A Golden Chain, Treatise 2 – Title page 8
THE COMBAT OF THE FLESH AND SPIRIT.
Gal. 5.17.
For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrarie one to an other, so that yee can not doe the things which yee would.
THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galathians to maintaine their Christian libertie: and from thence to the end of the chapter he perswades them to other speciall duties of godlinesse. In the 13. verse hee stirres them vp to be seruiceable one to another by louelove: in the 15. verse he disswades them from contentions and doing of iniuries. In the 16. verse he shewes the remedie of the former sinnes, which is to walke according to the spirit. In this 17. verse he renders a reason of the remedie, the force whereof is this. The flesh and the spirit are contrarie: wherefore if ye walke according to the spirit, it will hinder the flesh; that it shal not carrie you forward to doe iniuries and liue in contentions, as otherwise it would.
In this verse we hauehave to obserue fiue points. The first, that there is a combat betweene the flesh and the spirit, in these words, The flesh lusteth against the spirit, and the spirit against the flesh. The second is, the matter of this combat, which stands in the contrary lusting of the flesh and the spirit. The third, is the cause of the combate, in these words, and those are contrarie. The fourth is the subiect or person in whome this combat is, noted in these wordes, So that yee the Galathians. The last is the effect of the combate, in the last words, that they cannot doe, &c.
Touching the combat it selfe diuers points are to be considered. The first, what these two, which make combat, namely, the flesh, & the spirit, are. They hauehave diuers significations. First of all, the spirit is taken for the soule, and the flesh for the bodie. But so they are not taken in this place. For there is no such combat betweene the bodie and the soule: both which agree togither to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the naturall appetite or concupiscence. But they cannot be so vnderstood in this place. For the spirit here mentioned doth fight euen against naturall reason: which though it serue to make a man without excuse, yet is it an enemie to the spirit. Thirdly, the spirit signifies the Godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then eueryevery mā regenerate should bee deified. Lastly, the spirit signifies a created qualitie of holinesse, which by the holy Ghost is wrought in the minde, wil, and affections of man: and the flesh, the naturall corruption or inclination of the minde, will, and affections to that which is against the lawe. In this sense these twaine are taken in this place.
Secondly, it is to be considered howe these twaine, the flesh and the spirit can fight togither, beeing but meere qualities. And wee must know that they are not seuered asunder, as though the flesh were placed in one part of the soule, and the spirit in another: but they are ioyned and mingled togither in al the faculties of the soule: The minde or vnderstanding part, is not one part flesh, and another spirit, but the whole minde is flesh, and the whole minde is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit, that is, grace and corruption, not seuered in place but onelyonly in reason to be distinguished. As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at noone day: neither is it in one part light, in another part darke: but the whole aire is partly light, and partly dark throughout. In a vessel of luke warme water, the water it selfe is not onelyonly hote or onelyonly cold; or in one part hote and in another part colde: but heate and colde are mixt togither in eueryevery part of the water. So is the flesh and the spirit mingled togither in the soule of man: and this is the cause why these two contrarie qualities fight togither.
Thirdly in this combat we are to consider what equalitie there is betweene these two combaters, the flesh and the spirit. And we must know, that the flesh vsually, is more in measure then the spirit. The flesh is like the mightie gyant Goliah, and the spirit is litle and small like young Dauid. Hence it is, that Paul calls the Corinthians which were men iustified and sanctified,1. Cor. 3.1. carnall. I could not (saith he) brethren speake vntounto you, as vntounto spirituall, but as vntounto carnall, as vntounto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ, till after this life. And the speech which is vsed of some diuines,Eph. 4.13. that the man regenerate hath but the reliques of sinne in him, must be vnderstood warily, else it may admitte an vntrueth. As for the measure of grace it can be but small in respect,Rom. 8.23. where as we doe receiue but the first fruits of the spirit in this life: and must waite for the accomplishment of our redemption till the life to come. For all this, the power and efficacie of the spirit is such, that it is able to preuaile ordinarily against the flesh. For the flesh receiues his deadly wound at the first instant of a mans conuersion, and continually dieth after by little and little: and therefore it fights but as a maymed souldier. And the spirit is continually confirmed and increased by the holy Ghost: also it is liuely and stirring, and the vertue of it is like muske; one graine whereof will giuegive a stronger smell, then many ounces of other perfumes. Some may say, that the godly man doeth more feele the flesh then the spirit: and therefore that the flesh is eueryevery waie more then the spirit. I answere, that we must not measure our estate by feeling, which may easily deceiue vsus. A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whole bodie: yet the health of the bodie is more then then the paine of a finger. Secondly wee feele corruption not by corruption, but by grace; and therfore men, the more they feele their inward corruptions, the more grace they hauehave.
Thus much of the combate it selfe: nowe let vsus come to the manner of this fight.
It is fought by Lusting. To lust in this place signifies to bring forth and to stirre vp motions and inclinations in the heart, either to good or euill.
Lusting is two-fold: the lusting of the flesh, and the lusting of the spirit.
The lusting of the flesh hath two actions: the first is, to engender euill motions and passions of selfe-louelove, enuie, pride, vnbeleefe, anger, &c. Saint Iames …aith,Iam. 1.14. that men are enticed and drawne away by their owne concupiscence. Nowe this enticing is onelyonly by the suggestion of bad cogitations and desires. This action of the flesh made Paul say,Rom. 7. 14. that he was carnall sold vnderunder sinne.
The second action of the flesh is, to hinder, and quench, and ouerwhelme all the good motions of the spirit. Paul found this in himselfe when hee said,Rom. 7.23. I see another lawe in my members rebelling against the lawe of the minde, and leading me captiue to the lawe of sinne. By reason of this action of the flesh, the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare: who thinkes that he feeles something lying on his breast as heauy as a mountaine: and would faine hauehave it away, whereupon hee striues and labours by hands and voice to remooue it, but for his life can not doe it.
On the contrarie, the lusting of the spirit containes two other actions. The first is to beget good meditations, motions, inclinations, and desires in the minde, will, and affections. Of this Dauid speaketh. My reines teach me in the night season: Psal. 16.8.that is, my minde, affection, and will, and my whole soule beeing sanctified and guided by the spirit of God, doe minister vntounto me cōsideratiōs of the way in which I ought to walke. Isaias prophesying of the church of the newe testament, saieth,Isa. 30.22. When a man goeth to the right hand or to the left, hee shall heare a voice, saying: Here is the waie walke ye in it. Which voice is not onelyonly the outward preaching of the ministers, but also the inward voice of the spirit.
The second action of the spirit is to hinder and suppresse the bad motions and suggestions of the flesh. S. Iohn saith, he that is borne of God sinneth not, because his seede remaineth in him, 1. Ioh. 3.9.that is, grace wrought in the heart by the holy Ghost, which resisteth the rebellious desires of the flesh.
That the manner of this fight may more clearely appeare, wee must examine it more particularly. In the soule of man there bee to speciall partes, the minde and the will.
In the minde there is a double combate. The first is betweene knowledge of the word of God, and naturall ignorance or blindnesse. For seeing we doe in this life knowe but in part; therefore knowledge of the truth must needs be ioyned with ignorance in all that are enlightened: and one of these being contrarie to another, they striue to ouershadowe and ouercast each other.
Hence we may learne the cause why excellent diuines doe varie in diuers points of religion: and it is, because in this combate, naturall blindnesse yet remaining, preuailes more or lesse. Men that are dimme sighted and cannot discerne without spectacles, if they be set to discrie a thing a farre off, the most of them would be of diuers opinions of it. And men inlightned and regenerate in this life, doe but see as in a glasse darkely. 1. Cor. 13.Againe, this must teach all students of diuinitie often to suspect themselues in their opinions and defences: seeing in them that are of soundest iudgement the light of their vnderstanding is mixed with darkenes of ignorāce. And they can in many points see but as the mā in the gospell, who when our Sauiour Christ had in part opened his eies, saw mē walking, not as mē, but in the forme of trees. Also this must teach al that read the scriptures to inuocate & cal vponupon the name of god, that he would enlighten them by his spirit, and abolish the mist of naturall blindnesse. The Prophet Dauid was worthily inlightned with the knowledge of Gods word, so as he excelled the auncient and his owne teachers in wisdome: yet beeing priuie to himselfe touching his owne blindnesse, often praieth in the Psalmes, Inlighten mine eies that I may vnderstand the wonders of thy lawe.
By reason of this fight, when naturall blindnesse preuailes, the child of god truely inlightned with knowledge to life euerlasting, may erre not onelyonly in lighter points, but euen in the verie foundation of religion, as the Corinthians and the Galathians did. And as one man may erre, so an hundred men may also; yea a whole particular Church; and as one Church may erre, so an hundred more may. For in respect of this combate, the estate and condition of all men is alike. Whence it appeares that the Church militant vponupon earth is subiect to errour. But yet as the diseases of the bodie be of two sortes: some curable, and some incurable which are to death; so likewise errours are. And the Church though it be subiect to sundrie falls, yet it cannot erre in foundation to death: the errours of Gods children be curable. Some may here say, If all men and Churches be subiect to errour, then it shall not be good to ioyne with any of them, but to separate from them all. I answere, though they may and doe erre, yet wee must not separate from them, so long as they doe not separate from Christ.
The second combate in the mind, is between faith and vnbeleefe. For faith is imperfect, and mixt with the contrarie, vnbeleefe, presuming, doubting, &c. As the man in the gospel saith, Lord, I beleeue, helpe mine vnbeleefe.
By reason of this fight, when vnbeleefe preuailes, the very childe of God may fall into fits and pangs of despaire: as Iob and Dauid in their temptations did. For Dauid once considering the propseritie of the wicked, brake out into this speech.Psal. 73. 13. Certainly I hauehave clensed mine heart in vaine, and washed mine hands in innocency. Yea, this despaire may be so extreame, that it shall weaken the bodie and consume it, more then any sicknesse. No man is to thinke this strange in the child of God. For though hee despaire of his election and saluation in Christ yet his desperation is neither totall nor finall. It is not totall, because he doth not dispaire with his whole heart, faith euen at that instāt lusting against despaire. It is not finall, because he shall recouer before the last end of his life.
To proceede, the combat in the will is this. The will partly willeth & partly nilleth that which is good at the same instant: and so likewise it willeth and nilleth that which is euill: because it is partly regenerate and partly vnregenerate. The affections likewise, which are placed in the will, partly imbrace and partly eschew their obiects: as louelove partly loueth, and partly doth not louelove God and things to be loued: feare is mixed and not pure (as schoolemen hauehave dreamed) but partly filial, partly seruil, causing the child of God to stand in awe of God, not onelyonly for his mercies, but also for his iudgements & punishments. The will of a man regenerate is like him that hath one legge sound, the other lame: who in eueryevery steppe which he makes, doth not wholly halt, or wholly goe vpright, but partly goe vpright and partly halt. Or like a man in a boate on the water: who goeth vpward because he is carried vpward by the vessell: and at the same time goes downeward, because he walkes downeward in the same vessell at the same instant. If any shall say, that contraries can not be in the same subiect: the answer is, they can not, if one of them be in his full strength aIn gradibus remissis non in summis.in the highest degree: but if the force of them both be delaied and weakned, they may be ioyned together.
By reason of this combat, when corruption preuailes against grace in the will and affections, there ariseth in the godly a certaine deadnesse or hardnesse of heart, which is nothing else but a want of sense or feeling. Some may say, that this is a fearefull iudgement: but the answer is, that there be two kindes of hardnesse of heart: one which possesseth the heart, and is neuer felt: this is in them, who hauehave their consciences seared with an hote yron; who by reason of custome in sinne are p…st all feeling,Eph. 4.19. Zach. 7.11. who likewise despise the meanes of softening their hearts. And indeede this is a fearefull iudgement. There is an other hardnesse of heart which is felt: and this is not so daungerous as the former: for as we feele our sicknesse by contrarie life and health; so hardnesse of heart when it is felt, argues quicknesse of grace, and softnes of heart. Of this Dauid often complained in the Psalmes: of this the children of Israel speake when they say,Isa. 65.17. Why hast thou hardned our hearts from thy waies?
Thus much of the manner of the combat in particular: before we proceede any further, let vsus marke the issue of it, which is to preuaile against the flesh.
The spirit preuailes against the flesh at two times: in the course of a mans life, and at his ende; but yet with some foiles receiued.
I say the spirit preuailes not in one instant, but in the whole course of a mans life. So S. Iohn saith,1. Ioh. 5.19. He which is begotten of God sinneth not: for he preserueth himselfe: the grace of God in his heart ordinarily preuailing in him. And Paul makes it the propertie of the regenerate man to walke according to the spirit, Rom. 8.1.which is not now and then to make a steppe forward, but to keepe his ordinarie course in the way of godlinesse. As in going from Barwicke to London, it may be a man now and then will goe amisse: but he speedily returnes to the way againe and his course generally shall be right.
Againe, the spirit preuailes in the end of a mans life. For then the flesh is vtterly abolished, and sanctification accomplished: because no vncleane thing can enter into the kingdome of heauen.
This further must be conceiued, that when the spirit preuailes, it is not without resistance and striuing: as Paul testifieth, I doe not the good which I would, but the euill which I would not, that doe I. Which place is not to be vnderstood onelyonly of thoughts and inward motions (as some would hauehave it) nor of particular offences: but of the generall practise of his dutie or calling, through the whole course of his life. And it is like the practise of a sicke man, who hauing recouered of some grieuous disease, walkes a turne or twaine about his chamber, saying, ah, I would faine walke vp and downe but I can not: meaning not that he can not walke at all, but signifying that he can not walke as he would, beeing soone wearied through faintnesse.
I added further, that this preuailing is with foyles. A foyle is, when the flesh …or the time vanquisheth and subdueth the spirit. In this case, the man regenerate is like a souldier, that with a blow hath his brain-pan cracked, so as he lies groueling astonished not able to fight: or like him that hath a fit of the falling sicknesse, who for a time lies like a dead man. Hence the question may be mooued, whether the flesh preuailing doth not extinguish the spirit, and so cut off a man from Christ, till such time as he be ingrafted againe. The answer is this: There be two sorts of Christians: one who doth onelyonly in shew & name professe Christ: and such an one is no otherwise a member of Christs mysticall bodie, then a woodden legge set to the bodie is a member of the bodie. The second is he that in name and deede is a liuely part & member of Christ. If the first fall, he can not be said to be cut off, because he was neuer ingrafted. If the second fall, he may be and is cut off from Christ. But marke how: he is not wholly cut off, but in some part, namely in respect of the inward fellowshippe and communion with Christ, but not in respect of coniunction with him. A mans arme taken with the dead palsie, hangs by and receiues no heat, life, or sense from the rest of the members, or from the head, yet for all this, it remaines still vnited and coupled to the bodie, and may againe be recouered by plaisters and physicke: so after a grieuous fall the child of God feeles no inward peace and comfort, but is smitten in conscience with the trembling of a spirituall palsie for his offence: and yet indeede still remaines before God a member of Christ in respect of coniunction with him, and shall be restored to his former estate after serious repentance.
And God permits these foiles for weightie causes: first that men might be abashed and confounded in themselues with the consideration of their vile natures, and learne not to swell with pride; because of Gods grace. Paul …aith, th…t after he had beene rapt into the third heauen,2. Cor. 12.7. the angel Satan was sent to bu…fet him, and (as we say) to beate him blacke and blew, that he might not be exalted out of measure. The second, that we may learne to denie our selues & cle…ue vntounto the Lord frō the bottom of our hearts. Paul saith that he was sick to death,2. Cor. 1.9. that he might not trust in himselfe, but in God who raiseth the dead.
Thus much of the manner of the combat: now followes the cause of it.
The cause is the contrarietie that is betweene the flesh and the spirit. As Paul saith,Rom. 8.5. The wisdome of the flesh is enmitie to God.
Hence we are taught, that since the fall, there is no free-will in man in spirituall matters, concerning either the worship of God or life euerlasting. For flesh is nothing else but our naturall disposition: and man is nothing else but flesh by nature: for the spirit comes afterward by grace: and the flesh is flatte contrarie to the spirit, which makes vsus doe that which is pleasing vntounto God. Wherefore the will naturally is a flat bondslaue vntounto sinne.
Againe, hence we may learne, that it is not an easie matter to practise religion: which is to liue according to the spirit, to which our naturall disposition is as contrarie as fire to water: wherefore if we will obey God, we must learne to force our natures to the duties of godlines; yea, euen sweate and take paines therein.
Lastly, here we may learne the nature of sinne. The spirit is not a substance but a qualitie: and therefore the flesh which is nothing else but originall sinne, and is contrarie to the spirit, must also be a qualitie: for such as the nature of one contrarie is, such is the other. There is in eueryevery man the substance of bodie and soule, this can not be sinne, for then the spirit also should be the substance of man. There is also in the substance the faculties of bodie and soule: and they can not be sinne, for then eueryevery man should hauehave lost the faculties of his soule by Adams fall. Lastly in the faculties there is a contagion or corruption which carieth them against the law: and that is properly sinne and the flesh, which is contrarie to the spirit.
The fourth point is, touching the persons in whome this combate is. Paul shewes who they are, when he saith, So that ye can not, &c. where it appeares, that such as hauehave this combat in them must be as the Galatians, men iustified and sanctified: and yet not all such, but onelyonly they that be of yeares: for the infants of the faithfull, howsoeuer we must repute them to belong to the kingdome of heauen, and therefore to be iustified and sanctified: yet because they doe not commit actuall sinne, they want this combat of the flesh and spirit, which stands in action. As for those which be vnregenerate, they neuer felt this fight. If any say that the worst man in the world, when he is about to commit any sinne, hath a strife and fight in him. It is true indeede: but that is an other kinde of combat, which is betweene the conscience and the heart. The conscience on the one part terrifying the man from sinne: the will and the affections hailing and pulling him thereunto: the will and the affections wishing and desiring that sinne were no sinne, and Gods commandement abolished: whereas contrariwise the conscience with a shrill voice proclaimes sinne to be sinne. This fight was in Pilate, who by the force of his conscience feared to condemne Christ; and yet was willing, and yeelded to condemne him that he might please the people.
Furthermore this combat is in the regenerate but during the time of this life. For they which are perfectly sanctified feele no strife. If any shall say, that this combat was in Christ, when he said, Father, if it be thy will, let this cuppe passe from me, yet not my will but thine be done. Indeede here is a combat, but of an other sort; namely the fight of two diuerse desires: the one was a desire to doe his fathers will in suffering the death of the crosse: the other a naturall desire (which was no sinne but a meere infirmitie of humane nature) whereby he in his manhood desires (as the manner of nature is to seeke the preseruation of it selfe) to hauehave the cursed death of the cros…e remooued from him.
The fifth point is the effect of this combat, which is to make the man regenerate, that he can not doe the things which he would: and this must be vnderstood in things both good and euill.
And first he can not doe the euill which he would for two causes. First, because he can not commit sinne at what time soeuer he would. Saint Iohn saith, He that is borne of God sinneth not, neither can he sinne, because he is borne of God, 1. Ioh. 3.9.that is, he can not sinne at his pleasure or when he will. Ioseph when he was assaulted by Putiphars wife to adulterie; because the grace of God abounded in him, whereby he answered her, saying, Shall I doe this, and sinne against God, he could not then sinne. Lot because his righteous heart was grieued in seeing and hearing the abominations of Sodom, could not then sinne as they of Sodom did. Hence it appeares, that such persons as liue in the daily practise of sinne against their own consciences, (though they be professours of the true religion of Christ) hauehave no soundnes of grace in them.
Secondly, the man regenerate can not sinne in what manner he would: and there be two reasons thereof. First, he can not sinne with full consent of will, or with all his heart: because the will so farre forth as it is regenerate, resisteth and and draweth backe: yea, euen then when a man is carried headlong by the passions of the flesh, he feeles some contrarie motions of a regenerate conscience. It is a rule that sinne doth not raigne in the regenerate. For so much grace as is wrought in the minde, will, affections: so much is abated proportionally of the strength of the flesh. Wherefore when he commits any sinne, he doth it partly willingly, and partly against his will. As the marriners in the tempest, cast Ionas into the sea willingly: for otherwise they had not done it: and yet against their wills too: which appeares because they praied, and cast their goods out of the shippe, and laboured in the rowing against the tempest, and that very long before they cast him out. And herein lies the difference betweene two men committing one and the same sinne, the one of them beeing regenerate, the other vnregenerate. For the latter sinnes with all his heart and with full consent, and so doth not the first. Secondly, though he fall into any sinne, yet he doth not lie long in it, but speedily recouers himselfe, by reason of grace in his heart.
Hence it is manifest, that sinnes of infirmitie are committed onelyonly of such as are regenerate. As for the man vnregenerate he can not sinne of infirmitie whatsoeuer some falsly thinke. For he is not weake but starke dead in sinne. And sinnes of infirmitie are such onelyonly as rise of constraint, feare, hastinesse, and such like sudden passions in the regenerate. And though they sin of weaknes often by reason of this spirituall combat, yet they doe not alwaies: for they may sinne against knowledge and conscience of presumption.
To come to the second point: the regenerate man can not doe the good which he would: because he can not doe it perfitly and soundly according to Gods will as he would. Paul saith,Rom. 7. 1…. To will is present with me, but I finde no meanes (foreign) perfitly to doe that which I would. In this point the godly man is like a prisoner that is gotten forth of the gayle, and that he might escape the hand of the keeper, desires and striues with all his heart to runne an hundred miles in a day; but because he hath straight and waightie bolts on his legges, cannot for his life creepe past a mile or twaine, and that with chasing his flesh & tormenting himselfe. So the seruants of God doe heartily desire, and endeauour to obey God in all his commaundements: as it is saide of King Iosias,2. king. 23. 25. That he turned to God with all his heart, with all his soule, with all his might, according to all the lawes of Moses, &c. yet because they are clogged with the bolts of the flesh, they performe obedience both slowly and weakely, with diuers slippes and falls.
Thus much of the combat: now let vsus see what vse may be made of it.
First of all, by it we learne what is the estate of a Christian man in this life. A Christian is not one that is free from all euill cogitations, from rebellious inclinations and motions of will and affections, from all manner of slips in his life and conuersation: for such an one is a meere deuise of mans brain, and not to be found vponupon earth. But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature, bewailes them from his heart, and with might and maine fights against them by the grace of Gods spirit. Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace, on this manner. Such as the cause of workes is, such are works themselues. The cause of works in man, is the mind, will, and affections sanctified: in which, the flesh and the spirit are mixt together, as hath beene shewed before. Therefore works of grace, euen the best of them are mixt workes, partly holy and partly sinnefull. Whereby it is euident to a man that hath but common sense, that they are not answerable to the righteousnes of the law: and that therefore they can neither merit life, or any way iustifie a man before God. If any reply, that good works are the works of Gods spirit, and for that cause perfectly righteous. I answer, it is true indeede, they come from the H. Ghost that can not sinne, but not onelyonly or immediatly. For they come also frō the corrupt minde & will of man, and in that respect become sinnefull, as sweete water issuing out of a pure fountaine, is by a filthy channell made corrupt.
Thirdly, we doe hence learne that concupiscence or originall sinne is properly and indeede sinne after baptisme, though it please the Councill of Trent to decree otherwise. For after baptisme it is flat contrarie to the spirit, and rebells against it. Papists obiect that it is taken away by baptisme. Answ. Originall sinne or the flesh is taken away in the regenerate thus. In it there be three things; the guilt, the punishment, the corruption: the first two are quite abolished by the merit of Christs death in baptisme: the third, that is, the corruption remaines still: but marke in what manner: it remaines weakned, it remains not imputed to the person of the beleeuer.
Lastly, hereby we are taught to be watchfull in praier. Watch and pray (saith Christ) &c. for the spirit is readie, but the flesh is weake. Rebecca, when two twins stroue in her wombe was troubled and saide, Why am I so? wherefore shee went to aske the Lord, namely by some Prophet. So when we feele this inward fight, the best thing is to hauehave recourse to God by praier, and to his word, that the spirit may be strengthened against the flesh. As the children of Israel by compassing the citie of Ierico seuen daies, and by sounding rammes hornes ouerturned the walls thereof: so by serious inuocation of Gods name the spirit is confirmed, and the turrets and towres of the rebellious flesh battered.
The voice of a man
1. Carnall of
Euill. I doe that which is euill and I will doe it.
Good. I do not that which is good and I will not do it.
2. Regenerate of
Euill. I doe the euill, which I would not.
Good. I doe not doe the good which I would.
3. Glorified of
Euill. I doe not that which is euill, and I will not doe it.
Good. I doe that which is good, and I will doe it.
A salue for a sicke man: OR, A TREATISE CONTAINING THE NATVRE, DIFFERENCES, AND KINDES OF DEATH; AS ALSO THE right manner of dying well.
And It may serue for spirituall instruction to
1. Marriners when they goe to sea.
2. Souldiers when they goe to battell.
3. Women when they trauell of child.
PRINTED BY IOHN LEGAT, PRINTER to the Vniuersitie of Cambridge. 1600.