The Christian Warfare Part 3, Book 2 · Chapter 5
CHAP. V. Of the manner of the fight betweene the fleſh and the ſpirit in our ſeuerall faculties and parts.
§ Sect. 1. The conflict betweene the fleſh and the ſpirit in the minde.BVt let vsus deſcend to ſome particulars, and conſider the maner of this fight betweene the fleſh and the ſpirit in our ſeuerall faculties and parts. And that both the ſuperiour and inferiour faculties. In the ſuperiour, as both the minde and the will whether we conſider them ſeuerally or ioyntly. Concerning the former, the minde of the faithfull being but in part renewed and regenerate, the reliques Eſt mihi mens duplex altera bona et boni ſequax: at terra mala et mali conſectatrix: &c.of our ſinnefull corruption doe remaine in it, which continually fight againſt the renewed graces of the ſpirit, they labouring to expell and thruſt them out, and the other to keepe their poſſeſſion and continue in them. So Nazianzan; There is in me (ſaith he) a double minde, the one being good followeth that which is good, the other being euill followeth Nazianzen. de calamit. animae ſuae. Tom. 2. Pag. 934.alſo euill. That chearefully and willingly obeyeth Chriſt, and deſireth the light; this contrariwiſe is deuoted to fleſh and blood, and is ready to entertaine Beliall drawing vsus to darkeneſſe. Whereof it commeth to paſſe that this is delighted in earthly things and in the flitting and fraile profits of this life, as though they were the chiefe good, and loueth riotous feaſtings hatred, gluttony, and the filthineſſe and willy deceipts of the workes of darkeneſſe, and goeth the broade way, being compaſſed about with ſuch a darke cloude of folly, that it faineth vntounto it ſelfe pleaſure out of it owne deſtruction. But the ſpirituall minde reioyceth in heauenly things, which we enioy through hope, placeth all confidence of life and ſaluation in God alone, eſteemeth worldly profits ſubiect to innumerable caſualties, as vile and contemptible ſmoke, loueth honeſt labours, pouerty and landable cares, and taketh the narrowe way that leadeth to life.
§ Sect. 2. The conflict betweene the fleſh and ſpirit in the vnderſtanding.Now this conflict in the minde betweene the fleſh and the ſpirit, may bee diuerſly conſidred in reſpect of the diuers faculties which belong vntounto it. And firſt the vnderſtanding being in part regenerate and ſanctified, and in part vnregenerate and corrupted, partly inlightened with ſpirituall and ſauing knowledge, and partly obſcured with the reliques of ignorance; and not onelyonly ſo, but alſo much defiled and depraued; there is a continuall conflict maintained in it, betweene ſanctified knowledge and ſpirituall wiſedome on the one ſide, and carnall curioſitie, palpable ignorance, and that wiſedome of the fleſh which is worldly and diuelliſh on the other ſide. For firſt carnall curioſitie neglecting thoſe things which are profitable neceſſary and reuealed to this ende that wee ſhould knowe them, laboureth after nice and ydle ſpeculations and curious queſtions, which as they are vſeleſſe and vaine, ſo alſo abſtruſe and ſecrete; or elſe diueth into Gods hidden counſelles which hee hath forbidden vsus to ſearch and pry into. But ſauing knowledge not onelyonly leaueth ſecrete things as belonging to the Deut. 29, 29.Lord our God, but alſo repreſſeth and mortifieth, as much as may be, that vaine curioſitie, and reſtraining vsus from going about to vnderſtand aboue that which is meete to vnderſtand, it vnderſtandeth in ſobrietie, according as God hath Rom: 12. 3.dealt to eueryevery man the meaſure of faith. It apprehendeth things reuealed as belonging vntounto vsus, and aymeth more at the vſe and fruite in practiſe, then at the theorie and ſpeculation, and to hauehave feeling and experience of a little rather then a bare conceipt and abilitie to diſcourſe of much. And yet it reſteth not in a ſmall meaſure, yea in trueth not in the greateſt proportion, but ſtill it laboureth after ſpirituall growth and encreaſeth daily more and more vntill it come to perfection in Ieſus Chriſt. Secondly, this ſauing knowledge continually combatteth with the contrary extreame palpable ignorance, for our vnderſtandings are but partly inlightened with the knowledge of Gods trueth, and the reliques of ignorance doe in part remaine So the Apoſtle ſaith that we knowe but in part and ſee but as through a glaſſe 1 Cor. 13. 12darkely; and yet we ſtand not at a ſtay, but labour to attaine vntounto that perfection of knowledge whereby we ſhall know as wee are knowen. And this is the cauſe of this conflict whileſt ignorance ſtriuing to keepe it place in the vnderſtanding, rayſeth thick miſts and darke fogs to obſcure the light of trueth, & to put out or dazle the eyes of the mind; and on the other ſide ſauing knowledge doeth endeauour with the ſunneſhine of trueth ſhining clearely in Gods word, to diſpell and ſcatter theſe miſtie fogges by little and little, vntill it ſhine foorth brightly vntounto perfect day.
§ Sect. 3. The conflict betweene ſpirituall and carnall wiſdome. Iam. 3. 15.Finally ſpirituall and renewed wiſedome fighteth with that wiſedome of the world which is earthly, ſenſuall and diuelliſh, as the Apoſtle calleth it; the one b…ing ſo wholly taken vp and exerciſed in ſpirituall and heauenly things, which it ſeeth, knowerh and eſteemeth, as moſt excellent, and therefore contemning worldly vanities as droſſe and dung yea loſſe, in compariſon of them, it litle looketh after them, where of it commeth to paſſe, that it hath litle pollicy, either to get and compaſſe, or to poſſeſſe and keepe them; the other being wholly deuouted to earthly things and tranſitory trifles, looketh onelyonly downeward, and not being able to diſcerne the glorious beautie of thoſe diuine excellencies (no more then thoſe eyes which hauing long pored in the darke, can behold the bright beames of the Sunne, but are rather made more blinde then any way illightened with them) it is onelyonly delighted in beholding thoſe things whoſe beautie is ſubiect to the ſenſes and naturall reaſon; about which being continually exerciſed, it groweth very wiſe and quickſighted in diſcerning them, and very pollitique in plotting and vſing in all meanes both for the getting and keeping of them. And as theſe two vſe contrary Organs and inſtruments, the one a ſpirituall, the other a carnall eye, ſo alſo contrary meanes and lights to diſcerne their contrary obiects. For the ſpirituall eye is beſt enabled to ſee diuine and ſpirituall things by the cleate light of Gods trueth ſhining in his word and the inward illumination of his ſpirit which maketh it better able to diſcerne thoſe things which are ſpiritual and heauenly; but the carnall eye (like the eyes of battes and owles) not being able to endure this ſunne-like brightneſſe, diſcerneth beſt of the excellency of worldly things in the night of ignorance, and then it is moſt cleare ſighted to hunt after them, and moſt willy and pollitique to catch and hold them. And thus it is ſaide of meere naturall men, that the eyes of their mindes doe only ſerue them to act cunningly the workes of darkeneſſe, becauſe they beſt ſute with the darkeneſſe of their vnderſtanding, according to that of the Prophet; My people is fooliſh, they hauehave not knowne me, they hauehave fooliſh children, and hauehave none Ier. 4. 22vnderſtanding, they are wiſe to doe euill, but to doe good they hauehave no knowledge. So the Apoſtle telleth vsus, that they that are after the fleſh doe minde or ſauour the things of the fleſh, but they that are after the ſpirit the things of the ſpirit; where by ſauouring or minding, he meaneth vnderſtanding, approuing and magnifying theſe things. The which as it is true of diuers perſons and ſubiects ſo of the diuers part regenerate and vnregenerate in the ſame perſon; and ſo whereas the Apoſtle ſaith, that the naturall man vnderſtandeth not the things that are of the ſpirit, learned Z…hez vnderſtandeth 1 Cor 2, 14.it not of him who is meerely carnall, but of the vnregenerate part of him who is ſanctified. And ſo in Mat, 16. 23.trueth muſt the like wordes ſpoken by our Sauiour to the Apoſtle Peter be neceſſarily vnderſtood of his part alone which was vnrenewed. Math. 16. 23. Get thee behinde mee Sathan, thou art an offence vntounto me; for thou ſauoureſt not the Mat. 16. 16.things that be of God, but thoſe that be of men; ſeeing at this time he was truely conuerted and a famous Apoſtle of leſus Chriſt, who a litle before had ſhewed that in his part regenerate he ſauoured the things of God, by that notable confeſſion of his faith in Ieſus Chriſt.
§ Sect. 4 The conflict betweene the iudgment of the fleſh and ſpirit.And thus wee ſee the conflict betweene ſpirituall wiſedome and carnall; from which ariſeth another betweene the iudgement of the fleſh and the ſpirit, for ſo farre forth as the minde is illightened with ſpirituall wiſedome and knowledge, anſwerably the iudgment diſcerning betweene trueth and falſehood, right and wrong, good and euill, doth allowe, approue and eſteeme the one, and diſaloweth, reiecteth and vilifieth the other; but ſo farre forth as it Mat. 22. 29. Eccleſ. 9. 2.ſtill remaineth blinded and miſled through naturall ignorance, the iudgement miſtaketh errour for trueth, wrong for right, and euill for good; So our Sauiour ſaith to the Phariſees, yee eyre not knowing the Scriptures. And Dauid himſelfe being ignorant of the ſtate of the godly and wicked Pſal. 73. 15. Act. 10. 14. 34. 35.in this life in reſpect of proſperitie and aduerſitie, and that theſe things happen alike to all, was ready by a falſe iudgement to condemne the generation of Gods children, but after that going into the ſanctuary his minde was inlightened with the knowledge of the trueth his iudgement then gaue right euidence. And the Apoſtle Peter being ignorant of the abrogating of the ceremoniall lawe after the death of Chriſt, and of the breaking downe of the partition wall betweene the Iewes and Gentiles, iudgeth the creatures of God vncleane which hee had ſanctified, and that hee was ſo confined within the land of Iury, that he might not preach the Goſpell vntounto the Gentiles, but when God by viſion had inlightened his minde with the knowledge of the trueth, he reformed alſo the errour of his iudgement.
§ Sect. 5. How theſe faculties of the minde preuatle one againſt the other.And this is the conflict fought in the minde betweene knowledge and ignorance, true and falſe iudgement in which they (as it were) ſtabbe and wound one another, and interchangeably both preuile ſometimes, and ſometimes are againe foyled and get the worſt. As for example knowledge in the regenerate part of the minde, aſſaulteth ignorance in the part vnregenerate, and with the light of Gods trueth, ſcattereth and diſpelleth the darke miſtes of ignorance, & ſoone after ignorance through the neglect of reading; meditation, hearing the word, prayer & holy conferences gathereth ſtrength, and bleareth againe the eyes of the vnderſtanding, that it cannot ſo clearely at leaſt after a ſauing feeling & experimental maner diſcerne the things of God; but then againe knowledge being renewed and ſtrengthened by thoſe holy exerciſes, recouereth it ſelfe and winneth the field. So trueth in that part of the iudgement which is regenerate entreth the liſtes, and ſtriketh at errour in the vnregenerate part, giuing it ſuch a deadly wound that it neuer recouereth throughly of it, and for the preſent it may be falleth into a dead ſownde, but yet it oftentimes through the helpe of ſubtill ſophiſtry, nince and ſound deſtinctions & cunning paralogiſmes, brought in to ayde it by the world and corrupt affections of the ſinfull fleſh, which make aduantage to themſelues by profitable errours, it recouereth ſtrength and trueth getteth a foyle for the time; but being againe renewed and confirmed by the light of Gods word, it giueth errour in the end a ſhamefull ouerthrow.
§ Sect. 6. The cauſe why the godly learned differ in iudgment from one another.From hence we learne what is the cauſe why men not onelyonly very learned, and endued with a great meaſure of knowledge, but alſo regenerate, godly and religious, doe often in their iudgement much differ from one another in the points of Religion; namely becauſe their mindes and iudgements are but in part regenerate, ſo that the reliques of ignorance and errour doe ſtill remaine in them, which i… the cauſe that they but knowe in part, and ſee the trueth of God (as it were) through a glaſſe darkely, like the man in the Goſpell who when his ſight was firſt reſtored, diſcerned men walking, as it had beene trees; the which imperfection of their ſpirituall ſight and knowledge, worketh in them onelyonly a doubtfull opinion, and not any wel-ſetled iudgement, which maketh them to take that way which their conceipt apprehendeth as the moſt likely and probable; like diners men intending to trauell towards the ſame Citie, who being vncertaine and doubtfull of the right way, doe chooſe diuers pathes, one being more direct, and others leading them out of the way or much about; but yet all ayming to goe towards the ſame place, they are ready to returne into their way againe, and to make more haſt in trauelling, when vponupon inquiry receiuing better information, they doe perceiue their former errour. And this alſo is the cauſe why the ſame men otherwiſe go ly and religious, doe leaue the way of trueth and fall into errours after their iudgements hauehave beene truely enlightened, the fleſh preuailing ouer the ſpirit in a new aſſault, and dazling the eyes of their minde whileſt with it miſtes and fogges it darkeneth the light which formerly did ſhine vntounto them. The which befalleth them ſometimes not onelyonly in the knowledge of thoſe points of Religion which are of leſſe conſequence, but alſo exceeding waightie and fundamentall, as we ſee in the example of the Corinthians and the Galathians, euen after the trueth of the Goſpell had beene preached vntounto them, the one erring in the doctrin of the reſurrection frō the dead; the other in the maine point of iuſtification by faith in Chriſt without the workes of the law. Whereby the way wee may note the errour of the Church of Rome whileſt it teacheth that the Church cannot erre. For eueryevery man liuing hath the fleſh ſtill dwelling in him and with it the reliques of errour and ignorance, which ſometime miſleadeth and miſguideth him; and that which is the condition of eueryevery man, is the caſe of all, the ſame reaſon being of the whole and all the parts. And where as it Ioh. 16. 13. 1. Ioh. 2. 20. 27.may be obiected that the Church hath ſpeciall promiſes of being enlightned by the ſpirit and guided into all truth, to this I anſwere, that the like promiſes alſo are made to eueryevery particular member of it, who notwithſtanding may and doe erre in ſome particulars, and therefore the promiſe is to be limitted, firſt vntounto al truth neceſſary to our ſaluation; and ſecondly that they ſhall by the ſpirit receiue this priuiledge, that whereas the wicked continue and periſh in fundamentall errours, the faithfull though they may fall into them and continue in them for a time, yet they ſhall not liue and dye in them, but ſhall in Gods good time after their going aſtray, heare the voyce of Gods word and ſpirit reuoking and recalling them into the right path, and ſaying this is the way walke yee in it.Eſa. 30. 21.
§ Sect. 7 That this ſhould make vsus to conforme our iudgment to the analogie of faith.Againe ſeeing through the fleſh dwelling in vsus wee are ſubiect to ignorance and errour, this ſhould make vsus to conforme our iudgement and opinion to the analogie of faith, and as to hold faſt thoſe doctrines which are manifeſtly grounded vponupon the Scriptures, ſo to be modeſt and ſober in maintaining ſuch points as are doubtfull and controuerſall, when as other of our brethren differ from vsus; becauſe we may erre by reaſon of thoſe reliques of ignorance remaining in vsus; and they may erre alſo out of humaine frailtie, and therefore are rather to bee pitied then hated, and to be drawne not with rigour, but with the ſpirit Phil. 3. 15. Gal, 6. 1.of meekeneſſe. Finally, ſeeing the reliques of ignorance and errour will neuer leaue vsus till death deuide vsus, this muſt make vsus labour continually in the vſe of all good meanes, whereby our mindes may bee more and more illightened, and our iudgements informed in the knowledge of Gods trueth, that ſo we may be ſtrengthened againſt thoſe ſharpe encounters where with ignorance and errour will daily aſſault vsus. And eſpecially wee are to heare the word, ſtudy and meditate in the Scriptures▪ and call often and earneſtly by feruent prayers for the aſſiſtance and illumination of Gods holy ſpirit, whereby we may be preſerued from all errours and led into all trueth. For if Dauid who was wiſer then his ancients, and had attained vntounto more knowledge then his teachers, had neede to make that prayer; Open mine eyes O Lord, that I may ſee the wonderfull things of thy law; Pſal. 119. 18.and if the Apoſtle Paul who was immediately taught by Chriſt and had receiued ſuch abundance of reuelations, deſired aboue all things ſtill more and more to knowe Chriſt and to finde and feele the vertue and power of Chriſts Phil. 3. 10death and reſurrection, then how much more ſhould wee who come farre ſhort of their perfection?
§ Sect. 8. The conflict in our thoughts and imaginatiōs.The next conflict which is to be conſidered in the mind is betweene the actions and opperations of it, which like vntounto the minde it ſolfe being partly ſpirituall, and partly carnall; doe continually ſtriue and fight againſt one another. And theſe are our thoughts and cogitations, our meditations and imaginations which labour mutually to expell one another and to keepe the minde in their ſole poſſeſſion. For when the ſpirit lifteth vp the minde in diuine contemplations, and cauſeth it to thinke and meditate on heauenly things as the ende of our hopes, or on the ſeruice of God the duties of Chriſtianity, or of our lawfull callings, as the meanes whereby wee may attaine vntounto them; then the fleſh depreſſeth and pulleth it downe, and as it were clippeth the wings, or caſteth vponupon them the lime or ſlime of ſinne, when as it is ſoaring this loftie pitch, and by ſuggeſting ſuch thoughts as are ſimply worldly and wicked, or elſe impertinent and vnſeaſonable in reſpect of the preſent employment, doe cauſe it to ſtoope vntounto earthly vanities, and ſo leauing the ſubſtance to catch a ſhadowe. But the ſpirituall part finding it ſelfe thus defeated of thoſe ſpirituall excellencies, which ſo earneſtly it perſueth, doeth not reſt thus deiected and depreſſed, but ſhaking of the thoughts of ſinnefull vanities and ſenſuall delights, and bathing it ſelfe in the precious blood of Chriſt by a liuely faith, it is waſhed from the filth of earthly corruption, and as it were picking and pruning it ruffled feathers, when the Sunne-beames of Gods louing countenance ſhine vponupon it, it leaueth the earth and vp againe it mouneeth in ſpirituall and heauenly thoughts; and remembring that we are but Phil. 3. 20. Col. 3. 1. 2.Pilgrimes on earth, and that heauen is our countrey, it cauſeth vsus by diuine meditations to hauehave our conuerſation there whileſt our bodies are on earth; and knowing that we are riſen with Chriſt, it maketh vsus to ſeeke thoſe things which are aboue, where Chriſt ſitteth at the right hand of God, and to ſet our affections on things aboue, and not on things which are one the earth.
§ Sect. 9. The conflict betweene ſpirituall and carnall memory.And this is the conflict betweene the fleſh and the ſpirit in our minds and vnderſtanding. To this we may adde the combats that are betweene them in our memories, for theſe being but in part regenerate and the reliques of corruption remaining in them, there is a great conflict whileſt the memory ſo farre forth as it is ſpirituall, laboureth to blot out and deface all worldly, wicked and ſinnefull impreſſions, and to hauehave imprinted in it, thoſe heauenly and ſpirituall documents and inſtructions which hauehave beene entruſted vntounto it by the ſanctified vnderſtanding; and whileſt it endeauoureth to caſt out the rubbiſh and noiſome filth of prophanneſſe, ribaldry, ſcurtilous jeſtes, maliciouſneſſe and all maner of impietie and wickedneſſe, that ſo it may be a fit, ſure and faithfull treaſury of wiſe ſayings and Religious diſcourſes. And contrariwiſe whileſt on the other ſide the fleſh and vnregenerate part ſtandeth in direct oppoſition to the ſpirit, by reprinting and repeating thoſe leſſons of impietie and prophanneſſe which before our conuerſion eſpecially and ſince alſo wee had learned in the ſchoole of the diuell and the world, and by working in vsus obliuion and forgetfulneſſe of all good things, whereby theſe heauenly treaſures and ſpirituall iewels are (as it were) preſently caſt out of dores, as ſoone as they are receiued, theſe holy leſſons are no ſooner written but they are preſently blotted out and cancelled; and theſe waters of life doe no longer ſtay with vsus, then common water continueth in a leaking veſſell, or in a ſiue.
§ Sect. 10. Of the conflict betweene the fleſh and ſpirit in the conſcience.Finally, there is alſo the like conflict betweene the fleſh and the ſpirit in the conſcience, whereby I vnderſtand not the fight betweene it and the will, affections and carnall appetite, which may be in thoſe who are vnſanctified and meerly naturall, of which I ſhall ſpeake more in the following diſcourſe; but that conflict which is in the ſame facultie, as it is partly regenerate and renewed by the ſanctifying grace of the ſpirit, and partly vnregenerate, the reliques of ſinnefull corruption remaining in it. For as it is regenerate it is ſo inlightned and rectified by the ſpirit of grace, that like a true witneſſe it giueth an infallible teſtimony betweene God & vsus, excuſing vsus when we doe wel, that we may proceede in well doing, and accuſing vsus when wee hauehave done euill, that wee may forſake it and recouer our ſelues by vnfained repentance; yea before the doing of either of them both, it giueth teſtimony and approbation vntounto that which is good, that we may embrace and practiſe it, and alſo diſcouereth that which is wicked and ſinnefull, that wee may ſhunne and auoide it. Neither doeth it onelyonly play the part of a witneſſe, but alſo of a iudge, and according to this true euidence, it either iuſtifieth vsus or pronounceth the ſentence of condemnation againſt vsus. From the former where of ariſe peace, comfort and ſpirituall ioy in the holy Ghoſt, whereby we are encouraged to proceede in all holy duties; and from the other either feare whereby wee are reſtrained from falling into ſinne, or ſorrowe and repentance not to bee repented of cauſing ſaluation, after 1 Cor. …. 1…that we are fallen. But contrariwiſe as the conſcience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiouſneſſe, and therefore is continually ready to play the part of a falſe witneſſe, either dawbing and colouring ouer our ſinne with deceiptfull colours, that wee may ignorantly fall into it, or excuſing it, being committed as though it were veniall or none at all, that wee may continue in it without repentance; or on the other ſide it is ready to accuſe vsus when wee doe well; and in the ſeruice of God, or the vſe of our Chriſtian libertie about things indifferent, to raiſe in our minds ſuperſtitious feares and cauſeleſſe doubts, that ſo we being affrighted, may bee hindered from Chriſtian duties, or diſcouraged after wee hauehave done them. And ſo anſwerably it playeth the falſe Iudge condemning where God and a good conſcience iuſtifie, & iuſtifying where they condemne. The which falſe ſentence is the cauſe of carnall ſecuritie when we continue in ſinne, and of cauſeleſſe terrours and needeleſſe feares when we are carefull to performe our duty. The which if at any time it bee reuerſed by a good conſcience inlightened by Gods word and holy ſpirit, and the vglineſſe and haynouſneſſe of ſinne be diſcouered and layed open; then the carnall and corrupt part of conſcience which before ſeemed feared and ſenſeleſſe, being pricked and awakened, filleth the minde with loude cryes and grieuous accuſations with terrible horrours and hideous feares, and now as eagerly moueth to deſpaire, as it did before to ſecuritie and preſumption; telling vsus that our ſinnes are vnpardonable, and that it is too late to turne from them by repentance. But then againe the good conſcience putteth it to ſilence, and allayeth and quieteth the fury of it, by witneſſing vntounto vsus that our hearts are vpright with God, notwithſtanding that we hauehave been ouer taken and hauehave fallen through frailty and infirmity, or at leaſt by bathing it ſelfe from the filth of ſinne in the precious blood of Ieſus Chriſt which is ſufficient to purge vsus from the pollution euen of thoſe ſinnes which are wilfull and preſumptuous; with which waſhing of blood applyed by the hand of a liuely faith, it cauſeth vsus to ioyne that waſhing of water, in the teares of vnfained repentance and amendment of life.