The Christian Warfare Part 1, Book 1 · Chapter 23
CHAP. XXIII. How the chriſtian being foyled by Sathans temptations may be raiſed againe.
§. Sect. 1 ANd theſe are the meanes whereby the chriſtian ſouldier may be ſtrengthened and encouraged to ſtand in the combate of temptations. But ſometimes it commeth to paſſe that by reaſon they neglect theſe meanes, or elſe doe not ſo carefully vſe them as they ſhould, they are foyled by Sathan, ouercome by his temptations, and led captiue vntounto ſinne. How therefore muſt the chriſtian thus ouertaken behaue himſelfe? ſurely he is not deſperatly to caſt away all hope of victorie and cowardly to yeelde himſelfe to be the ſlaue of Sathan, lying contentedly in the chaines of ſinne, without any deſire or indeauour of comming out of his captiuitie: but being fallen he is to labour and ſtriue that he may riſe againe, and being taken priſoner by ſinne and Sathan, he is not willingly to remaine in their bonds but earneſtly to deſire his freedome and libertie.
Now the meanes whereby being fallen he may riſe againe, is by vnfained repentance, when as he is hartily ſorie for his ſinne, becauſe thereby hee hath diſpleaſed his louing and gracious father, and ſtedfaſtly purpoſeth for the time to come to leaue and forſake thoſe ſinnes, into which by the malice of Sathan and his owne infirmitie he is fallen; and by a liuely faith, when as he doth apply vntounto himſelfe all the mercifull promiſes made vntounto all repentant ſinners. For though faith in nature goe before repentance, yet the act and frute of faith, whereby we are aſſured of Gods merciemercy in the free forgiuenes of our ſinnes, alwaies commeth after.
A difference betweene the child of God and the wicked.Where by the way we may note a difference betweene the ſtate of Gods children and the wicked: both fall into ſinne very often, both alſo commit heynous and grieuous ſinnes; yea ſometimes the child of God falleth into more fearefull and horrible ſinnes, than a meere worldling; but herein the chiefe difference betweene them conſiſteth, that the child of God after his fall is vexed and grieued, and laboreth to riſe againe by leauing and forſaking the ſinne which is odious vntounto him; but the wicked man after his fall neuer ſoroweth nor grieueth, but rather reſolueth to liue ſtill in his ſinne, and to commit it againe and againe with greedines and delight when he hath any occaſion offered.
§. Sect. 2 But here the weake chriſtian whoſe ſoule is oppreſſed with the heauie waight of ſinne will ſay vntounto me;The complaint of the weake chriſtian. alas this is ſmall comfort vntounto me which you ſpeake, neither can I hereby hauehave any aſſurance that I am the childe of God; for after I am fallen into ſinne, ſuch is the hardnes of my heart that I cannot bewaile nor be ſorie for it; and whereas eueryevery ſmall worldly loſſe or croſſe maketh me mourne, weepe and waile, when by my ſinne I hauehave offended God, I cannot ſhed a teare nor ſhew any true ſigne of hartie ſorrow; and ſuch is mine vntowardnes and corruption that in ſtead of forſaking my ſinne, I am readie to fall againe vponupon the next occaſion. And therefore I cannot hauehave any faith or full aſſurance of Gods promiſes made in Chriſt, ſeeing they are all limited and reſtrained to thoſe ſinners which repent and amend.
That the deſire of Gods graces is accepted for the graces which we deſire.That therefore theſe mourning ſoules may receiue ſome comfort, let them know firſt, that if they hauehave an earneſt deſire of repentance, faith, and the reſt of Gods graces; if they hauehave a good purpoſe to leaue and forſake their ſinnes, and to ſpend their liues in the ſeruice and worſhip of God: if they are diſpleaſed with their corruptions, and according to the meaſure of grace giuen, pray vntounto God, deſiring the aſſiſtance of his holy ſpirit, whereby they may more and more mortifie the old man, and crucifie the fleſh, and the luſts thereof: if they hate the ſinne they commit, and louelove the good which they cannot doe: if they can grieue becauſe they are no more grieued for their ſinnes, and be diſpleaſed with themſelues, becauſe their ſinnes doe no more diſpleaſe them: then may they be aſſured that they are Gods children, who are acceptable vntounto him in Ieſus Chriſt. For he reſpecteth not ſo much our actions as our affections; nor our workes, as our deſires and indeuours: ſo that he who deſires to be righteous is righteous; he that would repent, doth repent; hee that ſtriueth to leaue and forſake his ſinnes, hee rep…teth of him, as if he had left and forſaken them; they that would neuer fall, nor bee foiled by their ſpirituall enemies, God eſteemeth as his inuincible ſouldiers, and valiant worthies, who were neuer vanquiſhed. For the Lord accepteth the deſire for the deede; and if there be firſt a willing minde, 2. Cor. 8.12.it is accepted according to that a man hath, and not according to that a man hath not, as it is. 2. Cor. 8.12. So he is accounted bleſſed, not who hath attained vntounto perfect inherent righteouſneſſe indeede,Matth. 5.6. but he who hungreth after righteouſneſſe, Matth. 5.6. that is, who hath a ſence and feeling of his wants and imperfections, and withall an earneſt deſire to hauehave his wants ſupplied.
§. Sect. 3 But yet we muſt not imagine,The conditions required vntounto that deſire which is acceptable. that eueryevery flickering and vnconſtant deſire, proceeding from ſuddaine paſſion, and ſome extraordinary occaſion, is pleaſing vntounto God; for ſo eueryevery worldling might imagine himſelfe to be in the ſtate of grace: but vntounto this deſire I ſpeake of, there are diuers things required. As firſt, that this deſire be ioyned with an holy indeuour, and earneſt ſtriuing and labouring in the vſe of the meanes, whereby wee may attaine vntounto thoſe graces which we doe deſire: for it is not ſufficient that wee wiſh for faith, repentance, and other graces, vnleſſe we indeuour to attaine vntounto them, and to this end carefully vſe all good meanes ordained of God for the obtaining our deſires.
Secondly, this deſire muſt not be ſuddaine like a flaſh of lightening, vaniſhing away as ſoone as it entreth into vsus, but we muſt conſtantly perſeuere in it, till it be ſatisfied.
Thirdly, it muſt not bee a ſlight, and indifferent deſire, as though we would hauehave theſe graces, if we could eaſily attaine vntounto them, otherwiſe wee doe not greatly care whether wee hauehave them or no: but it muſt bee very earneſt, at leaſt ſometime, though not alwayes: So as we may ſay with Dauid: My ſoule longeth after thee, O Lord, as the thirſtie land. Pſal. 63.1. And, As the Hart brayeth for the riuers of water, ſo panteth my ſoule after thee, O God: as it is Pſal. 42.1.
Fourthly, this deſire is true, and pleaſing vntounto God, when as it proceedeth from a ſenſe of our owne want and penurie, in regard whereof we are truely humbled. And hereof it is compared to hungering and thirſting; in which two things concurre, firſt, a ſence of want which afficteth vsus, and, a deſire to hauehave it ſupplied.
Fiftly, it is not ſufficient that we hauehave a continuall and earneſt deſire of our ſaluation, vnleſſe wee deſire as earneſtly the ſubordinate cauſes and meanes tending thereunto; namely, vocation, iuſtification, ſanctification, faith, repentance, and the reſt of the graces of Gods ſpirit: for euen Balaam himſelfe did wiſh that he might die the death of the righteous, but his deſire was not acceptable to God, becauſe he wiſhed not alſo to liue their life: he deſired to die like them, that he might be ſaued; but hee deſired not to ſerue the Lord in holineſſe and newneſſe of life, whereby he might hauehave been aſſured of ſaluation.
If therefore wee would hauehave our deſires acceptable to God, they muſt be ioyned with an holy indeuour to obtaine thoſe ſpirituall graces which we doe deſire, they muſt be conſtant, earneſt, and proceede from a true ſence and feeling of our owne want, and be referred as well to the meanes, as to the ende, and then the deſire of grace is the grace it ſelfe; the deſire of faith is faith; the deſire of repentance is repentance; not in it owne nature, but in Gods acceptation, who accepteth the will for the deede.
§ Sect. 4 And in truth this is the chiefe perfection of our righteouſnes,The Christians perfection conſiſteth in deſiring and labouring after perfection. when as we feele our imperfections, and labour earneſtly after more perfection: for, Chriſtiani ſumus potius affectu quàm effectu: We are Chriſtians rather in our affections and deſires, than in our workes and abilities: neither doth the Lord beſtow vponupon his children the full meaſure of his ſpirit and the graces thereof in this life, but onelyonly the firſt fruites, which are as it were but an handfull of corne in reſpect of the whole field; and the earneſt to aſſure vsus of the reſt, which is but as a peny in reſpect of many thouſands, which are confirmed vntounto vsus thereby,Rom. 8.23.2. Cor. 1.22. and 5.5. as the Apoſtle ſpeaketh Rom. 8.23.2. Cor. 1.22. and 5.5.
True it is indeede that God beſtoweth his ſpirit and the graces thereof vponupon ſome of his children in greater meaſure, and vponupon ſome in leſſe, euen as the firſt fruites may be a greater or leſſer handfull, and the earneſt is ſometimes a peny, and ſometimes a ſhilling, ſometimes more and ſometimes leſſe; but yet the greateſt meaſure which any receiue, is but as an handfull of the firſt fruites, and an earneſt peny in reſpect of the maine ſumme and full meaſure, which the Lord hath hereby aſſured vsus that he wil beſtow vponupon vsus in his kingdom: and hee that hath receiued the leaſt earneſt, hath as full and perfect aſſurance of the whole bargaine, which God hath couenanted to make good vntounto vsus, as he who hath receiued the greateſt, according to the nature of an earneſt, to which the meaſure of grace here receiued is compared.
But wherein doth this meaſure of grace and chiefe perfection of a Chriſtian conſiſt in this life? Surely, not in their workes, for they are all imperfect, and ſo full of corruptions that they are odious in Gods ſight, being conſidered in themſelues, and examined by the rule of his exact iuſtice; neither in their inherent righteouſnes, and begun ſanctification, for when they are at the holieſt they are polluted with the reliques of originall corruption, which bring foorth the fruites of actuall tranſgreſſions, and make vsus vnable to doe the good we would, in that manner and meaſure which we ſhould, and therefore thoſe which are moſt righteous are not in this reſpect acceptable to God: but herein the perfection of a chriſtian conſiſteth, when as ſeeing his imperfections, wants and ſinnes, he is grieued and truly humbled with the ſight and ſenſe of his owne miſerie and wretchedneſſe, and diſclaiming and reiecting his owne righteouſnes and good workes, doth flee vntounto our Sauiour Chriſt, hungring after his righteouſnes, and by a liuely faith applying vntounto his wounded ſoule his merit and obedience, doth looke for ſaluation in him alone; and laſtly, when as in obedience to his commandement, and in true thankfulnes for his infinite mercies he hath an earneſt deſire to glorifie his name, by a godly and Chriſtian life, ſtriuing and endeuouring continually to forſake his ſinnes, to mortifie his corruption, and to attaine vntounto more and more perfection in righteouſnes and holines. For, Maxima pars Christianiſmi eſt toto pectore velle fieri Chriſtianum; It is the greateſt part of Chriſtianitie to deſire with the whole heart to become a Chriſtian.
§ Sect. 5 If therefore we doe keepe the couenant of the Lord, nay, if we but thinke vponupon his commandements, to the end we may doe them, the louing kindnes of the Lord ſhall endure for euer vponupon vsus, as it is Pſal. 103.17.18; if we can from our harts ſay with good Nehemiah, Nehem. 1.11.Nehem. 1.12. O Lord I beſeech thee let thine eare now hearken to the prayer of thy ſeruant, and to the prayer of thy ſeruants who deſire to feare thy name, the Lord will heare vsus indeed and graunt our requeſts. If with the Prophet Dauid we hauehave but a reſpect to Gods commandements, with a care to fulfill them, we ſhal not be confounded,Pſal. 119.6. as it is Pſal. 119.6. If wee but deſire to obey Gods commandement, the Lord will accompliſh our deſire, and quicken vsus in his righteouſnes,40. though we be dull, yea dead vntounto all goodneſſe, as it is verſ. 40.Rom. 7. If with the Apoſtle Paul wee doe the euill which we would not, and conſent to the law that it is good, delighting therein in the inner man; then though we are with him led captiue vntounto ſinne, yet it is not wee that offend, but ſinne that dwelleth in vsus, that is, our old man, our corrupt and vnregenerate part,That neither the name, nor actions of the fleſh, can properly be aſcribed to the ſpirituall man. which cannot fitly be called by our name, becauſe it is mortified alreadie in ſome meaſure, and ſhall be fully aboliſhed by the ſpirit of God; neither doth it liue the ſame ſpirituall life with vsus, ſeeing it is not quickened by the ſame ſpirit: and therefore as thoſe who hauehave diuers ſoules, which giuegive vntounto them life and motion, are themſelues diuers and alſo called by diuers names; ſo the new and old man liuing as it were by diuers ſoules, the one being quickned with Gods ſpirit, the other by Sathan (whereof it commeth to paſſe, that the more the one liueth the other dieth, the more ſtrong the ſpirit is, the weaker is the fleſh; and the actions of both are quite contrarie) therefore they may fitly be called by diuers names: neither can the actions of the fleſh bee aſcribed to the ſpirit properly, ſeeing they are contrarie the one to the other. For as if a ſcience of a crab tree, and another of a pepin tree being grafted into the ſame ſtocke doe both bring foorth their ſeuerall fruites, the one crabs, the other pepins, it may fitly be ſaid this tree bringeth foorth either pepins or crabs, becauſe they grow in the ſame ſtocke; but yet it cannot bee truly ſaid that the crab tree ſcience bringeth foorth pepins, or the pepin ſcience crabs: ſo becauſe the fleſh and the ſpirit are ioyned together in the ſame bodie and ſoule, we may in this reſpect ſay that this man ſinneth, or doth that which is good; but yet whē we ſpeak of the regenerate or carnall man properly and ſeuerally, as we cannot truly ſay that the fleſh doth any good, ſo neither can we truly affirme that the ſpirit and regenerate man doth commit that which is euill, but (as ye Apoſtle ſpeaketh) ſin which dwelleth with him. And though the fleſh be the farre greater part, yet doth it not denominate & giuegive the name to the chriſtian & his actions, becauſe it is partly mortified, partly in mortifying, and partly to be mortified, that is, deputed and deſtinated to death and deſtruction; and alſo becauſe it is the worſe and more vnworthie part without compare, and conſequently not to giuegive the name: for as wine mixt with water is called ſtill wine, though the water exceede the wine in quantitie, becauſe it is the more excellent ſubſtance; ſo the fleſh being mixt with the ſpirit, though it be in greater quantitie, it doth not giuegive the name to vsus and our actions, but the ſpirit, as being our moſt excellent and worthie part; and of it wee are called ſpirituall, regenerate and new men, though the leaſt part be ſpirituall, regenerate and renewed.
If therefore we are regenerate, and hauehave in vsus the ſpirit of God, and the graces thereof in the leaſt meaſure, wee may boldly ſay with Paul, that it is no more we yt do offend God, but ſinne that dwelleth in vsus, neither ſhall we receiue puniſhment but the fleſh, that is, our vnregenerate and corrupt part, which ſhall be mortified and fully aboliſhed by the ſpirit of God; as for the ſpirituall and regenerate part, it ſhall daily bee more and more ſtrengthened and confirmed in the ſpirituall life, and the more puniſhments, afflictions and torments the fleſh hath inflicted on it, the more ſhall the ſpirituall man grow vp in grace and goodnes, till our corruption being by little and little mortified, and in the end fully aboliſhed by death, we ſhall be perfect men in Chriſt, liuing a ſpirituall and euerlaſting life in all glorie and happines in his kingdome. When therefore the Lord ſuffreth Sathan to afflict vsus in our goods, bodies, and in our ſoules and conſciences as hee did Iob, it is not becauſe hee hath forſaken vsus and giuen ouer his whole intereſt hee hath in vsus to this wicked ſpirit, but, as the Apoſtle ſpeaketh in another matter, he deliuereth vsus vntounto Sathan (to be afflicted) for the destruction of the fleſh, 1. Cor. 5.5.that the ſpirit may be ſaued in the day of the Lord Ieſus, 1. Cor. 5.5.
§ Sect. 5 It may be that the worke of mortification and regeneration doth goe ſlowly forward,Though our ſpirituall growth be ſhow, yet it is certaine. and the Lord may for a time let our corruptions beare great ſway in vsus, to the end he may hereby truly humble vsus with the ſight of our infirmities, and take away from vsus all ſelfe-confidence, preſumption and cauſe of boaſting, and cauſe vsus wholy to relie vponupon his merciemercy and Chriſts merits: but though it go on ſlowly, yet it ſhall goe ſurely, becauſe it is not begun and continued by our ſelues, for we cannot ſo much as thinke a good thought; but all our ſufficiencie is of God, as it is 2. Cor. 3.5.2. Cor. 3.5. neither can we ſo much as will and deſire that which is acceptable in Gods ſight, for it is he that worketh in vsus the will and the deed,Phil. 2.13. euen of his good pleaſure, as it is Phil. 2.13. And therefore theſe holie deſires, which are the beginnings and firſt fruites of regeneration, being the worke of Gods ſpirit; he will finiſh and perfect that which he hath begun, till at laſt we be fully freed from our corruption, and indued with vnſpotted holines and ſanctification.Phil. 1.6. According to that Phil. 1.6. I am perſwaded of this ſame thing, that he who hath begun this good worke in you, will performe it vntill the day of Ieſus Chriſt. For as with the Lord himſelfe there is neither change nor ſhadow of change, Iam. 1.17. Mal. 3.6. Rom. 11.29.Iam. 1.17. Mal. 3.6. ſo alſo are his gifts and calling without repentance: as it is Rom. 11.29.
§. Sect. 7 If therefore we hauehave but a deſire to forſake our ſinnes,If we earneſtly deſire perfectiō, the Lord will perfect vsus, and in the meane time pardon our imperfections. and to attaine vntounto true ſanctification, this deſire is Gods worke, which he wil finiſh & accompliſh, according to that Pſal. 145 19. He wil fulfill the deſire of them that feare him. For if the Lord doe euen preſſe vponupon vsus whileſt we doe not deſire his companie; if hee ſtand waiting and knocking at the doore of our hearts, calling and crying vntounto vsus that we will open and giuegive him entrance: when his holie ſpirit hath inflamed vsus with true louelove of him, and opened our hearts with an earneſt deſire to hauehave him enter, will he now thinke you goe away and refuſe to come in when wee inuite him? Nay aſſuredly, for he hath promiſed the contrarie, Reuel. 3.20. Behold (ſaith he) I ſtand at the doore and knocke: if any man heare my voice and open the doore, I will come in vntounto him and ſup with him, and he with me; that is, I will make him a rich banquet of my heauenly graces, and giuegive him to drinke the water of life, of which whoſoeuer drinketh ſhall neuer be more a thirſt, but it ſhall be in him a well of water ſpringing vp into euerlasting life, as our Sauiour ſpeaketh Ioh. 4.14. So our Sauiour Chriſt calleth ſuch as thirſt vntounto him,Ioh. 7.38. Reu. 21.6. If any man thirſt, let him come to me and drink: And, I will giuegive to him that is a thirſt of the well of the water of life freely. If therefore we hauehave a thirſting deſire after Gods ſpirit and the graces thereof, we ſhall in Gods good time be ſatisfied, and filled with the full meaſure of them. And in the meane time though our infirmities be neuer ſo great and manifold, yet in Chriſt God wil be well pleaſed with vsus, when as our corruptions do diſpleaſe our ſelues, ſo that we earneſtly deſire to be freed from them, and to ſerue the Lord in righteouſnes and holines of life. For the Lord eſteemeth more of our will than of our deedes, and of our holie endeuour, than of our beſt workes, becauſe this is the ſeruice and ſacrifice of our hearts, wherewith aboue all other things hee is moſt delighted: and therefore, Da cordi Deo & ſufficit, Pro. 23.26.GiueGive thy hart to God and it ſufficeth, Prou. 23.26.
For the Lord is our moſt gracious father, whoſe louelove farre exceedeth the louelove euen of tender mothers, Eſa. 49.15.Eſa. 49 15. and 66.13. Looke therefore what affection the tender father or mother beareth and ſheweth towards their childe: and ſuch, nay infinit more will the Lord ſhew towards vsus, as himſelfe profeſſeth Mal. 3.17. And I will ſpare them, Mal. 3.17.as a man ſpares his owne ſonne that ſerueth him. Now we know that if a child endeuour to to his dutie, and ſtriue to doe his beſt, though through want of power or skill hee is not able to doe as he would, thoſe things which his father inioyned him; there is no louing father but will winke at his imperfections, and accept his wil; commending his obedience and dutifull endeuour, though the worke in it ſelf deſerue no commendations: how much more therefore will our heauenly father, whoſe louelove is infinite and without all compare, be wel pleaſed with vsus in the middeſt of our infirmities, if we hauehave a deſire and care to ſerue him?
The Lord is our ſhepheard,Pſal. 23.1. Ioh. 10. and we his flock and the ſheep of his paſture; as it is Pſal. 23.1. and Ioh. 10. Now if a ſheepe be intangled in the briars, ſo as hee cannot follow the ſhepheard, though he heare his voyce calling vntounto him, yet if hee ſtruggle and ſtriue to come out to the vttermoſt of his power, and bleat for the ſhepheards helpe, when he cannot help himſelfe, hereby it appeareth that hee is one of his flocke, which the good ſhepheard will not ſuffer to be loſt; whereas indeed if he want not power alone, but will alſo to be freed and to follow after, it is cleere that he belongeth to another ſheepfold: ſo if when wee are intangled in the briars of our corruptions, and ſo hindred with our imperfections, that wee cannot follow the great ſhepheard of our ſoules Ieſus Chriſt in the path of righteouſnes, which leadeth to the ſheepfold of euerlaſting happines, though wee heare his voyce calling vntounto vsus; yet if with the ſillie ſheepe we ſtruggle and ſtriue to be freed from the ſnares of ſinne, and when wee cannot free our ſelues by our power, doe as it were bleate, and after our ſheepiſh manner implore the help of our carefull ſhepheard; crying out with the Apoſtle Paul, (that bleſſed ſheepe of Chriſt) Wretched man that I am, Rom. 7.24.who ſhall deliuer me from the bodie of this death, as it is Rom. 7.24. then will our louing ſhepheard Ieſus Chriſt in his good time come and looſe vsus, and if with ſtrugling in the briars of ſinne we are ſo diſabled that we cannot goe, he will take vsus like the ſtraied ſheepe vponupon his ſhoulders, and carrie vsus by the waies of righteouſneſſe into his ſheepfold of euerlaſting happineſſe. Neither can it poſſibly be that our heauenly ſhepheard, who of purpoſe came into the world to ſeeke vsus whileſt wee were loſt, and ſpent three and thirtie yeeres in following and finding vsus, who were wandring and ſtraied ſheepe, crying and calling vntounto vsus euen till he became hoarce with lowd cries, and paſſing thorow the thornie waies of troubles and perſecution, till he had ſhed his precious blood, and finally laid down his life for our ſakes; ſhould now turne away his eyes and ſtop his eares when his ſheepe deſire to follow him, and earneſtly implore his helpe, finding their owne weakneſſe and vnabilitie to come ſo ſwiftly to him as they ſhould.
The Lord is our Sauiour and Redeemer, who hath not ſpared his owne precious blood, but hath giuen it to his father as the price of our redemption, that wee might bee deliuered out of the captiuitie of the diuell, in which we were detained, as it is 1. Tim. 2.6.1. Tim. 2.6. If therefore we hauehave a ſenſe of our captiuitie, and a deſire to be ſet at libertie, being wearie of our miſerie, and vnwilling to ſtay any longer in this cruell bondage; our Sauiour Chriſt will redeeme vsus, for to this end hee came into the world,Luk. 4.18. as appeareth Luk. 4.18. And though like vntounto poore captiues who (hauing long time been clogged with heauie bolts, and galled with ſtrong chaines) hauehave their lims ſo benummed and ſore, that they cannot goe after they are freed out of priſon; ſo we after we hauehave long been detained in Sathans captiuitie, fettred with chaines of ſinne, and clogged with the heauie bolts of our corruptions, be ſo galled and benummed, that wee cannot ſwiftly follow Chriſt our Redeemer in the waies of righteouſnes vntounto his kingdome of glory, but halt and ſtumble eueryevery ſtep through our infirmitie and weaknes; yet if we hauehave an earneſt deſire of cōming after him, then ſurely he that hath giuen this ineſtimable price for our redemption, will not now leaue vsus in the hands of his and our enemies; but will feede vsus with the foode of his word and Sacraments, & ſtrengthen and ſupport vsus with his holy ſpirit, inabling vsus with the graces thereof to follow his ſteps, till hauing obtained full libertie wee arriue at his kingdome of euerlaſting glorie.
§. Sect. 8 Laſtly,That theſe are Christs ſouldiers who hauehave a deſire of ouercomming their ſpirituall enemies. that I may fit the ſimilitude to the ſpirituall conflict whereof we ſpeake. If we hauehave an earneſt deſire of ouercomming our ſpirituall enemies, and withſtanding their temptations, whereby they labour to draw vsus to ſinne: wee may be aſſured wee are Chriſts ſouldiers, how weakly ſoeuer we fight when we come to the encounter. For though a ſouldier through ſicknes be ſo infeebled that he cannot weld his weapon againſt the enemie: yet if hee march forward, and ſhew a couragious heart and earneſt deſire to ouercome, it will hereby plainly appeare that hee is faithfull to his Captaine, and therefore hee ſhall receiue his pay, though at the firſt onſet his lims ſhould faint vnderunder him. And ſo if through ſinne we hauehave our ſpirituall man ſo weakned, that he is ready to faint at the firſt encounter with our ſpirituall enemies, yet if we march vnderunder Chriſts ſtanderd, and fight the battailes of the Lord of hoaſts, hauing an earneſt deſire euen aboue our ſtrength to ouercome our enemies, ſurely Chriſt our grand Captaine will acknowledge vsus for his ſouldiers, and will giuegive vsus our pay, euen a crowne of victorie: and ſeeing his power is omnipotent and his louelove incomprehenſible, we may make ſure account that if in the fight wee receiue a foile, hee will ſtand ouer vsus to defend vsus with the ſhield of his prouidence and raiſe vsus vp againe; yea if we be taken priſoners and led away captiue by ſinne and Sathan, hee will reſcue and deliuer vsus. There is no diſcredit accreweth to a ſouldier by receiuing wounds, or by being by vnreſiſtable violence taken priſoner; nay rather it argueth his valour, and ſheweth that the inuincible courage of his minde doth farre ſurpaſſe the weak force of his bodie; but rather hereby is a ſouldier diſgraced, if either he dare not march into the field, or being entred the battaile doth ſhamefully flee away, or cowardly yeeld vntounto the enemie: ſo in this ſpirituall warfare it is no diſhonour to receiue foiles and wounds of our ſpirituall enemies, for the moſt valiant ſouldiers that euer fought the Lords battailes, hauehave ſuſtained the like: nay if in the fight they be taken priſoners, yet ſo they reſiſt to the vttermoſt of their power, and ſhew an earneſt deſire to be out of the captiuitie of ſinne and Sathan, this is acceptable to their captaine Chriſt, and he will in pitie and compaſſion reſtore them to libertie. But if rather than they would endure the danger of the fight, they profeſſe themſelues friends to ſinne and Sathan; or if hauing profeſſed themſelues Chriſts ſouldiers, they at the firſt encounter of their ſpirituall enemies tempting them to any ſinne, doe forſake Chriſts ſtanderd ſhamefully, or cowardly yeeld to ſinne and Sathan, voluntarily liuing in their ſlauerie without deſire of liberty: then either they ſhew themſelues notable cowards, worthie to be caſſered out of Gods campe: or traiterous rebels, who though outwardly they made a profeſſion that they were Chriſts ſouldiers, yet in heart they deſired to ſerue Sathan.
§ Sect. 9 Here therefore is incouragement for the weake Chriſtian, who is diſcouraged and aſhamed to looke his Redeemer Ieſus Chriſt in the face, becauſe of the manifold foiles which he receiueth in this ſpirituall combat; for howſoeuer before the fight of temptations he reſolueth manfully to make reſiſtance and to ouercome, yet when the diuell ſtrongly aſſaulteth, the world flattreth or frowneth, and the fleſh trecherouſly betraieth him, fighting ſecretly with whole legions of vnlawful luſts againſt the ſpirit, then is hee foiled and often taken captiue of ſinne: But let ſuch to their comfort know, that if they continue their earneſt deſire of fighting ſtill the Lords battailes, and ouercomming their ſpirituall enemies, they are accepted of Ieſus Chriſt, and in the end hee will giuegive them ſtrength to obtaine a finall victorie.
And that their manifold foyles and grieſly wounds which they receiue of ſinne and Sathan may not diſcourage them; let them conſider that neuer any entred the battaile (our chiefe captaine Chriſt excepted) but they hauehave beene ſubiect to the like.That Gods moſt valiant ſouldiars hauehave receiued ſoyles. Adam who was the ſtrongeſt champion in his owne ſtrength that euer entered the liſts, was ouerthrowne at the firſt encounter, and taken captiue of ſinne: in which bondage he ſhould euer hauehave remained, had not Chriſt redeemed him. Noah was ouercome with drunkennes; and Lot added thereunto inceſt. Dauid a notable ſouldier in fighting the Lords battailes, was made a ſlaue to his owne luſts. Peter a ſtout champion, ranne away and forſooke his maiſter. In a word there was neuer any that liued, who hauehave not been foyled by Sathan, and wounded with ſinne. One perhaps receiueth more and deeper wounds, or is longer held captiue in the chaines of ſinne than another; but none hauehave eſcaped altogether. And thoſe who hauehave receiued the moſt grieuous hurts, ſo they hauehave an earneſt deſire to hauehave thoſe wounds healed which ſinne hath made in their conſciences, to the end they may be enabled to renew the fight againſt their ſpirituall enemies; may aſſure themſelues that Chriſt the good Samaritane and their moſt carefull captaine, will power the oyle of his grace and merciemercy, and the precious balme of his blood into their woundes, which will as eaſily cure them, though they be many and greiſly, as if they were but few, and (as it were) but ſmall ſcratches.
§. Sect. 10 And ſo much concerning the firſt conſolation which may ſerue for the comforting and raiſing vp of thoſe who are fallen.That Sathan preuaileth againſt vsus not by his abſolute power, but by Gods permiſſion. In the ſecond place wee are to conſider that Sathan foyleth vsus and cauſeth vsus to fall into ſinne, not at his pleaſure nor by his owne abſolute power, but becauſe the Lord hath ſaid, thou ſhalt thus preuaile, for the further manifeſtation of my glorie: for therefore the Lord doth leaue his children ſometimes to themſelues, ſo that being aſſaulted by Sathan they fall into ſinne, and bewray their infirmities and corruption; to the end he may ſhew hereby and declare the riches of his power, merciemercy, and goodnes, which otherwiſe would not ſo manifeſtly appeare. And this the Apoſtle plainly ſheweth,2. Cor. 12.8.9. 2. Cor. 12.8.9.10. where he ſaith that he beſought the Lord thrice that he might be deliuered from the pricke in the fleſh and the meſſenger of Sathan, which did buffet him: but the Lord returned him this anſwere, my grace is ſufficient for thee, for my power is made perfect through weakeneſſe; after which anſwere receiued, the Apoſtle quieteth himſelfe, notwithſtanding his infirmities, nay glorieth in them, rather than in his reuelations, as he profeſſeth ſaying, Very gladly therefore will I reioyce rather in mine infirmities, that the power of Chriſt may dwell in me.
That the Lord ſuffereth vsus to fall for the manifeſtation of of his owne power, mercy and goodneſſe, and for our humiliation.Though then our infirmities be great and our falles many, yet are we not to be altogether diſcouraged thereby, ſeeing it is the will of God that we ſhould thus bewray our infirmities and corruptions, to the end his power merciemercy and goodneſſe, may be made the more manifeſt, and that both vntounto our ſelues, and vntounto others. For ſuch is our ſpirituall blindnes and ſecret pride, that if we ſhould alwaies alike withſtand the temptations of Sathan, without receiuing any foyle, and neuer fall into any ſinne, we would be readie to thinke that we ſtoode by our owne ſtrength, and ſo aſcribe the praiſe of victorie to our ſelues, thereby robbing God of the honour due vntounto him: and alſo for the time to come, we would rely vponupon our ſelues rather than on the Lords aſſiſtance; than the which nothing could bee more diſhonorable vntounto God, nor pernicious vntounto our owne ſoules. But when as in the ſpirituall combate of temptations, we ſometimes ſtand and ſometimes fall, ſometimes reſiſt thoſe aſſaults which are ſtrong and violent, and another time faint and yeeld in the lighteſt trials: this maketh it apparant that it is not our owne power, which in it ſelfe is not much vnlike at all times; but the power of God, which ſuſtaineth vsus ſometimes, that we may not be wholy diſcouraged; and ſometimes withdraweth it ſelfe, that we may by receiuing foyles learne to know our infirmities, and wholy to rely our ſelues on the Lords aſſiſtance, returning all the praiſe of victorie to the Lord, who onelyonly hath ſuſtained vsus. As therefore our infirmities in reſpect of our ſelues, ſhould ſerue to abate our pride, and to worke in vsus true humiliation and vtter deſpare in our owne ſtrength: ſo in reſpect that they ſhew vntounto vsus the Lords power ſupporting vsus, they ſhould the rather incourage vsus to fight the ſpirituall combate, with aſſured hope of victorie, ſeeing it is manifeſt that we ſtand not by our owne power, which like a broken ſtaffe or crackt weapon would faile vsus when we did moſt truſt and rely vponupon it, but by the almightie power of God, againſt which neither Sathan nor the gates of hell can any iot preuaile. And in this regarde wee may well reioyce in our infirmities with the Apoſtle Paul, becauſe by reaſon of them it more manifeſtly appeareth that the power of Chriſt dwelleth in vsus, which is able to defend vsus from Sathans malice and violent rage, not onelyonly when we ſtand manfully in the encounter, but alſo when we are foyled and put to the worſt.
§. Sect. 11 Yea in this reſpect the more weake and full of infirmities the poore chriſtian is,Gods power moſt cleerely appeareth in our weakenes. the more is the praiſe of Gods glorious might manifeſted and magnified; for when Sathan, who is ſo malitious puiſſant and pollitike an enemie, hath long time aſſaulted a ſeely weake man or owman, and yet cannot wholy preuaile, but returneth away foyled and ouercome; it muſt needes be confeſſed that they are aſſiſted and ſtrengthened by ſome ſuperior power which farre excelleth Sathan in ſtrength and pollicie: whereas it ſeemeth no ſuch wonder when as the ſtrong chriſtian, who hath obtained a great meaſure of knowledge, faith, and other graces, giueth Sathan the repulſe; neither are men ſo readie to aſcribe the praiſe of victorie to the Lord, becauſe his immediate power and helping hand doth not ſo manifeſtly appeare; although in truth their victorie alſo commeth wholy from him, for without his gifts and graces, they were as feeble and vnable to ſtand as the weakeſt; but yet the weaker and ſmaller the meanes are, the more manifeſt is the Lords power and wiſedome, who hereby doth accompliſh things which are aboue the power of men and Angels. For example; the power and goodneſſe of God appeareth great, when as he prouideth for vsus foode conuenient, and giueth ſtrength thereto to nouriſh and ſuſtaine vsus; and yet it is more manifeſt, when as he ſo ſtrentheneth vsus by vertue of one meale that we neede no more in fortie daies, as he did Elias; but then it ſhineth as it were in his full ſtrength, when as he ſuſtaineth vsus without any foode at all, as he did Moſes and our Sauiour Chriſt. So it is made manifeſt when as he giueth vsus victorie ouer our enemies, though there be ſome equalitie in the numbers, and other preparations,Pſal. 144.1. for it is he that teacheth our hands to warre and our fingers to fight: but it is more euident when as our number is ſmall, as when he deliuered the Iſraelites by Gedeon and his three hundred men, from an innumerable armie; and ouercame the whole hoſt of the Philiſtimes, by the weake meanes of Ionathan and his armour-bearer: but then it is moſt cleere and manifeſt, when as he ourcommeth our enemies by his owne immediate power, as he did the Aegyptians in the red ſea, and the hoſt of Senacherib at the ſiege of Ieruſalem. And ſo when he giueth the ſtrong chriſtian who is full of grace, victorie ouer Sathan, his power appeareth; for vnleſſe he were ſtrengthned with his graces, he could not ſtand: but when one who ſeemeth in his owne eyes deſtitute of grace, and full of ſinne and corruption (ſo, that he plainely ſeeth that he is altogether vnable to withſtand the leaſt aſſault) is notwithſtanding ſo ſupported by Gods almightie hand, and immediate power, that he doth not onelyonly ſtand in the battaile, but in the end obtaineth victorie; hereby the power and goodneſſe of God moſt cleerely appeares to themſelues and all the world. Seeing then our ſinnes and falles do ſhew vntounto vsus our owne infirmities & weakenes, and theſe doe declare Gods vnreſiſtable power and might, which notwithſtanding our feebleneſſe doth vphold vsus: therefore let vsus ſo deſpaire in our ſelues, as that thereby we may be mooued to rely wholy vponupon the Lord, hauing ſo much more hope of victorie, as the ſtrength of God excelleth the ſtrength of man; let vsus be ſo humbled with a true ſenſe, and ſorrow for our owne infirmities and corruption, as that in the meane time we may receiue more ſound conſolation and true ioy, becauſe we ſtand not by our owne ſtrength, which eueryevery hower would faile vsus, but by the power of Gods might: and therefore though Sathan and all the power of hell conſpire and bande themſelues againſt vsus, yet ſhall they not preuaile; and though they foyle vsus, yet ſhall they neuer finally ouercome; for he that is with vsus is ſtronger than all they who are againſt vsus; and the greater our weakneſſe is, the fitter occaſion ſhall the Lord hauehave of ſhewing his omnipotent power in giuing vsus victorie.
Horror, feare and deſpaire, following our falles, argue our diffidence in God, and ſelfe-confidence.But if hauing bewrayed thine infirmities, and gotten a foyle in the ſpirituall conflict, thou preſently be diſcouraged and deſpaire of victorie, ſurely it is a manifeſt ſigne that thou diddeſt truſt too little in Gods aſſiſtance, and too much in thine owne ſtrength, which becauſe it hath failed, thou haſt caſt away all hope: and the greater thy horror and deſpaire is which followeth thy fall, the greater was thy ſelfe-confidence, and the leſſe thy affiance in God. For he that altogether relieth vponupon the Lords aſſiſtance, and wholy diſtruſteth his owne ſtrength, when he falleth in the time of temptation, is not much aſtoniſhed with any great wonder, knowing that through his owne infirmitie and weakenes, he is moſt apt to fall when God leaueth him to himſelfe; neither is he vtterly diſcouraged and ouerwhelmed with deſpaire, as though now there were no meanes to ſtand in the ſpirituall combate, and to obtaine victorie; but hating and with a peaceable and quiet ſorrow mourning for his ſinne, becauſe thereby he hath diſhonored his God, and offended his diuine maieſtie, he doth not abate his hope; but with leſſe confidence in himſelfe and more confidence in God, he renewes the fight againſt his ſpirituall enemies, with vndanted courage; knowing that the Lord in whom he truſteth and wholy relieth will neuer faile him. And therefore let vsus no more reſt in our ſelues, if euer we would inioy the peace of conſcience, or would hauehave any aſſurance of the Lords aſſiſtance; for he will be all in all, neither can he abide any ſharing in the glorie of the victorie: and therefore ſo long as we truſt in our owne ſtrength, and fight with our owne forces, he will withdraw his helpe, till our often falles and foyles hauehave taught vsus to know our owne infirmities and corruptions, that ſo deſpairing wholy in our owne ſtrength, we may peaceably reſt wholy vponupon his almightie power, and promiſed aſſiſtance.
§. Sect. 12 Laſtly,The last conſolation, taken from the experience which we hauehave had of the Lords aſſiſtance. let thoſe who are truely humbled in regarded of thoſe foyles which they receiue in the ſpirituall conflict, comfort themſelues by the experience of Gods louelove, care, and goodneſſe, both in others and in themſelues; for how many hauehave been caſt downe as well as they, and yet hauehave in the end been raiſed vp? how many hauehave ſorrowed and mourned, that now reioyce and hauehave receiued comfort? how many hauehave taken notable foyles and grieuous falles in the ſpirituall conflict, and yet in the end hauehave obtained victorie? In a word, who hath depended vponupon the Lord, and hath been reiected? who hath been truely humbled, and hath not been comforted? who hath fought againſt their ſpirituall enemies, and hath not by the Lords aſſiſtance ouercome? And is the Lords arme now ſhortned, or are his mercies come to an end? hath he forgotten to be gracious, or hath he ſhut vp his louing kindnes in diſpleaſure? Nay rather ſay it is thine owne infirmitie, for the Lord is the ſame he was, without change or ſhadow of change, and therefore as he hath comforted and ſtrengthened and giuen victorie vntounto others, ſo will he comfort and ſtrengthen and giuegive vntounto thee a famous victorie ouer thy ſpirituall enemies, if thou wilt depend vponupon him and waite his leaſure.
But if this will not comfort thee when thou heareſt of Gods merciemercy and aſſiſtance in ſupporting others, yet at leaſt let thine owne experience confirme thee in the aſſurance of Gods louelove and ſuccor: for, haſt thou not indured many aſſaults of thy ſpirituall enemies, and yet thou ſtandeſt in the incounter? but I pray thee by whoſe ſtrength? ſurely not thine owne, for thou art weake and feeble, and thine enemies ſtrong and mightie, and therefore able to deſtroy thee eueryevery minute, if the Lord did not ſupport thee by his almightie power. Haſt thou not alſo receiued many foyles, and bewrayed notable corruptions, and yet thou art not quite ouerthrowne nor ſwallowed vp by thy ſinnes? And who hath preſerued thee? ſurely not thy ſelfe; for if thou canſt not ſtand againſt Sathan whileſt thou art fighting, much leſſe couldeſt thou riſe vp againe when thou art caſt downe; but it is the ſpirit of the Lord who hath raiſed thee vp by vnfained repentance, and hath renewed thy ſtrength, ſo that againe thou art readie to withſtand and reſiſt Sathan and his temptations. Why therefore ſhouldeſt thou feare leaſt Sathan will in the end ouercome and deſtroy thee? why ſhouldeſt thou doubt of the Lords aſſiſtance in the time to come, of which thou haſt had ſufficient experience in times paſt? ſeeing himſelfe is vnchangeable and his gifts without repentance, and therefore thoſe whom he hath defended he will defend, thoſe that he hath once raiſed vp, he will euer raiſe vp, and to whomſoeuer he hath giuen grace to withſtand their ſpirituall enemies, to thoſe he will continue and increaſe his grace, till in the end they hauehave a finall victorie, and the crowne of victorie, euerlaſting glorie.
The end of the firſt booke.