shineth continually in his full brightness, and yet it is often had from our eyes by the dark clouds or opacous earth. The fire still retaineth his natural heat, and may increase itself in combustible matter when it is covered with ashes, or is so penned in through the closeness of the place, that it cannot for the present be seen or felt. The faculties of the soul are not lost or lessened in the time of sleep or in a dead sound, although there be a surceasing of the actions and operations. A child which is growing doth not in the fit of an ague lose his growth, and howsoever the flesh may be abated and strength impaired, yet the radical moisture and heat being inwardly preserved, well may his growth be a little while hindered, but when the ague is lost and passed, he groweth faster than ever before. So the streams that come from the fountain may be for a time stopped in their course, but in the very time of the stopping they are multiplied and increased, until at last they grow so strong, that they beat down that which hindereth their course, or rise so high, that they overflow and run over it. And that I may fit the similitude to our present purpose, a worthy champion may be so tired in the fight, that he may have no more strength than a child to perform any valorous enterprise; and yet the act and operation of his strength is only hindered for a time; and as for the habit itself it is not impaired, but much increased by this martial exercise, and will also appear more able for like employments after a little rest, and much more vigorous and strong even in respect of act and operation. And thus it is with the faithful in this spiritual conflict; their outward foils do not impair their inward valour, but rather excite them to unite all their forces against their enemy, that they may recover their lost honour; and their falls in the Christian race, do not take away their habitual swiftness, but make them more earnest after their rising to show it more apparently, whilst they labour to recover that disadvantage by making better speed than they did before. God's graces in them increase in the fountain when they are stopped from running in the stream; and when this holy fire is kept by some outward obstacle and (as it were) the Antiperistasis of sinful corruption, so as it cannot flame out, nor extend the heat far of, then doth it increase inwardly, and when it bursteth out doth burn with greater heat than it did before, when it had full liberty, and was not kerbed in with any outward violence. § Sect. 10. That our spiritual graces in the conflict do not stand in their own strength. By all which it appeareth, that the chief and fundamental virtues by which a Christian is a Christian and the child of God, are not in respect of their hahits and essential being, so much as impaired in the least degree in the spiritual conflict with the flesh, but only in regard of their actions and operations, which for a time through the strength and violence of corruption may be hindered, intermitted, yea in outward appearance wholly annihilated and abolished. But we must take heed that we do not ascribe the permanency and growth of these saving graces to any property or excellency which they have in themselves, as though they were able in their own virtue 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 far more perfect and excellent, than any mere man ever since the fall attained unto; then how much less can we, whose graces are Math. 12. 20. & 17. 20. mingled with imperfections and stained with corruptions, especially the weakest of God's children, whose faith is like the smoking flax and bruised reed, which in their own nature are soon quenched and easily broken, or like the grain of mustard-seed, which is (as our Saviour speaketh) the least of all other? but yet even of their first and smallest seeds of graces, it may be as truly said 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 midst of the temptations of Satan and their own flesh, they still grow from one degree to another unto a perfect age in Christ, even as the little infant thriveth as certainly in the natural growth, notwithstanding his weakness and all outward lets and impediments, to childhood and youth, as the youth doth to ripe and perfect age. But this our standing and thriving in the state of saving graces, is to be ascribed to the power and promises of God, to our union with Christ, from whom we receive lively sap and juice, by which we are nourished in all grace and goodness and to the continual and gracious assistance of our good God, who strengtheneth and supporteth us against all the power of hell. § Sect 11. An objection against the former doctrine answered But some will say, that this doctrine is liable to much abuse, seeing many will take occasion hereby to become presumptuous and secure, because being (as they suppose) endued with these graces which are essential to a Christian, they shall never lose them, no not so much as in some degrees, but even when they sin their graces are in the spiritual growth unto perfection. To which I answer, that so is the doctrine of justification through God's free grace by faith, yea of God's mercy, redemption by Christ, and all the promises of the Gospel; For where as the Apostle taught, that where sin abounded, grace abounded much more, Rom. 3. 7. 8. & 6. 1. Rom. 1. 16. 2 Cor. 2. 16. some were ready to say, Let us sin them that grace may abound, and when with best caution we deliver the truth, we shall find that that which to some will be the strong power of God to salvation, will be to others a stumbling block of offence, to others foolishness, and that the same Word of God, willbe as too the elect, the savour of life unto life, so to the wicked and reprobate the savour of death to their deeper condemnation. But it is not possible that any sound Christian who is endued with these graces in truth, should thus abuse that which hath been said to security and presumption; for though the spirit of God fight in them against the flesh cannot be overcome, yet may it be shrewdly shaken and foiled in the conflict; though we cannot lose these fundamental virtues, neither in whole nor in part, yet through our negligence, unworthiness and corruption, they may be suspended by God from their functions and operations, and all their sweet fruits and effects, the peace of conscience, assurance of God's love, and joy in the holy Ghost, may be taken from them, which is their chief comfort and the very life of their life, without which it is but a continual torment, and painful agony of bitter death; they may lose the sense and feeling of all these graces themselves, and be brought into such an apologetical fit, that no life of grace will appear in them, either to themselves or others. In which estate there can be to them nothing but horror and vexation of spirit; and out of which they cannot recover but with great difficulty and appearance of danger. For before they can purchase their former peace, they must pass through the painful purgatory of bitter repentance, shed from their eyes many a salt and brinish tear, if not from their hearts drops of blood, they must send forth many a deep sigh and bitter groan, have outwardly lean bodies, and pale visages, and inwardly afflicted minds, and many a pinch and pang in their wounded conscience; and the longer that they lie securely snorting in their sins 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 painful it always proveth. For if we be presumptuous children, the Lord like a wise father will make us drink so deep of the cup of his wrath, and feel the weight of his heavy hand, that after we have tasted of this bitter potion, we will ever after be more careful of preserving our health, that we may not be forced again to take such physic, and having felt his strength we will never willingly neglect any means 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 work out his salvation with fear and trembling, and whilst he thinketh that he standeth, he will take heed of falling. He will give kind entertainment to the good spirit of God, avoiding all things which might vex and grieve it, he will earnestly use all means whereby the graces thereof may be increased, and diligently avoid the contrary means, whereby they might be weakened and impaired; he will keep a narrow watch over all his ways, and buckle close unto him the whole Christian armour whereby he may be able to stand in the day of tentation; he will labour and strive with all diligence to make his calling and election sure, and courageously resist all the encounters of his spiritual enemies; and knowing that he standeth more firmly in the power of God's promises then in his own strength, he will oftentimes lay claim and challenge to them by fervent prayer, crying out with David, O Lord remember the promise made to thy servant, wherein thou hast caused me to trust. Psal. 419. 49. § Sect. 12. Of the assured victory which the spirit obtaineth over the flesh in this conflict. The second thing to be considered in the success of this conflict, is the assured victory which the Spirit always obtaineth over the flesh; for though it be often weakened and wearied, yet it can never be utterly vanquished, but still recovereth strength and courage, whereby again it prevaileth and putteth the flesh to flight; though it receive many wounds, foils and falls in the combat, yet the wounds are recured by applying of the precious balsum of Christ's blood, by the hand of faith, and it recovereth of the soils and falls through the power and promises of God apprehended by the same means, and through the gracious assistance of God's spirit which supporteth our weakness, and when we are ready to faint and sink, sendeth fresh supplies of renewed graces which re-enforcing our decayed bands, encourageth us to give fierce assaults, against the flesh and the lusts thereof and enableth us to obtain the victory. Neither is it possible that the flesh or the Devil himself should finally prevail against the man regenerate, not because he is mightier than they, or is superior in power or policy, (for herein even the stoutest champion cometh far short of our spiritual enemies) but because God hath in many places of holy scripture promised unto them victory, and that if they will resist and fight, their enemies shall flee and be discomfited, and therefore the issue of the battle resteth not upon their strength, but upon the infallible Eph 6. 10. 12 truth of God which can never fail. Secondly, because we sight not with our own weapons, but with the sword of the spirit which nothing can withstand; we stand in the field not in our own armour, but in the complete armour of God, which being o● his making, must needs be high proof, and will not by its weakness and insufficiency discredit the workman; we go not on warfare in our own private quarrel, but (like David against Goliath) we go out against them in the name of the Lord of Hosts, the God of 1 Sam 17. 45 the armies of Israel whom they defy, and his battles we fight who is all-sufficient by his sole word to give us victory, and therefore we are sure to prevail in so good a quarrel, neither will our Grand-captain, let his mightiest enemies destroy the weakest of his soldiers, who bear his colours and fight under his standard, seeing it is his own cause, and he is able alone without other help even with a word of his mouth to vanquish them all, and put them to shameful flight. Thirdly, because it is the spiritual conflict wherein the spirit of God with the royal army of his graces, fighteth against the Devil and his chieftain the flesh with the lusts thereof; and therefore we cannot doubt of victory, unless we should in again, that the holy Spirit should want power to prevail against the wicked spirit, or having it would in his wisdom suffer himself to be so much dishonoured as to be vanquished in the conflict. Finally, we are sure of victory, and that the enemies of our salvation shall never be able to prevail against us, because our victorious Eleazar jesus Christ hath already overcome them all, and only putteth us to fight against conquered enemies; yea and that we may receive no mortal hurt in this conflict, he holdeth us by the right hand and biddeth us to fight without fear, yea himself holdeth us in his right Esa. 41. 10. 11. 12. & 42. 6. hand, and as he is powerful to keep us, so he hath bound himself by his gracious promise, that none of our enemies shall pull us from him. Yea which is most of all, he hath inseparably united us unto himself by his holy spirit, and made us lively members of his body, and therefore being joh. 10. 28. powerful to defend us, he will never suffer us to perish, for so should his own blessed body receive no maim. § Sect. 13. An objection against the former truth answered. Now whereas it may be objected that there are many Christians, who by themselves and others are reputed members of Christ, that yet quite fall away from him, and become limbs of Satan; to this I answer that the members of Christ generally so called are of two sorts: First such lively members as are inseparably united unto him by his holy spirit and a lively faith, the which neither the Devil, nor the flesh, nor all the power of hell can pluck away from him. Secondly such as are improperly called Christ's members, being dead and fruitless, and only so in their outward profession; the which they making only for worldly respects, must necessarily fail when they fail, and be quite severed from Christ, when their outward profession which is the only bond of their union is taken away; even as a wooden leg which is tied to a living body with strings and points, must needs fall from it, when they are cut in sunder; the which separation doth not prove that the true members of Christ may perish, but rather that these who have thus perished, were never the true members of his body. As for the lively members of Christ's body, they can never be parted from him in respect of their spiritual union, because the spirit of God which is the chief band of it can never fail. It is true that there may be a temporary separation between our bridegroom Christ, and the Christian soul espoused unto him, but not Hos. 21. 9 in respect of their spiritual union, for he betrotheth her unto himself for ever, in righteousness, judgement, loving kindness, mercy and faithfulness, as the Prophet speaketh; and not sin itself can separate them, for it is one branch of the marriage covenant, that he will forgive her sins and remember jer. 31. 34. them no more; nor death, for they are both immortal: Only they may be parted for a time in respect of communion, and fellowship, & of that sweet influence of his spiritual graces, at least in her feeling & apprehension. Even as the wise and loving husband may for the heinous faults of his wife, cease for a time to communicate unto her his person in respect of sweet society, & delightful familiarity, and yet the union of marriage remaining firm, he may receive her again upon her repentance into his wont favour, and communicate unto her himself with all testimonies of his love. But this chaste spouse the Christian soul can never sleep in security nor rest contented in this estate but with the Church in the Canticles, she lamenteth the absence of her dearest love, Cant. 3. 1 she never ceaseth seeking of him in his holy ordinances, and in the exercises of faith and repentance, till she have found him, and have the sensible fruition of his sweet society; where by she approveth herself to be united unto Christ in conjugal affection, seeing it is as undoubted a sign of it, to mourn for the absence of our bridegroom, as to rejoice in his presence and our fruition of his love. § Sect 14. That there are 2 degrees of the spirits victory. 1 in this life. Now being thus united unto Christ, the faithful are sure to obtain the victory; yet not all at once, for there are two principal degrees of it; the first in this life, in which this conquest over the flesh is but inch cure and begun, the carnal lusts thereof not being wholly abolished, but only in part and in some degrees mortified; to which purpose one saith, that these unlawful motions of the flesh can not be taken from us, as long as we carry this body of flesh about Grego. in 1 Reg lib. 5. Cap. 11. us, the violence only of moving may be abated. Neither can we wholly hinder it, but that the law of the flesh will move the members but yet we may take from the flesh the violence of it motion. By reason whereof the conflict between these enemies continueth (because these cursed Canaanites are not quite rooted out but remain still in the land) not only in our first conversion, when as we are but babes in Christ, but even throughout the whole course of our lives. But still for the most part the end and issue of it is the victory of the spirit over the flesh, although it be obtained with many foils in the fight. And how soever the spiritual man may have such mists of ignorance cast before the eyes, that he sometime erreth; though he may be sometimes alured with the baits of worldly vanities to turn aside out of the right path, & sometimes may be thrust out of it through afflictions, and the violence of temptations, yet his general course whereof he hath resolved, and wherein he hath constantly set himself, is the great King's highway of holiness and righteousness, out of which if at any time he hath erred he returneth into it again, and traveleth in it with more than wont diligence; whereof it is that the Apostle maketh it a sign of these who are in Christ jesus, that they walk not after the flesh, but after the spirit, whereby Rom. 8: 1. is meant that whatsoever their particular slips or errors may be, yet it is an infallible mark of a sound Christian, that he generally and for the most part constantly holdeth on in his Christian course of holiness and righteousness, notwithstanding all the encounters of his spiritual enemies, and the manifold blocks which they cast in the way. § Sect. 15 Of the second degree of victory at the hour of death. But yet whilst we continue in this life the victory is neither gotten nor held without a conflict, wherein the spirit is often foiled, and so thrust on with a kind of violence into sinful courses, and interrupted and hindered in it holy endeavours, that the spiritual man is forced to complain often with the Apostle, that he omitteth the good he would, and doth the evil which he would not; and that there is a law in his members warring▪ against the law of his minds, and bringing him into captivity to the law of sin. But Rom. 7. 19 23. in the end of this life we shall obtain a full and perfect victory over the flesh and the lusts thereof, which shall not only be mortified and kept from reigning, but also wholly abolished and rooted out, so as it shall have no residence or being in us, for than we shall triumph over all our enemies, and so trample them under feet, that they shall never be able to rise again, and disturb our peace; and then there shall be no place or time for fight, but for receiving the crown of victory, and the enjoying of everlasting peace, and with it glory, immortality, and endless happiness in God's kingdom. According to that of the Apostle, I have 1 Tim. 4 8. fought a good fight, I have finished my course, I have kept the faith; henceforth is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: And the promise of our Saviour; To him that overcometh, will I grant to sit with me in my throne: even as I also Apoc. 3. 21. overcame and am set down with my Father in his Throne. CHAP. XIIII. Of the reasons which may encourage us to this conflict against the flesh. The first reason because it is the will of God that we should fight against it. AND thus have we showed, both the nature of this enemy the flesh, and of the conflict between it and the spirit: now we are to speak of the means whereby we may obtain the victory in this combat; unto which there are two things required. First a due preparation to the fight; and secondly a wise and valorous carriage and behaviour in the conflict itself. Unto the former also two things are required. First a serious consideration of those reasons and arguments which may put courage into us, & make us resolute & valorous in assaulting this enemy. Secondly a right use of certain means whereby we may be enabled to overcome. The reasons which may encourage us to set upon this enemy are many: first because it is the will of our grand Captain, the Lord of Hosts, that we should encounter this enemy, unto which he doth no less often and earnestly press us to yield our obedience, by his express commandments, then that we should make daily war against the world and the devil. As first that we should depose it from the thorn of regency; let not sin reign in your mortal body, that you should obey it in the lusts Rom. 6. 12. thereof. That we should give it no satisfaction or content walk in the spirit, and ye shall not fulfil the lust of the flesh. Yea rather that we should utterly renounce it; for the grace Gal. 5. 16, of God which bringeth salvation teacheth us, that we should deny these worldly lusts, and that we should live soberly, and Tit. 2. 11. 22 righteously, and godly in this present world. So the Apostle Eph. 4. 22. from God requireth, that we should put of concerning the former conversation the old man; which is corrupt according Col. 3. 5. to the deceitful lusts; yea that we should mortify these earthly members, and do our best, not only to subdue them, but to put them to death, yea to a shameful death, crucifying the flesh with the affections and lusts, as the Apostle speaketh. Gal. 5. 2●. The which commandment hath a grievous comination and gracious promise annexed, whereby we are provoked and encouraged to yield our obedience unto them; namely that if we live after the flesh, we shall die, but if through the spirit we do mortify the deeds of this body of sin, we shall live. That is either die temporally and eternally, or live the life, of grace here, and of glory in the life to come. Rom. 8. 13. § Sect. 2. The second reason is the necessity of this conflict. Pro. 29. 21. Secondly, let the necessity of this fight animate and encourage us to enter into it, seeing we can have no peace or truce with our sinful flesh but upon most woeful and miserable conditions; if we do not fight against it, it will fight against and overcome us; if we delicately bring up this slave from his youth, he will not only be as a son, but as a tyrannous Lord and master at the length; if we hold it not strictly under in base subjection, it will lead us captive unto sin, and enthrall both our souls and bodies in most wretched bondage; so that much better it were for us to be miserable galleyslaves to the merciless Turks, then to be held in this cruel bondage, although a generous and noble death were much to be preferred to either of them. Better it were with the Prodigal son to become swineheards and feed filthy hogs, then to become servants and slaves to these sensual and more filthy lusts, which make us to take delight in nothing but in wallowing in the mire and sink of sin. Now how unworthy is it our being and breeding, that we who were by our creation the sons and children of the glorious creator of heaven and earth, should by yielding ourselves to our carnal and sinful lusts, become slaves to such cruel tyrants; who will make us employ our bodies & minds which were created for the service of the great God, in the miserable Maior sum et ad maiora genitus quam ut mancipium sim mei corporis. Seneca. bondage of sin and Satan? The heathen man could say that he was more noble and borne to more excellent ends than that he should become a slave to his own body; and should not we who far exceed him in spiritual nobility, as having God for our father, and jesus Cbrist for our elder brother, fight rather in this warfare unto blood and death, then to become captives & thralls to a far worse master, even the body of sin and death which dwelleth in our members? But as the flesh is hateful for it base and carnal tyranny; so is it in respect of the pollution and filthiness thereof most odious and loathsome; for there is no filthy sink, no stinking carrion to be compared unto it. Now which of us (as one saith) especially ennobled by birth, and liberally Bernard lib. de dilig. Deum. brought up, that being clothed with loathsome rags, spawled on with filthy spittle, and in most beastly manner defiled with noisome excrements and filth, that would not exceedingly loath and abhor them, hastily strip them off▪ and with indignation cast them away. And therefore he who findeth not his garment, but himself within under his garment, to be such an one, it becometh him to grieve so much the more, and to be astonished in his mind, because he beareth, and is feign to carry about with him, that which being much more near, is also much more loathsome & abominable. § Sect. 3. The 3 reason taken from ●●e manifold evils which a●c●●ent unto us by the flesh. Thirdly, let the manifold evils which are done unto us by the flesh, make us to undertake this combat against this malicious and pestilent enemy with all courage and resolution. For it is more mischievous unto us then the devil himself, who (as hath been showed) could never hurt us, if we were not first betrayed by this inbred enemy. Yea it is worse than hell and damnation, as being the cause of them both, and without it hell were no hell, neither could condemnation fosten upon us, unless we walked after these carnal lusts. It is the root of all sin, and the wel-head and fountain of all other wickedness, from which idolatry, blasphemy, murder, adultery and all impiety and unrighteousness grow and spring. Consequently it is such an enemy as maketh God himself our enemy, exposing us to the hot flames of his fiery wrath, and would innumerable times cast us headlong into the everlasting torments of hell fire, if the infinite mercies of God did not stay us in the way. It is the provoker and enticer to all wickedness, and all the outrages and horrible crimes which are committed in the world, may challenge the flesh as their chief cause and author. From it came Cain's murder, Lot's incest, David's adultery, the malice of the jews and Priests which moved them to slander, apprehend, accuse, condemn, whip, crown with thorns, and crucify the Lord of life. It was it that pierced our saviours hands and feet, that thrust the spear into his side, that made him to be in that agony and perplexity in the garden and upon the cross, and which moveth men daily to crucify him afresh, and to trample his precious blood under their filthy feet, as though it were an unholy thing; and can we find in our hearts to have any peace or truce with such a malicious enemy to our blessed Saviour? And shall we not rather with implacable anger and constant resolution assault, pursue, wound and kill it which offered all these indignities to our dearest Lord? Moreover as it is the cause of all sin, so also of all punishment in this life, of all our miseries, of sickness and diseases of the body, trouble of conscience, and terrors of mind, of poverty and penury in estate, loss of our good names, shame and reproach, and all other the deserved punishments of sin, and for conclusion of all, of death in the end of our lives and of everlasting condemnation and destruction in the world to come. For if we live after the flesh we shall die, the death of body and soul, and not only be deprived of God's favour, of the eternal fruition of his heavenly kingdom, and those unspeakable joys which shall never have end, but for ever be plunged into the lake of perdition, whereas is weeping and gnashing of teeth. Now what can justly more incense our anger to take sharp revenge upon such an enemy, then to consider that it is unto us the author of all mischief, and plungeth us into all evil both of sin and punishment? § Sect 4. The 4 reason is taken from the assurance of victory. Lastly, let this encourage us to the fight, in that if we make war against our flesh and the lusts thereof, we shall be sure to obtain the victory, and not only overcome them, but with them the world, the devil and all other enemies of our salvation. To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates, ubi vincuntur invisibiles cupiditates. etc. August. de Agon. Christ lib. cap. 2. Tom. 3. col. 762. excellently speaketh. There (saith he) the invisible powers which are at enmity with us are overcome, where the invisible lusts are conquered and subdued. And therefore we who overcome the desires of worldly things in ourselves; it is necessary that we should also overcome him who by these desires reigneth in man, etc. For within us we overcome those who assault us without, whilst we overcome our lusts by which they reign and rule in us; as on the other side those whom they find like unto themselves, them they draw with them into the like punishments. For as I have said these outward enemies have no power to hurt us, but when this secret traitor betrayeth us into their hands; they have no weapons that can pierce and wound us, unless our own corruption both steel and point them, and also disarm and leave us naked to their malice and fury; they cannot enter and sack our souls, robbing and spoiling them of all spiritual treasures, and leading them captive unto all manner of sin, unless the flesh did open the gates disarm us of God's protection, and breaking down the walls of our defence, did expose and lay us open to their merciless cruelty. CHAP. XV. Of the means whereby we may be enabled to overcome the Flesh. § Sect. 1 The 1 means that we put on the whole armour of God. ANd these are the reasons which may encourage us to this fight. Now of the means whereby we may be enabled to overcome; the which are principally two; the first that we take unto us and put on the whole spiritual armour of God; the second that we carefully observe & put in practice divers rules fit for this purpose. For the former, the battle is to be maintained against the flesh, and therefore the weapons of our warfare must not be carnal, seeing they will rather strengthen and cherish, than wound and mortify fleshly corruptions, but they must be spiritual, even that whole armour of God described by the Apostle in the sixth chapter to the Ephesians. For as the Apostle telleth us, though we walk in the flesh, yet we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds, casting down the imaginations, and every high thing which exalteth itself against the knowledge of God, and bringing into 2 Cor. 10. 3. 4. captivity every thought to the obodience of Christ. But of this spiritual armour I shall not need to speak in this treatise, having already entreated of it in the first part of this Christian warfare. Only let me persuade every Christian that is willing and desirous to get the victory in this Christian warfare, that they do with all diligence put it on, not only by piece-meal; for spiritual death, as well as corporal, can make entrance by one place unarmed and undefended, as if the whole armour were left off, but we must be armed at all points, that all being covered none may be endangered. Otherwise we shall never be able to maintain this fight with any true valour or hope of victory. For howsoever a soldier may be even unarmed and without weapons foolhardy and desperate, yet he can never be truly valorous, and though he may be rash in making attempts and rushing into the fight yet can he not being unarmed and receiving one wound after another, be courageously constant in holding out unto the end of the conflict, but is fit by reason of his lightness to run away, then to maintain such a fight as yieldeth unto him no hope of victory. And in the second place let us persuade every one who fighteth in this Warfare, that they do not trust in their own strength, but in the power of God's might, nor in their spiritual armour and weapons which in themselves are far too weak to bear off the canonshot of our mighty enemies, but in the promises of God which assure us of victory, and in his gracious assistance which we are daily to crave by fervent prayer, whereby, and by nothing else we shall be enabled to obtain the victory. § Sect. 2. The 2 means is to observe certain rules for the weakening of the flesh. And 1 that we do not nourish the enemy which we would overcome. The rules of direction which are to be observed and practised of those who desire to get the victory in this spiritual conflict are of two sorts: For either they tend to the weakening and subduing of the flesh, or to the nourishing and strengthening of the spirit. The former also are of two kinds. The first is that we withdraw and withhold from the flesh all means whereby it may gather strength; the second that we use the contrary means whereby it may be weakened and disabled. Concerning the former: it is the care of all men that are to fight against mighty enemies, to deal with them as the Philistims with Samson, first curiously searching where their chief strength lieth and wherein it consisteth, and then in the next place using all means to disable and deprive them of it; whereby the victory becometh more easy and assured, and less dangerous and disaduantageable to the conquerors. The which course must be held also by us in this combat with the flesh, if we desire to overcome To which purpose let us observe these three rules. The first is, that we do not nourish and strengthen the enemy which we desire to overcome. As for example we must not feed our flesh with sinful pleasures and carnal delights, nor give it ease and contentment by satisfying and glutting it with all worldly superfluities; we must not cocker and pamper it with ease and delicacy, with gluttony and drunkenness, with unlawful sports or immoderate use of honest recreations, with chambering and wantonness, merry meetings and the voluptuous delights of worldly men. For though this might go for good policy between nation and nation, to help forward their enemy in their voluptuous delights, because hereby they are weakened and made effeminate; yet it is not so in this conflict with the flesh, seeing the more it is effeminated and pampered with carnal delights, the more it is strengthened against the spirit. Now what folly is it to victual a mighty enemy which warreth against us, and to put weapons into their hands whereby they may kill or put us to flight? The which notwithstanding is daily committed by innumerable Christians, who profess themselves enemies to the flesh, and yet in the mean time give themselves over to all voluptuous courses, and take more care to satisfy the lusts of the flesh, and to nourish and strengthen it with worldly delicacies, than ever they did for the enabling of the spirit, that it might obtain the victory against our spiritual enemies. And as we are not to nourish the flesh by ministering food unto it, so are we not to leave it to it own liberty, and to make free provision for itself without restraint; which if we do, it will need no other purueigher to provide victuals enough, for the satisfying of our carnal lusts. To which end let us remember that it is far unfit that the flesh should have the liberty of a son and friend, seeing it is a base slave and bitter enemy: and therefore if we do not put it (as it were) under hatches and keep it like a galleyslave in fetters and chains, no sooner shall those great Pirates Satan and the world set upon us, but it will join with them, and betray us into their hands. There is no enemy that maketh war against another, when as he hath besieged their city, will send them in provision of victuals, neither yet will they suffer them to use their liberty in going out and in at their pleasure, to forage in the fields, and to furnish themselves with all necessaries to maintain them in the time of siege; but they begird the walls on all sides with trenches and bulwarks, and keep a narrow watch and strong guard to restrain them from all liberty; and thus must we deal with our enemy the flesh, if ever we mean to get the victory: For if we do not keep a diligent watch and strong guard over it, but give it liberty to rove and range at it own pleasure; it will be to small purpose that the spiritual man doth not puruaigh for it, seeing it will make enough provision for the satisfying and nourishing of our carnal lusts, and for the strengthening of itself against the spirit. If we lay the reins in the neck, and suffer it to go which way it will it will quickly carry us out of the narrow path into the broad way which leadeth to destruction. If we suffer our deceitful hearts (Dinah-like) to wander about and gaze upon worldly vanities, they will quickly meet with wicked copesmates, who will dishonest and allure them to commit spiritual whoredom. If we give them leave to enjoy their liberties without restraint, to follow their pleasures, and even to seek after the occasions and means of evil; it will not be long ere the flesh will prevail, and lead us captive to the committing of sin. When we with care and diligence keep us in our ways, we have promises from God of his protection and assistance, and of our own safety and preservation: but if with Shemei we Psal. 91. 11. will for our worldly advantage pass the appointed bounds, and go such ways as our own hearts can tell us, are full of danger; it is no great wonder if we be surprised, and pay a dear prize for our presumption, as we see in David's example, who giving ease and liberty more than ordinary to his flesh, and keeping no watch over his senses, was easily overtaken, and made a captive and slave to his filthy lusts. And therefore if we would avoid the like danger, let us carefully keep ourselves within holy limits, and bridle and curb in the flesh by religious fear, not pleading for unlawful liberty, or esteeming it too great strictness and preciseness to avoid, not only all sin, but even the occasions and means which bring unto it; for if we give the least liberty to the flesh it will draw us on from one degree to another, till at last it bring us to all manner of licentiousness. § Sect. 3 We must withdraw from the flesh the provision and munition whereby it is strengthened. The second rule is that we do not only not give willingly liberty to the flesh to make it own provision for the satisfying of it carnal lusts, but also when it would take it whether we will or no, that we forcibly restrain it; and like those who besiege their enemies in a city, that we stop all passages by which it might be victualled, whereby being famished and starved it will be forced to yield unto the spiritual part. Whereas on the other side if we suffer it Si carnem nutriatis, et ipsam frequenti mollieie, ●c iugi deliciarum fluxu foveatis; in solescet necess●rio adverins spirit● et fort or illo esticitur. Cyril. in Leuit. lib. 9 Col. 129. to be stored with provision and to be fed unto the full with all carnal dainties, it will wax stronger than the spirit, despise it forces, and sally out upon it, committing many cutrages, and doing much damage and mischief unto the Christian soul. Yea it will wax proud and insolent, foil the regenerate part, and force it to live in most miserable bondage. To which purpose one saith, that it fareth with the flesh and the spirit as with two mortal enemies in the field; for he that by any means aideth and strengtheneth the one, doth thereby make way for the vanquishing of the other. He that Perinde a●que in acie hinc atque hinc instructa ad conflictum qui alteri partifert suppetias facit ut alter vincatur. Basil de iei●mio. joineth with the flesh doth oppose the spirit, and he that standeth on the spirits side doth bring the flesh into bondage and captivity. If then we would have the flesh kept under the rule of the spirit; We must use it (as Augustine speaketh) as men are accustomed to use pampered and resty jades, which because when they are full fed, and ready to kick against their master, to wince and fling, and either to cast the rider, or getting the bridle between their teeth, to carry him out of the roads way, August. de Cantico novo lib. Cap. 3. T. 9 c 936. over hedge and ditch, and places of danger; therefore as they are travailing they keep back the provender, and give him no more meat than necessity requireth; that so they may tame him with hunger whom they cannot rule with the bridle and spur. For so must we weaken and tame the unruly flesh with fasting and abstinence, when it is grown so lusty and insolent, that neither the bridle of comminations nor the spur of God's judgements will keep it in order. And Carnis infirmitas robur spiritui auget et subministr at vires; itae contratio noveris carnis fortitudinem debilitatem spiritus operari. Bernar. ser. 29. in cant. hereby we shall add strength unto the spirit. For as one saith; The weakness of the flesh increaseth, the strength of the spirit; even as contrariwise the strength of the flesh doth bring weakness to the spirit; and indeed what great wonder is this, if a man be made stronger by the weakening of his enemy? But yet we are not to understand this of the natural strength of the body, as though the weakness of it did give strength to the regenerate part, or did repress and subdue the unruly passions and sinful lusts of the flesh, seeing these may remain in their full strength in a lean and weak body; but of the power and vigour of the body of sin and carnal corruption, which by the exercises of mortification, fasting and abstinence, are weakened and held in subjection, because the flesh, by the body, as by an organ and instrument, doth enjoy it sensual delights, and carnal pleasures, whereby it is strengthened to the committing of sin, by which the spiritual part is wounded and weakened. In which respect (as Cyrill well saith) We give stings and weapons to the flesh, arming and strengthening it against In levit. lib. 9 Col. 129. the spirit, when as we pamper the body with delicacy, inflame it with wine, handle it daintily and effeminately, and nourish in it all enticements and provocations to lust. Which who so doth; what doth he else but strengthen his enemy for his own ruin and overthrow? What doth he but cocker a slave, and famish a son? There are (saith one) too by God committed to thy custody, a noble man and a slave, on this condition that thou shouldest feed the slave like a captive with bread and water, and entertain the Noble man with all provision befitting his dignity. But thou contrariwise consumest and killest the Noble man with hunger, thirst, and many injuries; but nourishest the slave with all dainties and delicacies; whereby making him insolent, he becometh a rebel against his Lord, and rising against him in arms, hurteth, woundeth, and at last killeth him. What then wilt thou answer unto him, who hath committed both unto thee? Thou hast showed thyself cruel, who hast not refreshed the noble man the spirit, with the dainties of virtue, with the fat and marrow of devotion, but hast nourished the contumarious slave delicately, and pampered the flesh, with gluttony, drunkenness, and the sinful pleasures of this life. And so it rebelleth against the spirit, wounding, kill and constraining it to become a servant unto sin. §. Sect 4. We must stop all the passages to keep back provision for the flesh. But what is the provision of the victuals which must be withheld from this our enemy? And from what places and parts is it to be kept back that it may receive no benefit by it? To the later I answer first, that the flesh is resident in all the parts and faculties of our bodies and souls, and therefore our care must be generally and particularly to keep it from all and every of them. Now the provision itself which we are to withhold from it, are all the means whereby it may be nourished and strengthened, and so enabled to resist the spirit. As for example, we must use our best endeavour to keep from our corrupt minds all sinful cogitations, and from our fantasies all vain imaginations, we must not entertain wicked deliberations, and ungodly counsels, pernicious errors, and false doctrine, but cut them off, when they are approaching, or cast them out, as soon as they are entered. And contrraiwise let us furnish our minds in the regenerate part, with holy thoughts, & divine meditations, with religious counsels, wholesome instructions, and pure doctrine, concerning God and his will, according as in his word he hath revealed it unto us; following herein the Apostles counsel, Set your mind on things above, not on things on the earth. So let us keep out of our consciences all manner of sin, and Col. 33. Heb. 9 14. and purge them daily from all dead works, that we may serve the living God; Let us as much as in us lieth preserve them from the hot searing iron of known, voluntary and presumptuous sins, from vain excuses of that which is evil, and false accusations for doing good; from the deep lethargy of carnal security, and from the tormenting corrasives of terrors and fears, and let us labour to keep them pure, peaceable, and tender. Let us keep or blot out of our Col. 3. 1. Phil. 3. 20. memory the remembrance of sinful pleasures, unless it be to repent of those that are past, and to loath & flee from those which are present and to come; of ribald speeches, Pet. 5. 8. 9 obscene lests, injuries received with a purpose of revenge, with all other lessons of impiety imprinted in them by Satan, the world, or our own corruption, and let us write and even engrave in them all holy documents which out of the word have been imparted unto us. Let us preserve our hearts from all unlawful lusts, wicked desires, unruly passions, and ungodly affections, especially from covetousness, ambition, and carnal voluptuousness; and labour to have them fixed and fastened on spiritual and heavenly things, and to be wholly taken up and constantly possessed with sanctified affections and holy desires. Let us keep out from our appetite intemperance, & all desire of excess, and nourish in it temperance, sobriety, modesty and chastity. Let us preserve our tongues from all corrupt communication, our cares from ungodly and dishonest discourses, our eyes from wanton and wicked objects, and finally our bodies from sloth and idleness, effeminate delicacy, excessive sleep, and all manner of carnal and sinful pleasures; and contrariwise let us entertain watchfulness, sobriety, manlike exercises, befitting our spiritual Warfare, & when being too well fed it beginneth to be wanton, let us keep it under with fasting, watching and painful labours. § Sect. 5. We must take heed especially of some principal sins which most strengthen the flesh. More especially we must take heed of such principal sins as are the chief provision whereby the flesh is nourished and strengthened against the spirit, as ignorance of God and his will, whereby the eyes of our understanding being hoodwinked or quite blinded, we may easily be misled into all the by-ways of sin, infidelity and unbelief, which nourisheth the flesh in all impiety, whilst neither believing Gods promises nor threatenings, we neither care to please him having no assurance of reward, nor to offend and displease him because we do not fear his judgements▪ security, impenitency and hardness of heart, than the which nothing more confirmeth the flesh in all wickedness, because hereby it goeth quietly on in sin without check or remorse, and putteth the evil day far out of sight. But especially we are to take heed of the love of the world, and of setting our hearts & affections upon earthly things. jam. 4. 4. 1 joh. 2. 15. For this will easily weaken the spirit, and quench all the good motions which cross and hinder us from the fruition of those moment any and mutable vanities, honours, 2 Tim. 6. 9 10. riches, and pleasures; it will root out of our hearts the love of God from which springeth all true obedience; and and thrust us headlong into noisome temptations and all manner of sin, which promise unto us the satisfying of our earthly desires. And therefore he who willbe a good 2 Tim. 2. 4. soldier in this spiritual Warfare, must not entangle himself with the affairs of this life, but labour chiefly to please and approve himself to him who hath chosen him to be a soldier. He that will have heaven for his City and country, Phil. 3. 20. Col. 3. 1. 2. must have his conversation there, even whilst he liveth in the world, and if we be risen with Christ, we must seek and set our affections on things above, and not on things on the earth. but chiefly let us flee covetousness an● voluptuousness; 1 Tim. 6. 9 10. For they that willbe rich fall into temptations, and snares, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil. So also we must take heed of voluptuous pleasures, as surfeiting and drunkenness, chambering and wantonness, lust & uncleanness, sloth and idleness For the more we pamper the body, the more we pine and starve the soul; and no more effectual are these means for the fattening of the natural flesh, then for the strengthening and increasing of sinful corrupt on, and the weakening and wasting of the spiritual part. And this we see in the example of Noah, who giving liberty to his voluptuous appetite, was overtaken with drunkenness; of righteous Lot, who by the same means became not only drunken but incestuous, and of holy David who neglecting the duties of his kingly calling, and giving way to drowsy sloth and idleness, was further foiled by his flesh, and drawn to the committing of those shameful sins of adultery and murder. And this is the cause why the Lord so strictly restraineth us from the immoderate use of these fleshly pleasures, and so much and earnestly urgeth, temperance and sobriety, fasting and abstinence, modesty, sobriety and painful labour in our honest callings, because they are notable means to mortify and subdue our carnal corruptions, and to strengthen the spirit unto all holy and Christian-duties. Even as with like earnestness he forbiddeth the contrary because there by the spirit is weakened and disabled and the flesh nourished and strengthened unto all manner of wickedness. To this purpose one saith, that as the flesh enjoying quiet rest the spirit failteth and faileth so contrariwise the Sicut enim c●●ne quiescente spiritus deficit, ita ea laborante convalescit etc. Gregot. in 7 psal. paeviten. expla, 32. psal. flesh being sick, the spirit enjoyeth health. As soft and delicate things nourish the flesh, so those which are high and hard do advance the spirit. That is fed with delights, this strengthened & made more vigorous with bitter diet. That is cherished with such things as are tender and effeminate, but this exercised and strengthened with such as are severe and rough. And again, as harsh usage woundeth the flesh, so over tender handling doth weaken the spirit; and as that is wasted and consumed with laborious exercises, so this is pinched with voluptuous delicacy. And this is the reason why when God seethe our impotency in ruling our sensual appetite he toeth our hands and maketh temperance which is so profitable to become a so necessary by withdrawing from us that worldly plenty, in which he suffereth wicked worldlings to abound and to fat and pamper themselves to their perdition. Finally, this is the cause why he teacheth us temperance, not only by his word but also by his example; for being to feed his beloved Prophet, in stead of serving men to attend his table, he sent him his meat by 〈…〉, and surely they were no great dainties that were of their dressing and providing. And 1 King. 17. 6. when he would more 〈…〉 ely feast him by his own hand that he might go forward in his journey, with more strength and cheerfulness; he that could have provided for him all manner of 〈◊〉, doth only set before him 1 King. 19 6. a cake baked on the co 〈…〉 a po● of water, not regarding the pleasing of his appetite, but having respect only to the necessity of nature. And thus when our Saviour Christ would by miracle feast the multitude, he provided only bread and fish for their 〈◊〉▪ the ground both for their stools and table, and the grass for their cloth and carpet; whereas he was as able (if he had seen it as fit) to Mat. 14. 19 have furnished this feast with all manner of dainties, which either water or land could have yielded unto him: because he well knew that the satisfying of our fleshly appetite, doth not for the present bring so much pleasure and contentment to the body, as it doth afterwards grief and vexation to the spirit. § Sect. 6. We must moderate ourselves in the use of things lawful and indifferent. It is not then enough that we restrain the flesh from things wicked and unlawful, whereby it is nourished and strengthened, but we must also moderate and diet ourselves in the use of those things which in their own nature are lawful; yea there must not only be a sober and moderate use of meats and drink and worldly pleasure, but sometimes also as occasion serveth total abstinence, for the better Solus in illicitis non cadit qui se aliquando eta licitis caute restringit. Gregor in moral. taming and subduing of the flesh. So one saith, that he only falleth not in things unlawful, who sometimes wisely and warily restraineth himself from those which are lawful. And Austin telleth us, that the best way to restrain the flesh from unlawful pleasure, is to refrain sometimes from those which are lawful delights; for he who abstaineth from no delights Qui enim a nullis refrenat illicitis vicinus est et illicitis. August. de utilitate ieiunij tract. T 9 Col. ●●67. that are lawful, is in the next neighbourhood to those that are unlawful. Marriage is lawful, and adultery unlawful: and yet temperate men, that they may be far off from unlawful adultery, do moderate themselves in the use of lawful marriage. Sufficiency in diet and drinking is lawful, and drunkenness unlawful; and yet modest m●n, that they may be far of from the beastly filthiness of drunkenness do somewhat restrain Sed saepe dum incanti necessitati condescendimus, desidetijs des●ru●mus. Gregor. moral. lib 30. cap. 14. themselves of the liberty of 〈◊〉. And this is needful for us to do, because (as another Father saith,) Whilst we give free liberty for our refreshing, we are often deceived and carried beyond our bounds, and whilst the mind flattereth itself with a conceit of necessity, it is alured and deceived with the will and appetite, etc. And whilst we do unwarily In eodem capite condiscand to necessity, we become slaves to our lusts and appetite. And again, we are to know (saith he) that voluptuousness doth so cloak itself under necessity, that the most perfect man can scarcely discern it. For whilst necessity calleth upon us to pay our debt to nature, voluptuousness doth satisfy it lust and appetite; and so much the more securely doth gluttony carry us away with headlong violence, by how much the more cunningly it covereth itself with the honest name of supplying necessity. And oftentimes in the way of eating, pleasure stealingly followeth after, and sometime impudently taketh the way and goeth before; now it is easy to see when pleasure goeth before necessity; but very hard to discern when in our eating it followeth after. § Sect 7. That we are to avoid the other extreme of hurting our bodies whilst we go about to tame the flesh. Yet here we are also to take heed of the contrary extreme, namely that we do not destroy the body whilst we endeavour to tame the flesh nor kill or hurt our friend whilst we intent war against our enemy, as when by watching, fasting & such strict exercises, we so weaken our bodies that they are disabled unto all good duties. For as we are not so to pamper it, as that it should become a fit slave for the flesh, so we are not so to afflict and weaken it, as that it should be made unfit for the service of God. So the same author saith, that sometimes whilst we do immoderately Gregor. moral. lib. 30. chap. 14. withstand our natural desires, we thereby increase the miseries of necessity. And therefore there is a certain kind of art of continency and temperance to be learned, so as we may not kill the body, but the corruptions of the flesh. For oftentimes whilst it is restrained more than is fit, it is weakened and disabled for the exercise of good works▪ and so a man is made unfit for praying and preaching and such like duties, whilst with undiscreet Saepe vero dum ●●●llo hostem insequimur etiam civem quem diligim●s tru●idam●s, et saepe dum quasi concivi parcimus ad praelium hostem ●●●rimus. Greg moral. lib. 80. cap. 14. hast he would at once cheake the enticements to vice. For we have our bodies given us as helpers of our spiritual intentions; and as in them dwell ●he provocations to lust and wantonness, so they also are the instruments of well-doing. But oftentimes whilst in them we pursue an hated enemy, we do unawares kill a beloved friend, and whilst we spare a friend, we nourish an enemy to fight against us. § Sect 8. That we must take from the flesh the weapons and armour whereby it most prevaileth. The last rule is, that we spoil our enemy the flesh of it armour, munition and weapons wherewith it fighteth against us; imitating herein the policy of the Philistines, who would not suffer their enemes to have any swords or spears, nor yet any smethy to forge them in, or smith to make them; and so shall we get an easy conquest, when as our enemy being disarmed and left naked, hath neither means to defend himself nor offend us. Now these weapons are those fiery lusts, and those darts and spears of temptations, wherewith the flesh encountereth us, and forceth us as much as in it lieth to commit sin, either in our thoughts, words or actions, of which we are to deprive the flesh by taking away the matter whereof they are made, and all occasions and means of them, as near as we can. Or if we cannot prevent their making, yet if it be possible, we are to wring these weapons out of our enemy's hand, and to turn the point and edge of them against himself, by taking occasion from these temptations to the committing of sin, of performing some holy duty contrary unto it. As when it encountereth us with wicked thoughts, to take occasion thereby of exercising ourselves in divine and spiritual meditations; when it provoketh us to corrupt and sinful speech, which either tend to God's dishonour, to the disgrace of our neighbour, or wounding of our own souls, that we take occasion by this temptation, to utter some godly and whole some discourse, tending to God's glory and the edification of the hearers. And finally when it tempteth us to any evil actions, to take occasion thereby of being more forward unto all religious duties, and more zealous of good works. Or if we have not power enough then to pull these weapons out of our enemy's hand, then must we use all diligence and good means, whereby we may break the point and blunt the edge of them, that they may not pierce & wound us, or at least so to arm ourselves with the Christian are 〈…〉 r, especially the shield of Faith and sword of the Spirit, that by the one we may be are of these fiery darts and cruel blows of temptations, and by the other beat back our enemies and put him to flight. And being all ways thus well appointed, let us continually stand upon our fence, watching with a quick and vigilant eye, on which side or part our enemy striketh at us; whether on the right side with temptations of prosperity, or on the left side with temptations of adversity and affliction; whether it assaulteth our head with errors and heresies, or our hearts with unlawful lusts; our ears with rotten and corrupt speeches, or our eyes with wanton and wicked objects, that as soon as we observe to what part the blow is intended, we may instantly cast the shield of faith between it and us, and (according to the example of our Saviour fight with the devil) make a contrary thrust or blow against our enemy, and so not only defend ourselves, but also offend him by wounding, foiling, or putting him to flight. And all these are required by the Apostle in our 1 Pet. 5. 8. 9 conflict against our spiritual enemies. As first that we should be sober, pining and famishing them, by withdrawing all provision of food whereby they should be nourished, then that having on the whole Christian armour we should keep watch and ward, that we be not surprised on the sudden, nor receive any wounds for want of vigilancy; and lastly that we should resist them steadfast in the jam. 4. 7. faith, which if we do they will not stand to it, but betake themselves to a shameful flight. CHAP. XVI. Of other means whereby the flesh may be subdued and overcome. § Sect. 1 We must keep a narrow watch over ourselves and over our enemies NOw having thus far proceeded in the withdrawing of all means whereby the flesh is nourished and strengthened, we must not rest here, but in the next place use all good means whereby it may be subdued and overcome. And first of all we must keep a narrow and diligent watch over ourselves, and over our enemy, not only to prevent all occasions whereby it may cirumvent and surprise us at unawares, but also that we may take the fittest opportunities, and best advantages for the kill and crucifying of all our fleshly lusts. And this careful watch is most necessary, for in this life we get not a full conquest over the flesh, but after we have gotten the better in many conflicts, have put it to shameful flight, wounded, weakened it, and brought it in subjection, as a captive and bondslave, yet still it is plotting and practising new treasons. For the atchiving whereof it hath great advantages; for it not only lieth about our City walls, but even in every secret corner of our streets, and no sooner do our foreign enemies the devil and the world besieged and assault us, but presently this lurkling traitor is ready to open the gates of our souls, and letting them in, to join with them to work our overthrow. In which regard who would not appoint a continual sentinel, and keep a very narrow watch? who would give any place to carnal security, and carelessly sleep in the midst of these dangers? who can walk securely among serpents and scorpions, and rest quietly in his bed when the envious man watcheth about his house with a purpose to fire and burn it? Hear in this world is no place or safety, and therefore let there be no time for security. We shall be only safe in heaven when as we shall have a full and final victory over all our enemies; and therefore let us not be reckless on earth, Phil. 2. 12. but let circumspection and watchfulness accompany us even unto heaven gates, not only beginning but working out our salvation with fear and trembling. § Sect. 2 That we must keep this watch in all things. Now this watch as it must be kept at all times, so also in all things; for even one gate of the City unguarded, is sufficient to let in an whole army of enemies, though all the rest be carefully watched; and therefore following the Apostles exhortation unto Timothy, we must watch in all 2 Tim. 4. 5. things. For it is not enough that we keep this watch about things, simply and in their own nature evil, that we may avoid them, but even in things indifferent, that we do not abuse our Christian liberty unto sin; yea in those actions which are in their own nature good, that we may do them in a good manner and to a right end, lest otherwise they be turned into sin. For example we must keep this watch over ourselves when we hear the word, according to that of our Saviour; Take heed how Luk. 8. 18. you hear; least through our secure retchlessness we hear without reverence and attention, without care to treasure it up in our hearts or to practise it in our lives. So we must keep this watch over ourselves when we pray, lest our minds being carried away with wandering thoughts, we call upon God with deceitful lips, our bodies being present, but our hearts in the mean time far from him. So likewise our Saviour warneth us to take heed when we give alms, because we are in danger to be tainted with pride, and to aim at the applause and praise of men. Now if there be such need of watchfulness, when as we Mat. 6. 1. ● are exercised in the duties of God's service, and in the best actions which we perform, then how much more in the use of things indifferent which become sinful if they be not used with much caution and moderation? how much more when we intermeddle with worldly affairs and earthly things, which like bird-lime are apt to defile and entrap us, and are commonly used by Satan, the world and our own corruption, as snares and nets to entangle and catch us, and as baits to cover the hooks of sin, which will mortally choke us, if we swallow them down, unless we cast them up again by unfeigned repentance. § Sect. 3. That we must keep this watch over all the faculties and parts of our souls & bodies. And as we must keep this watch in all things: so over all the parts and faculties of our bodies and souls, especially over our senses which being the gates of our souls, do either let in, or keep out both our friends and enemies; and therefore these gates must be well watched and strongly guarded, seeing we have so many foreign enemies who besieging us, do watch all opportunities of getting entrance, and so many secret traitors within us, which are daily and hourly ready to open these gates & to betray us into their hands. Thus we must watch over our eyes, that they do not wander after wanton and wicked objects, and with job keep them under covenant, that they do not by lustful glances betray us into the hands of our enemies. job. 31. 1. And before we walk abroad and look into the world we are to forecast the dangers which may come by giving them their full liberty to wander after vanities, that we may prevent them. And because our own providence is not sufficient without God's assistance, we are to pray with David, Psall 119. 37. that he will turn away our eyes from beholding vanities. Neither are we to take less care in watching over our ears, because they being the instruments of the most learnedsense, & the conduit pipes to convey unto our minds all notions and instructions, either good or evil, therefore we must take heed how we hear, and what we hear, whether the language of Canaan for our edification and instruct on, or the voice of the Serpent, Dragon, or bewitching Siren, tending to corrupt, poison and destroy us; whether it be savoury communication powdered with the salt of spiritual wisdom, which ministereth grace unto the hearers, or wanton jests, scurrilous speeches, wicked Col. 4. 6. blasphemies, backbiting and slandering with such 1 Cor. 15. 33. like evil words, which if we give them admittance, will, as the Apostle telleth us, corrupt good manners. We must having gotten the victory over our enemies, like the Giliadites take all the passages, and strongly guard them jud. 12. 6. against them, and if those who go by, give us the watch word, we may give them entrance, and if they speak plainly the language of our spiritual and heavenly country and pronounce Shibboleth let them pass as friends, but Pro. 23. 2. if they say shibboleth and by their lisping language, appear to be our enemies, let us not only stay them from entering, but wound and slay them. Thus also must we set a strait watch over our taste and appetite, least giving liberty unto it, our spiritual enemies prevail against us and draw us to intemperance and excess in diet. And this counsel the wise man giveth us; Put (saith he) a knife to thy throat (sitting to eat with a ruler) if thou be a man given to appetite; Be not desirous of his dainties, for they are deceitful meat. Which temperance if we use, it will be unto us a wall of defence to preserve us against the assaults of our spiritual enemies. Whereas contrariwise, if we do not rule our taste, and bridle our appetite, we shallbe like unto a City, whose walls being broken down is made an easy Pro. 25. 28. prey, & lieth open to the spoil; as the wise man speaketh. § Sect. 4 That we must keep a special watch over our tongues. With no less diligence are we to set a careful watch over our tongues which the flesh abuseth as a notable instrument of all evil, and as a razor and sharp two edged sword, not only to wound our neighbours, but also our own souls and consciences. Whereof we have an example in David, who resolved with himself, to take heed unto his ways, that he might not sin with his tongue, and to Psal. 39 1. psal. 108. 1. keep his mouth as with a bridle, that his tongue might not pass it bounds and take unto itself licentious liberty. Which if David had need to do, whose tongue and heart were continually prepared to praise the Lord, how much more had we, who are apt to utter so much vanity and lies? If he found it necessary, who calls his tongue his glory, because it was such a notable instrument of glorifying Psal. 57 8. God, why should not we much more, who have just cause to call our tongues our shame, because they utter so many vain and evil speeches, whereby his holy name is much dishonoured? But that this necessity of keeping a strict and narrow watch over our tongues may better appear let us further consider, first that God requireth it, & so bindeth us to this duty upon our allegiance unto him; according to that of the Psalmist, Keep thy tongue from evil, and thy lips from speaking guile, where is required not only that we do not speak evil, but that we keep our Psal. 34. 13. tongues under a narrow watch, that we do not speak it. Secondly, consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw us to good or evil, life or death, according to that of the wise man: Death & life are in the power of the tongue, and they that love it shall eat the fruit thereof, In pro. 18. 21. & 13. 3- & Chap. 21. 23 regard where of he saith in another place, that he who keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. And again, Who so keepeth his mouth and his tongue, keepeth his soul from troubles. Thirdly, the natural maliciousness of this little member should make us to watch over it with great care, for as the Psalmist, and the Apostle Paul describe the effects and fruits of it. It deviseth mischief and like a sharp razor worketh deceitfully, it speaketh deceit, and loveth to lie rather than to speak righteousness; Psal. 52. 4. Rom. 3. 13. it delighteth in devouring words, it cutteth as a sword, and the poison of Asps is under the lips. So the Apostle james telleth us that the tongue as much needeth restraint, as an unruly horse the bridle; and compareth it to the Helm of a ship which being little turneth about the jam. 3. 5 6. 7. 8. whole body, and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man, that it is hardly tamed being an unruly evil full of deadly poison. Finally, let us consider that jam. 3. 2. Christian perfection consisteth in well ordering of the tongue; For if any man offend not in word, the same is a perfect man, and is able to bridle the whole body, Whereas on the other side though we see me never so religious, yet if we do jam. 1. 26. not bridle our tongue, we deceive our own hearts, and our religion is vain; as the same Apostle pronounceth. Now in this our watch we are to keep our tongues from evil speaking, whether it be such impious words as are directly darted against Gods own Majesty, by blaspheming his holy name, profaning his word and ordinances, scorning and abusing his works and creatures; or such dishonest and unjust words, as are uttered to the prejudice and hurt of our neighbours, as by infecting and poisoning them with scurrilous jests, ribaldry and such corrupt and rotten communication, or taking away their goods or good name by lying and obtrectation, back biting and slandering. The former whereof the Apostle forbiddeth: Let no corrupt communication (saith he) proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace Eph. 4. 29. Levit 19 16. unto the hearers; the other in the ninth commandment, and in the nineteenth of Leviticus; Thou shalt not go up and down as a tale bearer among the people; like unto a pedlar which carrieth his pack from house to house, venting here a little and there a little until at length he hath uttered all his wares. And the Apostle dissuadeth it by a weighty argument: Speak not evil (saith he) one of another, brethren: he that speaketh evil of his brother, and judgeth his brother jam. 4. 11. speaketh evil of the law and judgeth the law; namely, by doing that which it forbiddeth and condemneth. Secondly, we must contain them from idle speaking and consequently from much speaking; for if we speak much, we can hardly keep ourselves from speaking vainly and to little purpose, and by venting vanities, we shall easily be brought to set our tongues on sale to speak also that which is wicked and evil. And therefore the wise man telleth us, that in the multitude of words there wanteth not sin, and that in this respect, he that refraineth his lips is wise. And again, that Pro. 10. 19 he who hath knowledge, spareth his words, where as with a fool is much babbling. That even a fool when Bee holdeth his peace is counted wise, and he that shutteth his lips is esteemed a man of understanding. Now that we may thus refrain our tongues from much babbling and idle speaking, let us remember that fearful saying of our Saviour, namely that every idle word that men shall speak, they shall give account thereof at Mat 12. 36 the day of judgement, and this will make us careful to speak then, when as our speech is better than silence. § Sect. 5. That above all other parts we must keep this narrow watch over our hearts. Pro. 4. 23. But above all other parts we are with greatest care to guard our hearts, and to set a strict and straight watch over them, according to the counsel of the Wise man: Keep thy heart with all diligence, for out of it are the issues of life. And this is most necessary first because above all other parts it is most cunning and crafty, according to that of the Prophet: The heart is deceitful and wicked above all things: Who can know it? And therefore as we are careful jet. 17. 9 to keep a vigilant eye when as we have to deal with a cunning cozener, or deceitful thief, and keep a narrow watch over subtle and politic traitors, who are still ready to spy all opportunities to betray & deliver us into the hands of our malicious enemies that seek our lives and endeavour to spoil our goods: so must we deal with this cozener, thief and traitor which doth intend nothing more than our utter ruin and destruction. Secondly, because it is the chief Monarch and commander in this little world of man, which ruleth and commandeth all the other parts; It is their guide and captain which leadeth and directeth them in all their courses; It is like the primum mobile which moveth all the inferior spheres, and the first and chief wheel in the clock which setteth all the rest on going. It is the spring and fountain of all our thoughts, words and actions, which being defiled defileth them, and being purged doth communicate unto them its purity and cleanness. For according to the direction of the heart, the tongue speaketh, the hand worketh, the eye seethe, the foot walketh. A good man out of the good treasure of his heart (saith our Saviour) bringeth forth that which is good, and Luk. 8. 45. an evil man out of the evil treasure of his heart, bringeth forth that which is evil: For out of the abundance of his heart his mouth speaketh. And again: Those things which proceed out of the mouth, come forth the heart, and they defile the Mat. 15. 18. 19 man For out of the heart proceed evil thoughts, murders, adultiries, fornications, thefts, false witness, blasphemies. And Mat 15. 18. 19 therefore it nearly concerneth us at all times, in all places, and upon all occasions, in our ●●rth and in our mourning, in our prosperity and in our affliction, when we are alone, and when we are in company, in our abstinence and in our eating and drinking, in our painful labours and in our honest recreations, in our dealings which we have with God, as hearing, reading, meditating, praying, receiving the sacrament; and in our commerce and affairs with men, talking, walking, buying, selling, in those actions which we perform abroad, and those which are done by us in secret in our own houses and private chambers, that we keep a narrow watch over our hearts, that they be upright with God, honest, just and merciful towards our neighbours, pure and holy, sober▪ and temperate towards ourselves, lest they be surprised and overtaken with the temptations of the Devil, the would and our own flesh, and being corrupted and misted do defile and misguide all other powers and parts. And seeing our own watchfulness is not sufficient, because they are so wily and subtle that we cannot know them, and so stubborn and rebellious that we cannot rule them, let us continually pray unto the Lord, who alone searcheth the heart and reins, and ruleth and turneth even the hearts of Kings like the rivers of waters, that he will keep a strait watch over them, and taking them into his hand will rule and guide them, so as they may be always subject unto his will, that so with themselves they may bring all our other faculties into this saving subjection; that he will cause them to love that which he loveth, to loath that which he hateth, and to flee that which he forbiddeth, and to do Psal. 141: 3. that which he commandeth. Let us earnestly desire him with the Prophet David, that he will apply our hearts unto his testimonies and not to covetousness; that our hearts may Psal. 119. 36. be found in his statutes, that so we may not be ashamed; that he will create in us clean hearts, and renew a right spirit Psal. 51 10. within us: and because they are naturally flitting and removing, that he will knit them fast unto him that we may always psal. 86. 11. fear his name. § Sect. 6. That we must keep this watch in our spiritual armour. And thus you see what is the Christian watch over our enemy the flesh: Now we are further to consider, that we are not to watch unweaponed and disarmed, but as we are to have our complete armour on our heads and backs, so especially the shield of fait▪ and sword of the spirit in our hands, that we may be ready to assault the flesh and the lusts thereof, as soon as ever they appear and approach towards us, sometimes beating them down, wounding and killing them with the terrible threatings of the law, and sometime piercing & throsting them through, or beating them back and putting them to flight with the sweet promises of the Gospel, encouraging us to a godly life, & the remembrance of God's love in Christ, & what our sweet Saviour hath done and suffered, to free us from our sins. Yea we must not only in some general manner use this sword of the spirit against the flesh and our sinful corruption (as it were) in the whole lump, but we must draw it out, and fight with it against every particular lust, when it setteth upon us. As when it withdraweth us from the service of God, to the service of Satan and the world; let us withstand the tentation, by remembering that we are bound by God's law to worship and serus him and no other; and that we are purposely redeemed Exod. 20. 3. Deut 6. 13. Mat. 4. 10. Luc. 1. 74. by him that we should worship and serve him in holiness and righteousness all the days of our lives. When it moveth us to neglect good works, let us remember, that we are God's workmanship created unto them; that he hath therefore parged ut, and made us his peculiar people, that we might be zealous of good works. When it persuadeth us to defer our repentance, let us remember, that we are commanded Eph. 2. 10. to remember our Creator in the days of our youth; and that even to day we must hearken unto God's voice, and not harden Eccle. 12. 1. our hearts. When as worldly lusts do set upon us, let us remember; that the amity of the world is enmity with God, Psal. 95. 7. 8. and that whosoever maketh himself a friend to the world doth jam. 4. 4. in the very act, make God his enemy; that we must not love the world nor the things of the world for if any man love the world, joh. 2. 15. the love of the father is not in him. When the lusts of pride do 1 Pet. 5. 5. assault us, let us call to mind, that God resisteth the proud, but giveth his grace to the humble; that a man's pride shall Pro. 29. 23. & 18. 12. bring him low, but honour shall uphold the humble in spirit; that the heart of a man is haughty before destruction, and before honour is humility. So when the lusts of covetousness do 1 Tim. 6. 6. 10. fight against our souls, let us beat them back and foil them by the sword of the Spirit, calling to mind, that Godliness with contentment is the greatest gain, and that the love of money is the root of all evil. That we have an express charge from God, to have our conversation without covetousness, Heb. 13. 5. and that we should be content with such things as we have, having this gracious promise from him, that he will never leave us nor forsake us if we still depend upon him. And thus must we with the sword of the Spirit, give every other special lust, special blows and wounds, that they may be foiled and get no strength to prevail against us. Yea not only are we thus ourselves to draw out this spiritual sword, but also in the public ministery of the Gospel, we are to lay open and naked all our sinful lusts to those powerful blows and thrusts which Gods Ministers by the Word shall make against them, suffering meekly the word of exhortation, admonition and reproof, and by diligent application Esek. 16. 63. bringing it home to our own hearts and consciences, for the wounding and killing of all our sinful corruptions. CHAP. XVII. Of two other rules to be observed of those who would subdue the flesh. § Sect. 1. The third rule is that we withstand the flesh in all the occasions and means of sinful lusts. THE third rule in resisting and assaulting of the flesh is, that we withstand it in all occasions which it taketh, and means which it useth to prevail against us, and that we do with equal care avoid and shun them, as we do the sinful lusts themselves, or the wicked actions unto which they do ●ncline a●● tempt us. To which purpose one saith, that this shallbe unto us the occasion of the greatest security, if we will not only carefully slay sins, but also the Chrysost. ●d pop. Ant●●t. Hom. 15. T. 5. Col. 141. means whereby they do supplant us etc. For a● he who goeth upon the edge of a steep and craggy Rock, though he falleth not, yet with fear trembleth, and so falleth through his trembling: so he who leaveth not, sin aloof and far off, but approacheth close to the brink of it hath just, cause to live in fear, seeing he is apt often to slip into it. He that feareth death, if he be wise, he w●ll not drink poison, nor thrust himself into needless and dangerous quarrels, nor expose his person to any other perils, which threaten his destruction. He that would preserve the riches which he loveth, will not entertain occasions of needless expenses much less will he suffer his doors to stand wide open in the night, or invite known thieves to lodge with him; and he who would not have his house burned will not be so foolish to bring and leave fire carelessly in the room where is store of flax gunpowder or such like matter as is combustible. How much greater care therefore becometh it us to use to withstand all means and occasions of sin unto which our corrupt natures are so much inclined? For if we be so frail and weak through our corruption, that of ourselves we are prone to fall, when as there is no outward means or occasion to move us thereunto; how much more shall we be overtaken and foiled with our fleshly lusts, when as their objects do present themselves, and both time, place and company invite us to embrace them, and offer all opportunity of enjoying our sinful pleasures. Especially considering, that by exposing ourselves to those needless dangers we do tempt the Lord, and move him to give us over to our own weakness and to the malice of our spiritual enemies, that so by our falls and lamentable experience of our foolhardiness, we may for the time to come be more wise and wary. He therefore who would withstand the flesh tempting him to idolatry, must avoid the means and occasions which bring unto it, as will-worship, superstition making of images for religious uses company and alliance with idolaters; for though he were as wise as Solomon himself, yet if he avoid not these means and occasions he will be overtaken with this sin. He that will resist the flesh tempting him to murder, must also avoid unjust anger, reviling speeches, needless quarrels and desire of revenge, wherewith the heart being enraged, will excite also the hand to the shedding of blood. He that will resist the flesh provoking him to commit fornication, adultery or other uncleanness, must turn away his eyes from beholding vanity, and keep them under covenant, that they look not with wanton glances upon a woman; job. 31. 1.. Geni. 39 10 and shut his ears against filthy communication and obscene jests, which wicked men as the bawds of the devil and the flesh, do use to defile our hearts and allure us unto sin. And this is the reason why the Apostle having forbidden Eph. 5. 3. 4 fornication and uncleanness, doth in the next place forbidden the naming of them, together with filthy and foolish talking, and dishonest and scurrilous jesting, which are the means and occasions of those sins. For if David giving himself to ease and sloth and suffering his eyes to gaze on strange beauty, was over taken and foiled by his sinful flesh, how shall we stand and get the victory over our fleshly lusts, if we give them the advantage of means and opportunity? Thus he who would not hearken unto the flesh soliciting him to theft & sacrilege, must not with Achan cast a lusting eye upon the wedge of gold and Babylonish garment; nor look upon his neighbour's vineyard with a greedy desire to have it from the owner, though it were upon a just price; seeing if he cannot thus prevail he is ready in the next place which Ahab to wrest and wring it from him with wrong and cruelty. In a word if we would resist the flesh tempting us unto any sin, let us not entertain the means and occasions of them, when it offereth them unto us. But principally let us avoid the society and company of wicked men, which are the devils brokers, and the flesh's bawds to solicit us unto all evil. For though they do not find us like unto themselves, yet if we consort with them, they will make us such, like unto those who being tainted with the plague or leprosy, which are ready with their contagion to infect those who being sound do keep them company. So the wise man telleth us. He that walketh with wise men shall be wise, but a companion of fools shall be destroyed. And the Pro. 13. 20. son of Syrach; He that toucheth pitch shall be defiled therewith: Eccl. 13. 1. and he that hath fellowship with a proud man shall be like unto him. And therefore David having resolved to keep God's law doth first banish from him evil compapany; Psal. 119. 115. Away (saith he) from me ye wicked, I will keep the Commandments of my God. And thus the Apostle forbidding the works of darkness, doth use this phrase, that we should have no fellowship with them; implying that if we keep company with the workers of iniquity, we should hardly restrain ourselves from their works and actions. Now if any shall pretend, that it is a thing of too great preciseness and strictness, yea of difficulty and impossibility to avoid these means and occasions, or to bridle our appetite and carnal lusts from seeking after them; let such know that if we cannot restrain them from these occasions and means, which oftentimes in and for themselves are not much desirable, much less shall they be able to restrain and curb in their unruly lusts when as they have once gotten the advantage of these opportunities, and when being mad and headstrong in themselves, they have these goads and spurs in their sides to prick them forward. § Sect. 2 The 4 rule that we resist the flesh in the first beginnings of sin. The fourth rule for the resisting of the flesh is somewhat like the former, namely that we withstand the first beginnings of sin, and labour to quench our fiery lusts when they are first kindled in us. As soon as sin appeareth to be sin, and maketh unto us the least show of evil we must presently flee from it, according to that of the Apostle; Abstain from all appearance of evil. For being the 1 Thes. 5. 2. 2. spawn of the old wily serpent it resembleth the father in subtlety, pressing first to get in the head, and then easily gliding in with the whole body. So Hierom. The devil (saith he) is a slippery serpent, and if we do not keep out his head, that Hieron. in Eccles. 9 is, his first suggestions, it is not to be doubted, but that he will stealingly slide into the most secret corners of the heart. Hence it is that the Apostle Jude requireth, that we should be so far off from giving entertainment to this enemy our sinful jud. 21. 23 corruption, that we should not suffer his weeds abide ni our sight; and so far from loving the body of sin, that we should hate the garments which are spotted with it. For if we give sin an inch, it will take angel; it knoweth better how not to begin, then having begun to make end; and with more ease may we keep it from entering into the outmost suburbs of our souls, then having come thus far, to stay it from going on into the very heart of the City. At the first perhaps it will seem maidenly and modest, and not come in before it have knocked at the door of our conscience, but if we give way to it and do not shut it out with boult and bar, it will quickly grow familiar and rush suddenly upon us without giving us any warning. To this purpose one saith, that a man though otherwise wicked, before he hath committed sin, cometh more slowly to the Chrisost. in mat 4. Hom. 6. T. 2: c, 797. work of wickedness; but when he hath done it, he is afterwards more ready for every sinful work. Herein like unto a beast which though he be naturally savage, yet if he be not provoked will not easily set upon a man; but having once killed a man or beast, and thereby gotten a taste of his blood, he is now so fleshed, that no sooner doth he see a man but without any delay he presently fleeth upon him. Let us therefore take need lest we taste of sin, for though we have now no great stomach to it, yet as it fareth with us in our corporal diet, so here we shall find, that one bit will draw on another, until at last we even surfeit of sin, and take more pains and grief in getting it up, then ever we took pleasure in swallowing it down. It is of the nature of sweet meats to our carnal appetite, which deluding and bewitching us whilst they please the pallet, do make us to eat too much before▪ we ever think that we have enough, and so become loathsomely bitter in the digestion, which were but too pleasant in the eating. From which danger if we could be secure, our best way were not to taste them, for much more easy is it to abstain altogether, then having eaten a little to restrain our carnal appetite from eating more; and a much surer course were it for our spiritual estate, to have no dealing with sin, then to break of the bargain when as we have received the least earnest. Exhort one another daily (saith the Apostle) while it is called to day, lest any of you be hardened through the deceit fullness of Heb. 3. 13. sin. Implying that the flesh is a wily enemy, which if it be not denied in the very first motions, will more & more grate upon us, until by often acts it bring us to a custom of sinning, and allure us to proceed from one degree to another, till at last we grow to a habit of wickedness, and have our hearts so hardened and our consciences scared, that we are now fit instruments for all impiety. § Sect. 3 The longer we defer the fight the more difficult and doubtful we make the victory. If then we would get the victory over sinful lusts let us prevent them with our speed, take them unprovided, and set upon them before they are aware; for so much the more difficult and doubtful we make the conquest, by how much we are more slack and slow in setting upon our enemies. If we take them as we lie scattered, and single out our fleshly lust by one and one as they appear unto us, we shall easily overcome; but if we give them time to muster their forces, and to march against us in huge multitudes, like a well ordered army, we shall never be able to withstand their power. It is our best course here to use Pharaoh his policy (not fearing in this kind the censure of tyranny and cruelty) designing our fleshly lusts to be drowned in the waters of repentance, as soon as they are borne, if we cannot hinder them from being conceived; for otherwise they will increase upon us and grow too strong for the native subjects of the spiritual kingdom. If we would imitate wise warriors we must labour to keep these mighty enemies from setting foot in our country, or from shooting an arrow or bullet into our City; But if at unawares they have approached, planted their ordinance and made a breach in our walls, we must either countermure against them, or blowethem up when they make their assault, or stand in the breach and fight valiantly against them; for more easily shall we repel them and keep them from entrance, then expel them and drive them out when as they are entered; with less pains and danger shall we keep them out of the gates or breach of the wall, then being entered from coming to the marketplace and making themselves masters of the whole City. we must destroy sin in the first corruption, and choke and smother corruption in the heart, as it were, in the womb, not suffering it to receive birth and breath in our words and actions, that so that which bred it may also entomb it; for if we suffer it to live it will receive growth and strength to our perdition, seeing (as the Apostle telleth Pro. 4. 23. us) When lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. So that our sinful lusts are a viperous brood, which if we let them live after they are conceived, will eat out the belly in which they are bred. They are of the cockatrices kind, which must be crushed in the shell, seeing if we spare them till jam. 1. 15. they be hatched their very sight will be fatal unto us. At least wise if through our negligence they have had their birth and being yet let us not suffer them to come to their growth and strength lest proving too hard for us, we be forced to give them lodging, because we want power to thrust them out of doors. And therefore let us dash this Babylonish brood against the stones whilst yet being in their swath-clouts they are unable to make resistance. Let Caput serpentis obserua quod est caput serpentis prima peceau suggestio. August in psal. 103. T. 8. cap. 1212. us observe well (saith Austin) the serpent's head, that we may give it mortal wounds or keep it from entering and gliding into our hearts; and what is the head of the serpent, but the first suggestion and temptation unto sin? we must deal with the flesh, as Cyprian would have us to deal with the devil, seeing it is his child and much resembleth the wicked father. Withstand (saith he) the devils first alluring suggestions, Diaboli primis titillationibus ob●●andum est, nec colube● soveri debet donec in serpentem formetur Cyprian de jeiunio. neither let us cherish the snake, lest within a while it grow to a serpent. The motion of sin is but too too natural, and therefore it is our best course to stop it at the first, when as it is but slow and weak, whereas the longer it lasteth, the more it increaseth in strength and violence. It is an exorbitant and unlimited evil which admiteth of no bounds, if we let it have full liberty to enlarge itself; and (like Elias cloud,) though at first it seem so small, that it can scarely be discerned, it will extend itself to such a largeness, that it will hide from us all our heavenly hopes, and let us have no warmth nor comfort by the light of God's countenance. § Sect 4. That if we do not withstand the first assaults of the flesh we are not so wise as worldlings in their generation. O then that we were as wise for our souls, as we are wise in our generation about the things of the earth. For who having fire cast into his bosom, will not as soon as he discerneth it presently cast is out? who is not ready with all speed to quench it when as it first taketh hold of his house? and what f●lly and madness would we think it, if any should let it alone because the fire is but new begun, supposing that it may more conveniently be quenched when it is increased to a great flame? we cause our garments to be mended when the rent is but small, because it will then be both best and most easily done, whereas if we let them alone, every thing catcheth hold, and will by increasing the rent spoil the vesture. If the waters have made a breach in the banks, we think it our wisdom presently to mend and make it up, and if we spy a le●ke in our ship we presently stop it, and do not stay till it be ready to sink with water. And why should we then suffer our sinful lusts to burn in our breasts, and not rather cast out this hellish wildfire as soon as we perceive it hath inflamed us? why should we not be as careful for our souls, as we are for our houses, and with all speed extinguish the flames of carnal concupiscence, as soon as they are kindled, when as we may do it with more ease and far greater safety and security. The least spark (saith one) growth in time to a great flame; and often times the seed of the Vel exigua scin, tilla flam nam ingentem acceudit et hominem saepe numero vipetae semen perdidit. etc. Nazian. in sent. viper hath destroyed a man. And therefore knowing this; let us flee and shun the least fault, seeing though it be small, yet it will become greater if we suffer it to go on. A small error and digression in the beginning of the way, becometh great in the end of the journey; and whereas when we begin to err out of the right path into some by-way, we might recover soon our error by returning back or crossing over to the way whence we so lately digressed; if we hold on, the longer we travel (like the lines in the circumference drawn from the centre) the further we shall be from the right end of our journey; and so our error will not be amended without great travel & labour. O why do we not then presently mend the rents, which sins newly committed have made in our consciences, seeing being thus torn and tottered, new sins will more easily catch hold and make them far worse than they were at the first? why should not we make up the breach when it first appeareth, but suffer it still to be more and more increased, until we be overflowed and drowned with a stood of wickedness? and why should we not presently stop the leaks which sin hath made in the ship of our souls, but put it off to the time of sickness and death, when as being full of all impiety we are ready to sink into the gulf of Hell? Excellently speaketh Augustine to this purpose; As soon (saith he) as any sins have stolen upon and surprised us, let us presently take care to cure the wounds of our August. de tempore serm. 8. 8. T. 10. c. 785. souls by applying the medicine of unfeigned repentance. The stitching needle and plaster are fruitfully applied to wounds whilst they are yet warm, and the sore is soon healed which is not suffered to fester and rankle with negligent handling. And therefore as oft as we offend, let our sins find us judges and not patrons, accusers and not defenders. Do thou acknowledge and God will forgive; and how shall God vouchsafe to forgive, if we will not vouchsafe to acknowledge that we have offended him? For the good of our bodies we are careful to observe the rules of Physic, meeting and preventing approaching diseases before they seize upon us, because health is with more ease and safety preserved whilst we have it, then recovered when it is lost, or if we have neglected this, yet we are ready to withstand the beginnings of our diseases by the use of all good means, because we know that the medicine is prepared too late, when as the sickness hath taken fast hold and is increased to it full strength. Let us then be as wise for our souls: for what is sin but a spiritual sickness which causeth and bringeth everlasting death? And therefore our best course is to prevent it, and the next quickly to cure and remove it. It is the Gangrene of the soul which is cut off with litie danger Malum nascen● facilius curatur. Cicuri de office when it first tainteth, and but slightly toucheth a member; but if it be let alone, it will creep and spread itself over one part after another until at last it grow desperate and incurable. It is a spiritual plague which first insensibly infecteth the ayte, and by it the spirits, and so spreadeth over the whole body till it come to the heart; and therefore here if ever the physicians rule is good to be observed, Cito, longè, tarde, for we cannot flee from it too speedily, nor go too far from it, and it will be much too soon and exceeding dangerous, if we do at any time return unto it. Sin is that evil seed which the wicked one soweth in our hearts, which if it be watered and cherished, will insensibly grow first to a blade, and then to an ear▪ and so bring forth a plentiful harvest of all manner of wickedness; and therefore our best course is to prevent the casting of it into the ground, or if it be sowed, quickly to weed and pull it up by the roots. It is a plant of the devils planting, which is easily plucked up when it is new set, but if we let it grow till it be deeply rooted, we shall not stock it up Vitia corporis non sunt sinenda coalescere; sed in exordij● statim enecanda sunt, etc. Hillarius. e●arrat. in Psal. 36. p. 594. without great difficulty, nor cut it down when it is grown to a great tree, without many blows and much labour. To which purpose one saith, that we must not suffer these fleshly vices to grow and spring, but we must presently kill them in their first beginnings. For these lusts prove dangerous when they are grown to their strength, and being come to ripeness they are hardly killed. And it is much more easy to pull them up when they first spring, to cut them down when they are young, and to writhe them which way we will when they are tender and flexible. Carnal corruption is best killed in the root, & whilst yet it remaineth hidden in the heart, and hath not brought forth fruit in our words and actions; the which is best done when as we often, yea continually, lop this tree off unrighteousness, and as much as in us lieth, never suffer it to bear any fruit. For as the spirit is soon quenched when as we smother the flames thereof in the duties of holiness and righteousness by restraining them from having any vent; And as this tree of God's planting is soon killed in the root, if we will not suffer it to bring forth fruit in his due time and season; and contrariwise if we let it have a free passage, increaseth to a great flame, and the more fruit it beareth, the more lively and strong it waxeth; the many acts of holiness and righteousness increasing and strengthening the habits of these graces in us: so fareth it also with our carnal corruption, the more vent we give these fiery lusts in our words and actions, the more hotly they rage and burn, and the only way to extinguish and quench them, is by stopping the vent and returning upon them their own flame and smoke. The more fruit of wickedness these trees of unrighteousness bear, the more they may bear, and the means to strengthen these lusts is to fulfil them. For habits are strengthened and intended when as they are exercised in their acts: and every actual sin addeth to our habitual corruption; leaving behind it a blot and stain in our souls whereby they are made more apt and active to the committing of more wickedness. § Sect 5. How dangerous it is to give way to the first motions unto sin showed by examples. And this will manifestly appear by examples in the Scriptures; because Cain did not repent of his profaneness and wicked envy, towards his brother he proceedeth to horrible murder. Because Solomon gave way to the excessive use of lawful pleasures they brought him unto those that were unlawful, & not repenting of them, he is drawn by carnal whoredom with strange women to spiritual whoredom with strange Gods. So jonas not mortifying his privy pride which made him to respect his own credit more than God's glory, is moved thereby to flat disobedience and open rebellion, and giving way to his impatiency, he falleth to direct chiding with God, and that after he had so largely tasted of his mercy and goodness in his marvelous deliverance. Thus Samson not quenching at the first his fiery lusts, is moved by them to marry with the enemy of God and the Church, contrary to his commandment. And holy David giving place to sloth, is drawn first to gaze on a strange woman, then to lust, then to commit the fact of adultery, and not seasonably repenting of this sin, to add unto it one more heinous, the murder of his faithful servant. Thus Herode not repenting of his incest, cutteth of john the Baptist his head and judas nourishing his covetousness, groweth discontented with Christ's service, because it yielded no more profit, and then betrayeth and selleth his Lord and Master for thirty pieces of silver, who could not be valued with many worlds, And therefore let us by these men's harms learn wisdom, and labour to mortify our corruptions and fleshly lusts in their first and weakest degrees, seeing if out of our security we neglect this duty, they will gather more and more strength, and (like carrion crows) having seized upon us, will call others to join with them, until at last they grow so strong and numerous, that we shallbe utterly unable to withstand or overcome them. CHAP. XVIII. Of three other Rules to be observed for the subduing of the flesh. § Sect. 1. We must think no sin so small as that we may willingly commit it, to which end consider 1 that by the least sin God's law is transgressed. THE fift Rule to be observed of those who desire to resist and subdue the flesh is, that we do not esteem any sin so small and venial, as that we may safely give it entertainment, and continue in it without repentance. But contrariwise that we judge ourselves even for the least sins, & flee from them with so much the more diligence, by how much we are naturally more apt to neglect them as slight and of no great importance. For as one saith, it is not the least thing in man's life to neglect such things as seem to Non est minimum in vita hominum negligere minima. etc. Euseb. emissen. ad monach. Hom. 5. Cic. 1. de office be least; & I know not concerning what faults we may be secure setting we must be judged even for sins of ignorance and give an account of our idle words and thoughts. And even the Heathen Orator could say, that we are with greater diligence to avoid those vices which seem so small, that they are not known of the most to be faults. To this end let us consider that even by the least sins God's law is transgressed, his justice violated, and his wrath provoked; and we must not esteem that to be small which doth offend his infinite Majesty. To this purpose Hierome saith well; I do not know how we can Hieron de ratione pie vivendi ad Celantiam. esteem that a light sin, which is committed in contempt of God. And he is most wise who doth not so much consider what is commanded, as who he is that hath commanded it, nor the extent and quantity of the government, as the dignity of him that Ne consideres quod parva sint peccata, sed quod magnus sit Deus, cui displicent. governeth. And again; Do not consider the smallness of thy sins, but the greatness of thy God who is displeased with them. So Austin: There is no sin so little which being neglected doth not increase, and we must not consider what we have done, Nullum enim peccatum adeo parvum, quod non creseat neglectum. Non enim considerandum quid fecerit led quem offenderit. August. de peniten. vera et falsa cap. 8. T. 4. Col. 1042. Aug. de contrite. cordis Cap. 4. T. 9 col. 837. but how great he is whom we have offended. Let us consider further that the eternal Son of God suffered the bitter death of the cross, as well for the least, as the greatest sins; and can we think any sin small which could not otherwise be purged away, but by the precious blood of our Saviour Christ? Perhaps (saith Augustine) thou esteemest some sin to be but small; but alas doth not every sin by prevarication dishonour the person of our Lord: how dare then a sinner call any sin small: when as the Son of God gave his life for it, above which nothing in the world can be esteemed? § Sect. 2. The great evils which come of the least sins Secondly, let us consider the great evils which come of the least sins; For first even our smallest sins defile our persons, and leave such blots and stains behind them, as make us ugly and loathsome in the sight of God, especially when as we give unto them voluntary entertainment, and willingly live in them against knowledge and conscience. Now how ill doth it become us who are the temples of the Holy Ghost to have in us such sluttish corners, and noisome filth as is odious and abominable to this blessed guest? How ill beseemeth it us who are espoused unto Christ, to come into his presence spotted and blemished with loathsome defilements? We will not (as near as we can) suffer our faces to be sprinkled with the least speckes of stinking channel dirt, nor to have our apparel bespotted with noisome excrements; and shall we make more esteem of our apparel then of our persons, and take more care for our corruptible faces, then for our immortal souls, to present them to our bridegroom without spot or wrinkle, holy and unblamable, that he may present us such to his heavenly Father? Again the least sins do wound, and being often committed do sear the conscience, even as slight labours being continual, do brawn and bring an hard thick skin upon the hands, many little drops do dint the hardest stone, and many small blows cut down the strongest Oak; and as they sear the conscience, so they harden the forehead, make the countenance to become impudent, and take away all shame fastness Chrysost in Act 19 Homil. 41. T. 3. c. 716. and blushing. According to that of chrysostom, by often sinning the soul is made impudent for every sin when it is committed, and is come to his perfection, doth leave behind it Cum per leui● delicta deflectimus, usu cuncta levigante, non timemus postea graviora committere. Gregor in moral. lib. 10. cap. 14. a poison in the soul. And so being fleshed in wickedness, we are make more bold to venture upon the committing of those which are more heinous: For as one saith, when we bend from the right course by lighter faults, we afterwards fear not to commit those which are greater, use and custom smoothing the way that leadeth unto it. And the Heathen Satirist could say; Who hath made an end of sinning when as they have given over their blushing? Of whom hast thou Nam quis peccandi finem posuit sibi quando recepit eiectum semel, attrita de front ruborem quisnam hominum est quem tu contentum videtis uno flagitio? Juvenal. Satyr. 13. in fine. observed of these men to rest contented with one crime? Furthermore if we would know how much even those sins which in the world, and according to the judgement of the flesh are esteemed small, do provoke the Lords wrath against us, we may easily discern it by those severe and grievous punishments which he hath inflicted on offenders in this kind: Nadab and Abihu because they did offer strange fire, in stead of that which was continually to have been preserved in the temple, were presently devoured with fire sent from God. Because Vzzah put out his hand to stay the Ark in the cart, which he with the rest of Levit. 10. 1. 2. his Brethren should have carried upon his shoulders, was smitten with present death. Because Achan took of the 2 Sam. 6. 6. spoil of his enemies a Babylonish garment, a wedge of gold, and two hundred shekels of silver, which in itself had been lawful enough, had not God forbidden it, divers of the people were slain with the sword of their enemies, Ios. 7. and he with all his, were stoned to death and burnt with fire. Because the son of the Israelitish woman in contempt of God's commandment gathered sticks on the Sabbath day, he likewise by express order from God was put to death. Because Ananias and Sapphira in the hypocrisy Act. 5. of their hearts, kept back part of the price of their own possessions, after it was dedicated to the common use of the Church, they both died for it in a fearful manner. But above all most dreadful and terrible is the example of our first parents, who by eating of the forbidden fruit (a sin very light and small in the estimate of worldly men, although in truth it were not so all circumstances being rightly considered brought death, the curse, deprivation of God's image, and their own happiness, all the miseries and punishments of this life, and eternal condemnation in the world to come. So that no small evils and mischiefs do come of those which seem to the world but small sins; but although our sins when they are repent of become Haec peccata etsi parva sint per dei misericordiam, fiunt magna peccatoribus negligentia. August. de paenit. vera et falsa. cap. 8. T. 4. Col. 1042. Mat. 5. 22. small, venial and nothing through God's infinite mercy, yet they are made great unto sinners through their negligence and impenitency. What lighter offence, and lighter esteemed, then to be unadvisedly angry with our brother, and in our heat to call him Racha and Fool, and yet this alone as our Saviour teacheth us will in danger us to judgement, and our bodies and souls to be cast into hell? What seemeth to the judgement of flesh and blood more slight and venial then to utter now and then some idle words? and yet even of these we shall give an account at the day of Mat. 12 36. judgement; and those that are accountants are sure to be cast into the prison of utter darkness, if our Saviour Christ Si parvum tibi videtur aut modicum fratri dicere, fa●ue, vel geheona ignis videatu● tibi magna etc. August. in psal. 129. T. 8. c. 1●07. who hath forewarned us of it, do not himself discharge us by paying our reckoning. If then (as Augustine saith well) it seem a small and little thing unto thee to call thy brother fool; yet let the fire of hell seem great unto thee. If thou contemnest the least sin,) ●● be affrighted from it by the greatness of the punishment. § Sect. 3. 〈…〉 sine willingly entertained are no less dangerous than the greatest. Thirdly, that we may not give way to the least sins let us consider, that if we willingly entertain them, they will prove no less dangerous than the greatest, because they are the continual errors of our loves which are much more often committed then heinous offences, and therefore what they want in weight they have in number; now consider that of many small grains of corn is made a great heap, that the greatest floods which overflow the country come of the little drops of rain, that the richest treasures are made by the multiplying and gathering together many little pieces of gold and silver; and that the tallest ship may be sunk by the weight of the smallest sands. Excellently speaketh Augustine to this purpose. Thy treasure shall be found (saith he) in the day of wrath; thou didst Aug. in psal 93. T. 8. Col. 1047 lay it up daily by little and little, but afterwards thou shalt find a mass; thou didst put it into thy treasury by small pieces but thou shalt find an heap. Do not look upon thy daily sins as being small: For great rivers are filled with small drops. And Aug. in psal. 129 Ne contemn peccata paru●: etsi parvi faci●● dum ea ponderas, time saltem quando annumeras. again: But thou wilt say, that thy sins are so small, that this life cannot be without such. Why do but gather the least things together▪ and they will make a great heap. For grains of corn are but small; and yet they make a mass; and drops are small and yet they fill rivers and carry down the stream things of great weight. And therefore despise not small sins, for though thou dost but lightly esteem them whilst thou dost weigh them, yet at least fear, when thou beginnest to number them, It is true that heinous sins are more terrible, because they waste and destroy the conscience at once, and cast men into hell with headlong fury, but little sins are no less dangerous if they be not repent of, seeing they cause a consumption of piety and bring men by degrees to eternal condemnation. By them the devil (as it were) with cables and iron chains draweth men to hell, by these as with cart-ropes, which though they be not so strong as the other, yet are they of strength sufficient, if they be not cut and broken off by unfeigned repentance. They (as Augustine compareth them) are like unto savage beasts which devour us at one bit, or like jonas his Whale which swallowed August. de diversis serm. 34. T. 10. c. 1646. him up at once; these are like those little vermin which with their multitude plagued Pharaoh and his people, and by little and little devoured proud Herod and Antiochus. But what speak I of multitudes and heaps of these sins, seeing the least of them unrepented of is sufficient to condemn us, especially when being neglected it is often committed. And as one little chink in a ship if it be not stopped will in time let in water enough to sink it, as well as a great leak, or that strange spout spoken on by travelers, which from on high falleth down into it like a great river: so will these little sins drown us in perditition as well as the greatest, if we carelessly commit them, and securely continue in them. A Ship (saith Augustine) Hoc facit s●ntina neglecta quod facit fluct. us irrucus, paulatim per sentinam intrat, sed diu intrando, et non exhauriendo mergit navem. etc. Aug. in joan. 5. tract. 12. T. 9 c. 113. cannot be so close build and well pitched, but that between the ribs and joints it will let in some small quantity of water, and if the Mariners should neglect it because it comes in by little at once, and not labour every day to empty it out by the pump, it would as well endanger it as the greatest floods and waves which overflow and dash into it: and so if we do not take notice of our lesser sins which are daily committed to cast them out of our souls by unfeigned repentance, they will make us sink into a sea of destruction. §. Sect. 4. That avoiding small sins is a notable means to preserve us from greater. Fourthly, let us consider that if we be careful to fly the least sins, it will be a notable means to preserve us from falling into those which are greater: For example, he that will give no place to the first motions of covetousness, he is safe from usury and bribery, extorsion and oppression, theft and robbery. He that keepeth his tongue from speaking any thing irreverently of God, is hereby easily preserved from cursing and blaspheming; and he that maketh conscience of vain swearing, is in no danger of perjury and false swearing; he that keepeth his eyes under covenant, that he doth not suffer them to look wanton on a Maid is not subject to the peril of unlawful lusting, and much less of committing actually whoredom & uncleanness. It is a good caution (saith Hierome) in avoiding sin, to take heed of the least, as though they were the greatest, for so Satis prodesse ad cautionem dicimus etiam minima pro marimis cavere. etc. Hieron. ad Celantiam. de instit. mat●issam. much the more easily shall we abstain from any offence, by how much the more we are afraid of committing it. Neither doth a man easily proceed to the greater, who is afraid of doing the less. Where as if we ordinarily swallow smaller sins, it makes our throats wider to let down those that are great, and if we once begin to go down the ladder of sin, one step will bring us to the next, until we come to the bottom of wickedness; according to that of the son of Syrach; He that contemneth small things, shall fall Eccle. 19 1. by little and little. § Sect. 5. That even the least sins are the poison of the soul and the livery of sathan. Fiftly, let us call to mind that sin is that deadly poison which Satan the great Red Dragon casteth out of his mouth, and who would drink that which he hath disgorged from his venomous stomach, who would be alured to swallow down these poisons which are so mortal because they are delightful to our carnal appetite? Let us consider, that sin is the livery of Satan which who so willingly wear, they do acknowledge his sovereignty and their own servitude; the which is not only true of heinous crimes, but even of the smallest sins, which (like a badge upon the sleeve) though they be small in quantity, are sufficient, if we live in them without repentance, to put a plain difference between the servants of God and the servants of Satan, although they go in the like livery of an outward profession. And although those who are most perfectly sanctified have still their imperfections and frailties, their slips and falls, yet to like and live in the least sins against knowledge and conscience, and commit them freely with full consent of will, is an evident sign that we are not come out of the devils bondage. For as if the bird be but catched by one foot or toe in the snare, it is as evident a sign that she is wholly in the power of the the Fowler, as if her whole body were covered with his net: so if the Devil that subtle Fowler have surely taken hold of us in any part with the snares of sin, he keepeth us as surely in his cruel bondage, as those that are guilty of many crimes; and therefore the Apostle john telleth us, without any exception of few or small sins, or limitation unto those which are many in number or heinous in quality, that he who committeth sin is of the Devil, and that whosoever is borne of God doth not commit sin (willingly yielding unto it as a slave with full consent of will, 1 joh. 3. 8. 9 and living in it with pleasure and delight) because his seed remaineth in him, and he cannot sin, because he is borne of God. § Sect. 6. That enemies prove most dangerous when they are most despised. Sixtly, let us not neglect the least lusts of our sinful flesh, nor willingly give place unto any sin, because we esteem it small, because nothing more increaseth the danger of our conflict, nor maketh the issue more doubtful and hazardous, then when we despise these enemies, because of their supposed weakness. For hereby we are brought to neglect our watch, to lay aside our armour and weapons, and to fall into the dead slumber of carnal security; and what enemy is so weak and contemptible, that is not able to overcome and to cut the throat of the strongest, when he findeth him in a deep sleep, disarmed, unguarded and suspecting no danger? And therefore (as Chrysostom exhorteth us) when we have sinned a little or have Chrysost. in 1. john. 3. Hom. 8. T. 4. c. 387. been benumbed with sloth in the performance of some good duties, let us not despise these sins as being but small, because being neglected they will speedily become great, like a garment that is a little rent, which if it be neglected will be torn to the bottom; and the roof untyled, which if it be not amended, causeth Nullum peccatum tam parvum est quod contemptum non fiat m●gnum. August. the whole building to rot and the house to fall, and therefore revolving this in our minds, let us not countenance any sin as being small, lest it be unto us an occasion of falling into greater, § Sect 7. That if we do not hate small sins as well as great, we hate none with christian hatred. Finally let us consider that if we do not hate all sins, small and great, we do not hate any with christian hatred, for they that abhor sin truly and spiritually, do it on these grounds; first because it hath the devils stamp and superscription upon it, who is Gods and our greatest enemy, and his image & title is on all his coin, upon his penny as well as his shilling, his smallest sins as well as on those which are of a larger size. And therefore with them that hate sin as sin, and the devils press money which he giveth to his servants & soldiers, his least cometh are no more current than the greatest but all are cried down and rejected as base and of no value, both for the metal and also the masters sake. Secondly, they who pursue sin with a Christian hatred do therefore hate it, because they love and fear God, and would not do any thing which might displease him, therefore they abhor and detest it because it is so odious and abominable in his sight, and so opposite to his law and contrary to his nature. Now they who truly hate any sin upon these grounds, they will hate every sin, and in all degrees according to this measure and portion, as it is more or less odious in the sight of God; and though they do not equally hate all, because there is an inequality amongst them, yet are they not in love with any, nor can find in their hearts to give the least sins willing entertainment. And therefore those who abstain from heinous crimes, and make no conscience of living in such sins as they esteem but small, they do it not out of their love and filial fear of God, which would make sins of all sorts odious unto them, but either for fear of worldly shame or punishment, or out of a servile fear of God's judgements, hell and condemnation, or that they may more quietly sleep in their carnal security without any trouble of mind or torment of conscience, which they could not quietly do, if they were awakened and terrified with the guilt of heinous sins and outrageous crimes. § Sect 8. The sixth rule is that we must neglect no sin, as though we were in n● danger of falling into it. The sixth rule to be observed for the resisting and subduing of the flesh, is that as we are not securely to neglect any sins, though we seem never so far off from falling into them, because we have in us the seeds of all sin, and need nothing to the committing of them, but that God should give us over to our own strength and to be tried with Satan's temptations, in which regard we are to work out our salvation with fear and trembling, and when we think we stand to take beede of falling: so that we bend our chief study for the mortifying of those fleshly lusts which are strongest in us and endeavour most earnestly to withstand and overcome those enemies which have most prevailed against us, that we keep the narrowest watch, and place the strongest guard upon that part of the City of our souls, where the wall hath been most battered, and the enemy hath given the strongest assaults. For when they have prevailed, there they are most likely to attempt again, and when these unruly beasts have broken down the hedge and made a gap, there they will again seek to enter and come over even after the passage is stopped, and those sins which have formerly overcome us, will be ready in confidence of their victory to make new assaults, and are likely again to give us the foil, unless we keep a more diligent watch, stand stoutly upon our guard, and be well armed and furnished with spiritual weapons and munition. Even nature teacheth us to be more wise and provident in avoiding those evils which in our own feeling and experience have been most harmful, and (as we say) the child will ever after dread the fire. He that hath been bitten with suert ship and hath had his goods attached and his person arrested, and laid up in prison, will if he have any wit afterwards take heed how he striketh the hand and becometh surety for a stranger. He that hath been notably cozened to his great loss and hindrance, will keep a vigilant eye, upon the cozener from the time to come, that he be not again deceived especially by the same wiles; and he that hath gotten fore falls by going in slippery places, will afterwards look better to his footing, when he is to come back in the same way. And therefore let grace teach us the same vigilancy and wise providence in spiritual things, and cause us to double our care in withstanding those sins wherewith we have been most often surprised, and bend our whole strength and endeavour for the subduing and mortifying those carnal corruptions and fleshly lusts which are most strong and raging in us. § Sect. 9 The 7 rule is that we set no stint to our mortification. The last rule is that we set unto ourselves no stint in mortifying and subduing our fleshly lusts, but that we labour from one degree to attain unto another, until we attain unto perfection. We must not deal with these spiritual enemies as joash with the Aramites contenting ourselves with two or three victories over them, for than they will again gather head and renewing their forces afresh assault us, but we must continually make war against them, until we have given them a final overthrow. We must not deal with them, as the Israelites with the cursed nations, suffering them quietly to dwell with us, on condition that they will contribute something to our pleasure or profit, but we must make war against them according to God's Commandment, and never make any peace or truce, until we have utterly rooted them out; or at the best let us deal with them as joshuah with the Gibeonits', if they must needs dwell with us, let us hold them under as our slaves, and make them to become droils and drudges ready to yield obedience to every spiritual motion. Let us not deal with our carnal lusts as Ahab and Saul with Benhadad and Agag, get the victory over them and suffer them to live least in God's just judgement our life be exchanged for theirs, and they kill us, because we killed not them. Neither let us with Saul destroy the lowest of the people, and the vilest of these carnal cattle, reserving alive the chief of our corruptions, and the fattest of our fleshly lusts, whereby we have most gain and advantage, most pleasure and delight; Let us not be like unto Herod, who refrained from many sins, but would not leave his incestuous darling, or like unto judas and Demas who having outwardly reform themselves of many sins, did still nourish their covetousness and love of the world. For if when we cast out Satan and the flesh, we suffer any of their spawn or sinful corruptions to remain in us, they will be pledges and pawns unto us of their returning, and when they come back and bring many other wicked spirits Mat 12. 44. 45. and sinful corruptions with them, these retained and nourished sinful lusts, will like secret traitors open the door of our hearts, and let them in, and then taking more strong possession of us, our latter end will be worse than our beginning. § Sect 10. Our mortification must extend itself to all sinful corruptions and to all times. But our mortification must be without stint or restraint, extending itself in respect of the object unto all our lusts and not unto some only; in respect of the time also it must be continual even to the very end of our lives, because (as with Samson) our enemies will live with us even unto our death, and then with it we shall destroy more of them then we have done in the whole course of our lives; yea in truth then, and not before, we shall destroy them all, so as for ever after they shall never be able to assault us or disturb our peace: and therefore in the mean time we must never think that we have long enough fought against our fleshly lusts, and that now we may make a truce and take our ease, but we must continue fight till we have by death gotten a full and final victory, and then overcoming and continuing faithful unto death we shall receive the crown of life. Finally in respect of the degree we must not content ourselves to have overcome and Apoc. 2. 10. mortified all our sinful lusts in some small measure, but we must labour and strive after perfection, driving our enemies not only out of the heart of our City, but out of our suburbs also, and the utmost borders and confines of our country. We must not suffer it to have any footing either in the secret corners of our hearts by entertaining fleshly lusts, or in our tongues, by uttering vain, profane and filthy speeches or in our hands by acting wicked, unjust and dishonest works▪ but (as the Apostle exhorteth us,) we must cleanse ourselves from all filthiness of the 2 Cor. 7. 1 flesh & spirit and perfectour holiness in the fear of God; & if we would approve ourselves to be God's children, we must Mat. 5. 48. strive after perfection, as our heavenly father is perfect, & because we cannot effect this great work of ourselves, we must desire with the Apostle, that the God of peace will sanctify us throughout and that our whole spirit, and soul, and body, 1 Thes. 5. 23. may be preserved blameless unto the coming of our Lord jesus Christ. Yea we are to desire our Saviour himself who hath given himself for us; That he will sanctify and cleanse us with the washing of water by the word, that he may present us unto himself a glorious people, not having spot or wrinkle or any Eph. 5. 25. such thing, but that we may be holy and without blemish. In the mean time we must with God's work join our own earnest desires and hearty endeavours to abound more and more, and to increase in the measure of our mortification, getting daily new victories over all our sinful lusts. For he that thinketh in this kind that he hath done enough, hath as yet one nothing at all as he ought to do, he that is come to his stint, and meaneth there to take up his standing, is ready to turn back and to relapse into all his former wickedness; and he that continueth not still fight, is near unto foiling, and being overcome, to be made a slave to his sinful lusts. True grace is growing grace, and that which groweth not is false and counterfeit; and they who ever made any progress in the ways of godliness with upright hearts and good consciences, they will never cease traveling till they come to their journeys end; neither is it possible that we should in this way stand at a stay, but if we go not forward we shall go backward, if we do not row continually against the tide of our corruptions, they will carry us down the stream into the dead sea and gulf of perdition. CHAP. XIX. Of the first means to strengthen the spirit which is to avoid the means whereby it is weakened. § Sect. 1. That our sins are the chief 〈◊〉 whereby the spirit is weakened. WE have showed how necessary it is if we would get the victory against our spiritual enemies & fleshly lusts, that we should first use our best endeavour to weaken them, and then set upon them with all our forces: But this is not enough, but as we are to weaken and disarm our enemy the flesh; so on the other side we must with like earnestness and diligence, strengthen and arm the spirit, it being no less necessary for the obtaining of victory, to nourish our friends, thtn to famish our enemies; and to furnish them with all provision, armour and munition, then to withdraw and keep back from the other all these warlike helps. Although in truth in this spiritual war, both these concur and meet in the same actions, for the famishing of the flesh, is the nourishing of the spirit, the weakening of the one is the strengthening of the other, and whilst we disarm and disfurnish our spiritual enemies of their provision and munition, we furnish our regenerate part with all necessaries. So Basill saith: Look how much thou detractest from the flesh, and so much thou makest thy spiritual part to prosper and flourish in good health and liking. Quantum carni detrabes tantum facies animam spiritali bona habitudine relucere. Basil. de jeiunio. Conc. 2. And therefore I shall be the more brief in this argument, howsoever I think it fit that something should be added. And first we will consider this point negatively, showing that all means are to be shunned whereby the spirit is weakened and quenched, and then affirmatively, showing that we are to use all the means whereby it may be cheered and strengthened. Concerning the former. The chief means whereby the spirit is weakened and quenched are our sins, which do vex and grieve the good spirit of God dwelling in us, and make him weary of his lodging and habitation. For no stinking filth can be so noisome unto us as sin is unto this holy guest, and therefore he cannot endure to continue in our bodies and souls as his temples, if they be profaned and defiled with it. But above other sins we weaken the spirit with sins committed against knowledge and conscience, wilfully, and presumptuously; for such sins do most oppositely cross and thwart the good motions of it, and do as plainly contradict it, as if they should say in plain terms though we take notice of thy will, we will not do it but the clean contrary. With which kind of obstinate rebellion the spiritis so wearied and tired, that it will no longer contend with us to bring us unto goodness, but will leave us to our own vile lusts, and a reprobate mind to go on in sin with greediness to our perdition. So the Lord professeth that when the old world resisted the motions of his spirit in the preaching of just Noah, it should no longer Gen. 6. 3. contend with them, but seeing this pure water of his spirit, would not quench their fiery lusts, he would quench them by other means, even the universal flood which drowned the whole earth. Thus he complaineth, that he was pressed under Amos. 2. 13. their sins as a cart is pressed that is full of sheaves, and therefore threateneth that he will press them down with his heavy judgements. And thus because the Gentiles sinned against the common gift and illumination of the spirit, and so against knowledge and conscience, therefore the Lord gave them up to their own vile affections and to a reprobate Rom. 1. mind, to commit with greediness all manner of abominable wickedness. And therefore if we would not have the spirit to be so weakened and wearied, that it will leave, and forsake us; we must not (as the Apostle exhorteth us) 1 Thes. 5. 19 quench it, and the good motions thereof by continuing in those sins from which it dissuadeth us; nor by making his lodging loathsome with the noisome filth of sin, grieve the good spirit of God, whereby we are sealed unto the Eph. 4. 30. day of redemption. To which end let us consider, that if we give good entertainment to this holy guest, he will sup with us and with his company make all our cheer comfortable, yea rather he will feast us, and make us a most pleasant banquet of all spiritual delicacies; he will bear part with us in all our griefs; and as the Prophet speaketh, he will by sympathy and compassion be afflicted in our afflictions. Yea he will comfort us in all our sorrows, and therefore let us Esa. 63. 9 take heed of vexing him; for if grieving our comforter we make him to leave us, who shall cheer and refresh us in all our miseries? § Sect. 2 Of some special sins whereby the spirit i● most weakened. But howsoever all sins generally wound and weaken the spirit, yet there are some special sins above the rest which do enfeeble it, and quench all the good motions of it; the first whereof is ignorance and blindness of mind, the which pulleth (as it were) out of the hand of the spirit his chief weapon the two edged sword of God's Word whereby it defendeth itself, and offendeth his spiritual enemies, and like a black foggy mist dazzleth and blindeth the eyes of the understanding, so as it cannot discern the sleights and subtleties, the wiles and strong delusions of our spiritual enemies, nor on which side they strike us, nor how to ward off their blows, nor withstand the malice and fury of their temptations. The second is infidelity which disableth the Spirit, whilst it depriveth it of the chief comforts and encouragements whereby it is strengthened against the assaults of the flesh, namely God's sweet promises of grace in this life and glory in the life to come, to all those who walk in the spirit, and mortify the flesh with the lusts thereof. Yea it weakeneth and looseneth the spiritual bond of our union with Christ, which is our faith, by which alone he is applied, and so stoppeth and hindereth the influences of his graces, and the virtue and vigour, the juice and sap which from this root of jesse is derived unto us, by which alone we are strengthened against the flesh and enabled to withstand all the assaults of our spiritual enemies. The third is impenitency the which is most pernicious to the health and vigour of the spirit, for besides that it hindereth all the operations of our faith, the application of Christ and all the promises made in him, our communion and sweet fellowship with God, hiding from our sight his fatherly countenance and the bright beams of his favourable countenance, in the apprehension whereof the life of our life consisteth, and depriveth us of the peace of conscience and joy in the holy Ghost, by which we are in the spiritual man made strong and courageous in the day of tentation; after that we have received wounds of the flesh in the spiritual fight, it hindereth their cure, and causeth them to fester and rankle, and to grow every day more dangerous and incurable than other. And after we have been alured to drink the sweet poisons of the flesh's bewitching cup, this impanitencie doth cause us to retain them in the stomach, until working they do make us sick unto death, where as they would not be hurtful and pernicious, if as soon as they were swallowed, they were cast up again by unfeigned repentance. The fourth sin that weakeneth the spirit is carnal security and hardness of heart, whereby we bless ourselves when our estate is dangerous, and have no sense and feeling, neither of God's mercy and love, nor of his anger and displeasure, by the one whereof the spirit is strengthened unto God's service, and by the other preserved from sinning against him. So also the strength of the spirit is by this carnal security much impaired, because it maketh us to put the evil day far from us, and utterly to neglect our spiritual enemies as though we had a secure peace and all cause of danger were far removed; it causeth us to neglect our Christian watch, and so to lie open to the malicious and secret assaults of our spiritual enemies, and to neglect the means of our safety and defence, our spiritual food and provision, our weapons and munition, our fortifications and all other prepararations which should be any means of defence in the day of battle; whereby the spiritual part is betrayed & suddenly surprised before it expecteth any danger. The last special sin whereby the spirit is weakened and all the good motions thereof quenched, is the love of the world, which like bird-lime so besmeareth the spiritual part and the wings of the soul, that it cannot flee aloft, but is entangled and catched, fixed and fastened to the earth and worldly vanities. More especially the love of honours and the glory of the world, doth make the spiritual man slack and sluggish in the pursuit of eternal glory and heavenly happiness. The love of riches hindereth him from seeking with all earnestness, spiritual graces, and those incomparable treasures which are laid up for us in God's Kingdom; it choketh the seed of the Word, so as it cannot take root and bear fruit, & frustrateth all the good motions of the spirit, so as they cannot take effect, it exposeth us to many temptations and snares, and causeth us to fall into many foolish & hurtful lusts, which drown men in destruction and perdition. And so also the love of earthly pleasures doth much enfeeble 1 Tim. 6. 9 10 the spiritual part in the pursuit of those eternal pleasures, and fullness of joy which are at God's right hand for evermore; and as they weaken the body and effeminate the mind, so as they are made unfit, even for any warlike employments in the world, so much more do they disable the soul and spirit for this warfare against the enemies of our salvation. For when the flesh is pampered with these carnal delights, the soul is starved and pined: when it is distended and grown fat & gross with gluttony and belly-cheer, the spirit is made lean and enfeebled; when it reveleth in fleshly joy, the regenerate part droopeth and mourneth, being spoiled and rob of the joys of the holy Ghost. When it is filled and even glutted with excess, the spirit is straightened of room and hath no place where it may reside: and therefore the Apostle requireth first emptiness of wine, and then that we should be filled Eph. 5. 18. with the spirit, to note unto us that fullness of both will not stand together. § Sect. 2. We must not provide for the spirit poison instead of wholesome food nor carnal weapons instead of spiritual. A second means of weakening and disabling the spirit, which is to be avoided, respecteth our provision which we are to make for the army of God's graces, as first that we do not provide for their nourishment poison in stead of wholesome food: as for example in stead of the pure word of God, the spiritual Manna, the sincere milk of the Gospel and Sacraments instituted by our Saviour Christ; human traditions and inventions, will-worship and our own superstitious devotions, which have no ground or warrant out of the scriptures, nor scarce any resemblance of that holy and wholesome food which is by God appointed for our nourishment. Of which meat the more liberally we feed, the more lean and lank we wax in our spiritual strength and stature, the more feeble and faint we grow in all saving graces: because howsoever it be sweet to our natural and carnal appetite, yet it is of a quite contrary quality to the spirit and the graces and gifts thereof, and it is no better than the devils most artificial poisons, which cause them that taste and feed of them to waste and wear away in a continual consumption of all piety and true godliness: Secondly, we must beware that we do not provide for this spiritual Warfare carnal weapons and munition: For as the Apostle saith, the weapons of our warfare 2 Cor. 10. 4. are not carnal, but suitable unto the Spirit itself, and mighty through God to the pulling down of strong holds. As for example we must not fight against the flesh with fleshly anger and carnal revenge; for here especially the saying jam. 1. 20. of the Apostle is verified; The wrath of man worketh not the righteousness of God; we must not fight against and endeavour to subdue it with spiritual watchings as resting in the deed done, and not destinating it to a superior end, namely in the employing of our time in prayer with it; Watch and pray; and the watching over our hearts, that we do not sin, rather than over our eyes that we do not sleep. We must not seek to subdue it by popish fasting which is nothing else (but like all other their devotions) a bodily exercise, consisting in their superstitious abstinence from certain meats, contrary to the Word of God, which calleth it a doctrine of Devils, and teacheth us that all the creatures 1 Tim. 4. 1. 3. 1 of God are clean if they be sanctified by the Word and Prayer; and allowing the use of all the daintiest fish, and delicatest wines and fruits which pamper the flesh more than the moderate use of ordinary diet. But as occasion serveth, we must use total abstinence, when we would tame the flesh and humble ourselves before God, yet not like them resting in the deed done, much less esteeming it satisfactory and meritorious, but only using it as an exercise of mortification, and as an help for the increasing of our repentance, and for our better fitting and enabling to call upon God more earnestly by fervent prayers, whereof it is that these are usually joined together in the Scriptures, Fast and pray the one being the end, the other the means in abling us thereunto. Much less must we use those carnal weapons of whips, to torment our body, which only offend in yielding themselves as instruments to our sinful souls; or of popish penances and pilgrimages which are the mere inventions of men▪ and have no warrant out of the Word of God, and being carnal weapons, do as ill fit the spirit as the armour of Saul did fit David, and therefore do but cumber and hinder it in the spiritual warfare: Yea (like Achilles' lance) do cure the flesh in stead of killing it, and make it more strong and full of courage, by filling it with spiritual pride, and a glorious opinion of our own merits and well deserving. §. Sect 4. We must not remit any thing of our first zeal in holy duties. The third means of weakening the spirit which we are to avoid is to remit any thing of our former zeal in the duties of God's service, and to give way unto any declination in grace and Christian duties. For we may much more firmly stand in the highest pitch of our sincerity (as it were) on the top of the mountain, then in our declinations & descent, from that measure of perfection unto which we had attained (as it were) on the side of the hill; we may, more easily preserve the health and strength of the spirit, whilst it is in the best plight, then recover it when it is impeached and in some degrees of declination. We may live much more comfortably and plentifully when our stock is whole and daily increasing, then when it decayeth, and is in some part spent and wasted, we may better defend ourselves against our spiritual enemies when as we are in our complete armour, then when we have put off some pieces of it. And we shall much more easily discourage them and weaken their fury by taking away all hope of victory. when we have remitted nothing of our Christian valour and fortitude, but stand courageously upon hostile terms, and at open defiance with them, and when we keep them out from entering into our borders, then when we grow to ● parley, and yield a little to their conditions; or when we have suffered them to invade some part of our country, and have received some foils in the spiritual conflict. Again the more resolutely we stand in the strength of grace received, the more willing the Lord is to assist us in fight his battles; the more careful we are to increase his spiritual talents, the more ready he is to redouble them, whereas it is just with our great commander to leave us to ourselves, & to deliver us into the hands of our enemies, when we begin cowardly to leave his standard, and somewhat to incline to the enemy's part by our remissness in fight or faintness in yielding; it is a righteous thing with our Lord and Master, when we waste his rich talents and spend riotously some part of the stock, to take that which remaineth from us, and give it to another, who willbe more careful and faithful in employing of it. Finally, that we may not decline, no not in the least degrees, let us consider that it is most dangerous; for who can be assured, if he begin once to slip that he can preserve himself from catching a fall, or that having begun to run down the hill, he can stay himself before he come to the bottom? And therefore if we would stand surely, let us stand in our sincerity; if we would not weaken the spirit, nor have the gifts thereof to perish in us, let us preserve them, even in their least degrees, from wasting and consuming. § Sect. 5. That we must avoid fleshly sloth and negligence. The last means of weakening the spirit which we are to take heed of, is fleshly sloth and negligence, when as having received God's graces and gifts of the Spirit, we do not employ and exercise them in holy and Christian duties to the glory of him that gave them, and the edification of our neighbours, for whose sake also we have received them. For as the strength of the body is much weakened and impaired, when as we live in sloth and idleness, and never employ it in any good exercise; so is it also with our spiritual strength. Our knowledge must be then exercised in the holy practice of that we know, our faith in good works, our love towards God and our neighbours, in performing all duties which we own unto them; our zeal in advancing all means of God's glory, and in removing all impediments whereby it is hindered and impeached. And if we thus employ Gods spiritual graces, which are his talents committed unto us, then will our Lord and Master increase and multiply them, and we shall have abundance; but if with the slothful and unprofitable servant, we hide them in a napkin, never employing our graces received to the glory of our Master, nor the good of our fellows in the same family, he will take these talents from us, and cast us into outer darkness. Finally though it were possible, that we could abound in the graces of the spirit, yet if we did not use them for our own defence, and discomforting and indamaging of our enemies, we should be never the nearer the obtaining victory. If we have the sword of the spirit and never smite with it▪ nor draw it out, but suffer it to rust in the scabbard, if we have all the several parts of the Christian Armour, and never put it on, and girt it to us, but suffer it (as it were) to hang rusting upon the walls without use; if we have powder and good pieces of Ordnance, but never charge nor discharge them against the enemy; we shall never overcome and put them to flight, but notwithstanding our furniture and munition we shallbe vanquished in the first assault, and become an easy prey unto them; but if having these warlike preparations, we do employ them in the spiritual Warfare with all care and diligence, we shall be sure to obtain the victory. CHAP. XX. Of the means for the comforting, choaring and strengthening of the spirit unto the Conflict. § Sect. 1. Earnest and longing desires after spiritual strength. THE second thing required is, that we use all means for the comforting and cheering, the strengthening and enabling of the spirit unto this spiritual Conflict. And first we must earnestly desire to have the spirit more strengthened, and the gifts and graces thereof enlarged and and multiplied in us; For as we have God's promise, that if wanting the spitit, we do desire and pray for it, he will give him unto us, so also when having it, we desire to have it, and Luk. 11. 13. the graces thereof increased in us, the Lord will satisfy our psal. 145. 19 desires, and bring this work of grace begun to accomplishment Phil. 1. 6. and perfection. For therefore doth the Lord enlarge our hearts with these longing desires, that he may satisfy them, therefore doth he make us to hunger after grace, and to find and feel our own emptiness, that he may fill and replenish us with them. We must not therefore rest contented and satisfied with that measure of grace which we have received, or that portion of the spirit wherewith we are already endued, but we must hunger after more perfection, and grow from grace to grace, from strength to strength, and from one degree of spiritual stature unto another, until we come unto a perfect age in Christ. And this is an inseparable and infallible sign and property of the faithful & regenerate, who are said to be Psal. 92. 14. trees of righteousness of Gods own planting, which bring forth more plenty of fruit in their old age, and are not doted Pro. 4. 18. and rotten with years, but when they are at the eldest, they are most fat and flourishing. They are like unto the morning Eph. 2. 20. light, which shineth more and more unto the perfect day. They are God's building, which is still in framing and setting up until it be fully finished. They are Gods children who grow from strength to strength, until they come to perfect stature, neither have they any time of old age, but are in a continual spring of youth. They are branches engrafted into the true Vine jesus Christ, which bearing fruit in him, ●e purgeth & pruneth them, that they may bring forth more fruit. That therefore we may approve ourselves to be in this number▪ let us not content ourselves that we have received some measure of the spirit, but (as the Apostle exhorteth us) let us desire to grow in grace, and in the knowledge Eph. 4. 12. 13. joh. 15. 2. 2 Pet. 3. 19 of our Lord JESUS CHRIST: For they who have once tasted of these spiritual excellencies, are not satisfied with a small pittance, but rather thereby their desire is enlarged, their appetite sharpened, and their hunger increased after a more full and perfect allowance. § Sect. 2 The 2 means a careful endeavour in the use of all good means for the strengthening of it. Now as we are thus to desire more and more an access of all spiritual grace unto perfection; so in the second place, we are to endeavour in the use of all good means appointed by God for the strengthening and increasing of Gal. 3. 2. them. And first we must be careful and diligent in hearing▪ reading and meditating in the word of God, which is the ministry of grace and salvation, and not only the seed whereby we are regenerate and made new borne babes in Christ, but also the food whereby we are nourished 1 Pet. 2. 1. 2. and increased in grace and spiritual strength, until we come unto a full age in Christ. Milk for our tender infancy, and more strong and perfect nourishment for our riper age. Now because there may come a dear year, when as this spiritual food will be very scarce, so as we may wander Amos. 8. 12. from sea to sea, and run to and fro, from the North even unto the East, to seek the word of the Lord, and shall not find it as he threateneth by the Prophet; therefore we must with joseph foreseeing this danger in our years of plenty lay up store against the time of scarcity and penury, that our spirit do not lose it strength, nor our souls be famished with this spiritual famine; and not like the foolish Egyptians for want of providence be driven to seek our food with much inconueniency, when as we should feed upon it. Yea we are not only to lay up sufficient store for our own provision, but as joseph did, for the relief and comfort of all that sue and seek unto us, that their souls may bless us when as they find themselves refreshed and comforted with this spiritual nourishment. And this means of comforting and strengthening the spirit, Cyrill commendeth unto us. If (saith he) coming often unto the Church thou givest ear to the holy Scriptures, and conceivest Cyril. in Leuit. lib. 9 Col. 129. the meaning of these divine precepts; then as the flesh is pampered with excess of meats and dainty dishes, so the spirit will grow strong, by feeding on this heavenly Manna, and becoming more powerful than our sensual desires and carnal lusts, it will bring the flesh into subjection, and make it to submit itself to be ruled by its laws. Whereas contrariwise if we withdraw this food from the spirit it will grow so faint and languish in strength that it will not be able to stand against the assaults of the flesh in the day of battle. And unto the ministry of the word we must adjoin the frequent use of the Lords Supper, which is a spiritual feast, purposely ordained by our Saviour Christ, for the confirming and strengthening of our communion with him by his spirit; and for the filling and replenishing of all those with his sanctifying and saving graces who come with a good stomach and an hungering appetite to this holy table; for the strengthening of those that are weak and faint, the restoring of them who are entered into a spiritual consumption, and for the confirming of such in their vigour and strength, who already enjoy desired health. Finally we must use the help of holy conferences, instructing, exhorting, admonishing, counseling and comforting one another, jud. 20. that we may be further edified in our holy faith; for as sticks scattered asunder will hardly keep fire, but if they be laid together will quickly grow to a great flame; so if we single ourselves from one another, and admit no communion by religious conferences, we shall quickly cool and quench the fire of the spirit: but if we meet together and exercise ourselves in holy conferences, we shall hereby stir up God's graces in us, we shall like unto knives whetted one upon another, sharpen our gifts, and set an edge on our desires to the performance of all good duty; we shall pile up our graces one on another, and with these bellows of conference, blow upon them until they grow to a great flame. § Sect. 3. The 3 means is to nourish the good motions of the spirit. The third means of cherishing and strengthening the spirit is to nourish the good motions thereof, neither utterly quenching them, nor delaying to put them in practice, but presently hearkening unto them and labouring after the first and best opportunity of performing those duties which it requireth. For it is a great comfort and encouragement to this spiritual Viceroy, whom God hath set up in his stead to reign and rule in us, when as we yield obedience unto him, and suffer ourselves willingly to be governed by his direction. It much cheereth and delighteth this heavenly counsellor, when as we hearken to his counsels and be advised by him in all our courses: whereas there can be no comfort to any Prince in his government, when as his subjects upon every occasion stand out in open rebellion, and continually resist him in all his lawful Commandments, and who would not refuse it, as an irksome office to be still advising a man of such a refractory spirit, as will either never follow his counsel, or make it unseasonable and unprofitable by unnecessary delays? If therefore we would comfort and cherish the spirit, let us willingly entertain the good motions which it putteth into our minds, and speedily put them in practice and execution. As for example, when as fit opportunity being offered, it moveth us to call upon God by prayer, either to beg the graces which we want, or to give him thanks for benefits received, we are not to tread this motion under foot by utter neglect, nor yet to cool or quench it by casting upon it the cold water of delays, but we must presently nourish the motion and not defer to put it in execution, when it moveth us to attend unto the hearing of the word, either on the Lords day when as we are bound to meet in the holy assemblies, or on the week day, when as our necessary employments in the works of our callings will give us reasonable opportunity, we are to take hold of the occasion offered, and not defer it by causeless delays. And when God presenteth us with an object of misery, and his spirit moveth us to take the present occasion of doing a work of mercy, as by giving an alms to the needy, visiting the sick and such as are in prison▪ helping the impotent and comforting the comfortless and afflicted, we must not neglect these works of charity, nor put them off to another time, but as willingly and cheerfully apprehend the present opportunity, as the husbandman doth the season of sowing, the Merchant of trading, and the Mariner of hoisting up sails, when as he hath gotten a good gale of wind; seeing otherwise God may justly punish our negligence by never granting us again such seasonable occasions. §. Sect 4. The fourth means is serious care to maintain our peace with God and the peace of conscience. The fourth means of cherishing and strengthening of the spirit is to be careful of maintaining our peace with God, and our assurance of his love and favour; the which is best done by preserving peace in our own consciences, and by keeping them clear of known & voluntary sins, whereby the anger of our heavenly Father is provoked against us, and we exposed to his heavy judgements. For if God be offended how shall his spirit be well pleased with us, how shall he be willing to renew our strength, and to send unto us fresh supplies of his graces, to aid and assist us against our spiritual enemies? or how shall the created spirit dwelling in us with courage and comfort fight against the devil, the world and the flesh, when as it is deprived of the light of God's countenance, and hath its peace interrupted with him; yea when it apprehendeth his wrathful displeasure, and (as it was with job and David) conceiveth that God hath not only forsaken him, but is also become his enemy? how shall the streams of God's graces continue running, when as they are stopped and cut off from the spring and fountain? or how should our strength hold out, when the God of our strength doth withdraw himself from us? If therefore we would have the spirit in us strong and vigorous, let us preserve, as much as in us lieth, our intercourse with God, and use all good means to strengthen our faith in the assurance of his love, and our reconciliation and peace with him; for if God be with it, the spirit will be so courageous and magnanimous, that it will not care who opposeth against it. Yea our care must be not only to strengthen our faith in this assurance, that God who hath chosen us will never leave us, and that having begun the good work of regeneration, he will never give it over, till he hath fully finished it, because he is unchangeable in his love, and his gifts and calling are without repentance; but if we would have the spirit strong and vigorous, we most not neglect the feelings of faith, nor the sensible comforts of God's love, warming and comforting our hearts, but we must labour to find the virtue and efficacy of his grace working in us, and have the experimental apprehension of the comforts of his spirit. We must endeavour to have not only God's graces habitually, but to feel their several actions and operations working our hearts to all good duties. For though the sunshine of God's favour, once shining upon us, can never utterly fail, yet the beams thereof may by the interposition of our sins be ecclypsed from us for a time; though the fountain of his grace towards us can never be dried up, yet the streams thereof may be so stopped that we can by present apprehension feel little comfort by it. And though our faith which is the life of our spirit, cannot be lost of those who ever had it, yet when the life of our life, the comfortable ceilings of faith, our communion with God, peace of conscience & joy in the holy Ghost, are taken away, or for a time suspended and hid from us, we are exceedingly weakened in the spiritual part, and have little comfort or courage in maintaining the fight against our spiritual enemies. Now these feelings of faith and comforts of the spirit are best obtained and kept, when as we preserve our Communion, fellowship and familiar acquaintance with God in the conscionable and frequent use of his holy ordinances, the hearing of his word▪ Prayer, the use of the Sacraments, keeping company with him in his holy assemblies, where he is present by his spirit; when as with the spouse in the Canticles we rejoice in his company and with David be ravished with joy and delight when as we meet him in his holy Temple; and when as with them Psal. 84. 1. psal. 42. 1. 2. we mourn and grieve for his absence, and when he with draweth himself do seek his face and favour, and above all things desire and long after his comfortable presence. When as we labour daily in the mortification of our sins, which do make a separation between our God and us, and do exercise ourselves in all holy duties of his service, thereby glorifying his holy name, and edifying our neighbours by our good example. Which if we do, then shall the beams of God's favour, and the streams of his graces, have a clear passage unto us, with which our spiritual part shall be so cheered, cherished and increased in strength, that we shall easily withstand all the malice and fury of our spiritual enemies, and obtain an happy victory in our Christian warfare. § Sect 5. The 5 means is to preserve ourselves pure and clean from all pellution. The fifth means to nourish and cherish the spirit in us, is to preserve our bodies and souls, which are his temples, in their cleanness and purity from all pollution of sin and wickedness; for as a good air and sweet habitation doth much refresh and strengthen our natural and vital spirits, and preserve our bodies in health; so no less doth it comfort our comforter, and cheer and cherish the spirit of God in us, if we provide for him a wholesome and pleasant lodging, cleansed and purged from all noisome filth of sinful impurity, and sweetened and adorned with the incense and odours of our prayers▪ and the flowers and fruits of our good works and holy obedience. § Sect. 6 The 6 means is to keep the spirit and the graces thereof in continual exercise. The sixth means to preserve and strengthen the spirit, and to increase in us the graces and gifts thereof, is to keep them in continual exercise; and to cause these habits to show themselves in their functions and operations. For no more necessary is breathing and moving for the preserving the life of our bodies, then fruitful working and holy walking in all Christian duties, is for the preserving and cherishing the life of the spirit; according to that of the Apostle; If we live in the spirit, let us also walk in the Gal. 5. 25. spirit. And as in natural things, the causes are preserved by producing their effects, and habits and qualities confirmed and strengthened by their functions and operations; so is it also in the spirit and spiritual graces. We find by experience that the sight is bettered by seeing, and much weakened when it is deprived of fit objects. The habitual memory is much strengthened by the practical, and made feeble and unfaithful, when as it hath no exercise or employment; the understanding becometh more intelligent by minding and conceiving, and i● much impaired when it is not used; the strength of the arm, hand, leg and the whole body is much strengthened and increased by action and exercise, and decayeth and is greatly enfeebled by sloth and idleness. And thus it is also with the spirit and spiritual graces, let us use them and we shall have them; let these roots of holiness bring forth their boughs and branches, their leaves of profession and their fruits of practice, and they will live and prosper, spread inwardly and spring and sprout outwardly, but if we hinder them from bearing their leaves and roots, and be still cutting and lopping of their boughs and branches, they will in a while die and perish. Let this fire of the spirit have fit vent to send out its flames of holy and righteous actions, and it will still live, burn and blaze, but if once we begin to stop this vent, it will presently die and turn to cold embers. Let faith exercise itself in apprehending the promises, in waiting for the performance, in fight against doubting, and in bearing the fruits of good works, and from a grain of mustardseed it will grow to a great tree, from smoking flax to a burning flame, and from a feeble assent to a firm and full persuasion. So let love be exercised in doing and suffering for God's sake, in performing unto him all holy service and Christian duties; and in the works of mercy and charity towards our neighbours, and of a little spark it will increase to a great fire, let the shoulders of patience be enured to bearing of the Cross, and suffering afflictions, in putting up wrongs and overcoming evil with good, though they be weak and tender at the first, they will in a little while become hard & strong, and so it is in all other graces, by exercise they are increased, by sloth and ease they are weakened and wasted. And therefore David no sooner thinketh of receiving grace and strength from God, than he resolveth to exercise them to the uttermost; I will run (saith he) the way of thy Commandments when thou shalt enlarge my heart. And again; teach me O Lord the way of thy Psal. 119. 32. 33. 34. statutes and I will keep them unto the end. Give me understanding and I shall keep thy law, yea I shall observe it with my whole heart. § Sect. 7 The last means is frequent and fervent prayer. The last & principal means of strengthening and cherishing the spirit, is earnest and effectual prayer unto God, that he will strengthen our weakness, and quicken our dullness, and support our faintness, by continual renewing his spirit in us and sending fresh supplies of his saving graces, to reinforce and refresh our decayed bands, that by these new aids we may be enabled to stand in the day of battle, and to get the victory over all our spiritual enemies, for it is this holy fire descended from heaven, which kindleth this spiritual fire in us, whereby we offer incense, sacrifices and oblations acceptable unto God, the smoke whereof driveth away the enemies of our salvation. His eternal spirit is the living fountain of these clear & crystalline waters, whereby our thirsty souls are refreshed in the spiritual conflict, and our hands, and eyes, & all other parts when they are wearied and tired do receive renewed Psal. 144. 1. strength; It is he that teacheth our hands to war, and our fingers to fight, and giveth unto us full and final victory over all our enemies, and the crown of victory everlasting glory. And therefore when we see the battle hot against us, 1 King. 22. and ourselves weary and weak to make resistance, let us imitate the good King jehosaphat, and cry aloud unto the Lord to secure and strengthen us; when we see our graces spent and our spiritual strength wasted and weakened in making resistance, let us call unto him for fresh aids and renewed strength, whereby we may be enabled to hold o●t and overcome. § Sect. 8. The conclusion of the book. And thus have I, through God's mighty and most merciful assistance, finished also this last part of the Christian Warfare, a work so much the more difficult, because the flesh which is the enemy against whom I intent it, holdeth a strong party in myself, darkening my understanding, that I might not discover its slights and subtleties, malice and might, nor discern the best means for the defeating of its policies and subduing of it power. The Lord make me ever truly thankful unto his holy Majesty for this mercy, and give me grace always to esteem it as one of his his chiefest benefits in this life, that he hath used me the weakest and unworthiest of many hundreds of my brethren as his poor instrument in so good an employment, and stir up in his good time some other of his choicest and chiefest Worthies, for the further perfecting of that which I in my mediocrity have begun, hitting the mark at which I have but aimed, and training exactly the Christian Soldier in the feats of spiritual arms whom I (as I was able) have but in some little measure acquainted with the knowledge of the Christian Warfare. And the Lord give his grace unto us all both strongest & weakest, that we may not only instruct others in this spiritual art of fight against the enemies of our salvation, but that we ourselves muy put on the spiritual armour, and fight continually with courage and resolution under the standard of the Lord of Hosts; and because we are unskilful and know not how to fight, and exceeding weak and feeble in our strength, and unable to stand in the encounter and bear the brunt of the battle, that he will teach our hands, or rather our hearts, to war, and our fingers, or rather our affections, to fight; and that he will continually renew our strength and send us daily fresh supplies of his spiritual and saving graces, whereby we may be enabled with constancy and perseverance to maintain the fight, until having gotten a full and final victory, we be like conquerors crowned with glory and immortality; the which he vouchsafe unto us even for his Christ's sake, the Son of his love, and the author, continuer, and finisher of our salvation, to whom with the blessed Father, and holy Spirit, be ascribed of us, and his whole Church, all praise and glory, power and dominion, from this time forth and for evermore. Amen. FINIS.