The Christian Warfare Part 3, Book 2 · Chapter 8
CHAP. VIII. Of the ſubiect of this Conflict betweene the fleſh and the ſpirit.
§ Sect. 1. There can be no conflict in them that are perfectly ſanctified.THe next point to be conſidered in this conflict betweene the fleſh and the ſpirit, is the ſubiect of it where and in whom it is fought; The which is ſuch perſons as are regenerate, and the faithfull onelyonly, whileſt they liue in the world: for in them onelyonly is the cauſe of this conflict, which is the cohabitation of theſe enemies which aſſault and reſiſt one another. Neither can there be any ſuch combate in the glorified Saints, becauſe they are perfectly ſanctified, and hauehave no reliques of the fleſh or ſinnefull corruption remaining in them, and conſequently no enemy to oppoſe and reſiſt the ſpirit. For whereas it may bee obiected that there was a conflict in our Sauiour who was perfectly holy, when being in his agony hee prayed to hauehave the cup paſſe from him and then ſubmitted his will to his fathers, Not my will but thine be done; To this I anſwere, that this Mat. 26. 42.was not the conflict berweene the fleſh and the ſpirit; but as the Schoolemen ſpeake betweene two willes in Chriſt, the ſuperiour and the inferiour, or the will of reaſon, and the will of ſenſuality, the one being the will of the fleſh or naturall appetite and concupiſcence, the other the will Ioh. 1. 13.of the man or the reaſonable creature, as the Apoſtle Iohn ſeemeth to diſtinguiſh them. Thus the Diſciples hauing long watched, by their inferiour will and ſenſuall appetite deſired ſleepe; But the will of reaſon ſhould hauehave ouerruled this, and therefore becauſe it did not, our Sauiour reproueth them, Could you not watch with me one hower. So Mat. 26. 42.a man may by his inferiour will deſire to eate and drinke, and in his ſuperiour will may deſire rather to abſtaine, that it may be conformable to Gods reuealed will, requiring that wee ſhould humble our ſelues by faſting and prayer. So when death approacheth a man may in his inferiour will and naturall appetite, deſire to liue, and yet in his reaſonable will ſubmit himſelfe to Gods good pleaſure. Yea deſire in many reſpects to be diſſolued and to be with Chriſt. And thus our Sauiour being man and in all things like vntounto vsus, ſinne onelyonly excepted, deſired that the cuppe of his paſſion might paſſe from him in his inferiour will and naturall appetite, which ſhunneth death and ſeeketh the preſeruation of it ſelfe; but in his reaſonable will conſidering the ende why he came into the world, which was by his death to glorifie God in perfecting the worke of our redemption, he ouerruled the naturall appetite & did wholly ſubmit himſelfe to the wil of his father. Neither is the ſenſuall will ſinnefull & vnlawfull, when it is ſubiected to the reaſonable, but whē it goeth about of a ſubiect to become a Soueraigne, and to reſiſt and ouerrule that vntounto which it ſhould yeeld obedience. Euen as it is no fault in a ſubiect to deſire that his owne will in things lawfull or indifferent may be done, ſo that when hearing the contrary pleaſure of his Prince he doe not rebell againſt it, but is content willingly to ſubmit himſelfe vntounto it. Or if wee would hauehave this ſtrife and conflict to be in the ſame will of Chriſt, wee may ſay that it was a combate, not betweene grace and corruption, but betweene diuers deſires in the ſame will, which may lawfully be in a man, if they be grounded on diuers reſpects; as a man may at the ſame time lawfully deſire to liue, that hee may glorifie God, or to dye, that hee may ceaſe to ſinne & be glorified by him; he may deſire to eate, for the refreſhing of nature and the repelling of the paine of hunger, and to faſt that he may be fitted the better for ſome religious exerciſe. And ſo our Sauiour deſired to hauehave the cuppe paſſe from him, hauing reſpect to the preſeruation of his nature, and at the ſame time was willing to die, that he might yeelde obedience to his fathers will, and perfect the worke of our redemption; and yet as one ſaith, Vtrobique Chriſtus neutrobique peccatum, Chriſt in both, but ſinne in neither.
§ Sect. 2. That this conflict is not in the vnregenerate.Secondly this conflict is not at all in thoſe who are vnregenerate and vnſanctified, for in theſe one of the combatants which is the ſpirit is wanting; & they are wholy ruled by the fleſh vnderunder their chiefe cōmander Sathan, whoſe kingdom is not deuided in the carnall man, but he quietly raigneth without any reſiſtance, and poſſeſſeth all in peace. Neither is there in him any power of oppoſition, for he is not onelyonly ſicke, but ſtarke dead in treſpaſſes and ſinnes; and Eph. 2. 1.there is not any ſparke of ſpirituall life and grace which is wholly from the ſpirit; according to that of the Apoſtle, to be carnally minded is death, but to bee ſpiritually minded is 2. Cor. 4. 4. Eph. 2. 2.life and peace. Sathans throne is ſet vp in them, and hee raigneth not onelyonly like a King, but alſo like a God in the children of vnbeliefe, hauing not onelyonly their bodies and outward man, but euen their hearts & ſoules, their wils and affections at his commaund, ſo as they are neither able nor willing to make any reſiſtance, but yeeld vntounto him chearful obedience. The fleſh as Sathans Vice-roy alſo ruleth in them, and they willingly obey it in the luſtes thereof. It raigneth in their mortall bodies, as the Apoſtle ſpeaketh; yea in the moſt excellent parts of their ſoules, the minde Rom. 6. 12.and vnderſtanding, for their wiſedome is earthly, carnall Iam. 3. 15.and diuelliſh, ſtanding in direct emnitie againſt God & being in the fleſh they doe only mind the things of the fleſh. Rom. 8. 7and therefore the Apoſtle ioyneth▪ both theſe together as Eph. 2. 3.being all one; fulfilling the deſires of the fleſh and of the minde. And as they are wholly fleſh ſo all their actions are fleſhly Ioh. 3. 6.and carnall; for as our Sauiour ſaith, that which i… borne of Rom. 7. 5.the fleſh is fleſh, and as the Apoſtle telleth vsus; when wee were in the fleſh, the motions of ſinnes which were by the lawe, did Rom. 6 17. 19.worke in our members to bring forth fruite vntounto death and being the ſeruants of ſinne, they yeelded their members as ſeruants to vncleanneſſe, and to iniquitie vntounto iniquitie. And therefore in thoſe who are meerely naturall and vnregenerate there can be no ſuch conflict, becauſe they are onelyonly fleſh and no ſpirit neither can it rightly be ſaide (as Auguſtine affirmeth) Auguſt Contra Iulian pelagian. l. 6. cap. 11. Tit. 7. Col. 1136.that the ſpirit of any man can luſt againſt his fleſh, vnleſſe the ſpirit of Chriſt doe dwell in him.
§ Sect. 3. That the conflict that is in the regenerate & that which is in the vnregenerate differ much, and firſt in their grounds & cauſes from which they ariſe.Howbeit we are to knowe, that there is euen in the carnall man another fight and skirmiſh, which hauing ſome ſeeming ſhewe and ſimilitude of the ſpirituall conflict, is by worldly and ciuill men miſtaken for it; in which reſpect it wil not be amiſſe to diſtinguiſh them one from another. Firſt then they differ in their ground and cauſe from which they ariſe; for whereas (as hath beene ſhewed) the ſpirituall conflict ariſeth from the grace of regeneration and ſanctification, whereby the gifts and graces of Gods ſpirit, being infuſed into all our powers and faculties, doe make warre againſt our carnall corruptions and fleſhly luſts; the conflict which is in the vnregenerate, ariſeth from thoſe reliques of Gods image defaced in vsus, oppoſing the image of Sathan and our ſinnefull corruption. For the minde retaineth ſome ſmall ſparkes of the light of nature, and certaine common notions, which receiue ſome litle ſtrength and luſter from the view and ſtudy in the booke of the creatures, and yet a larger increaſe of illumination from the word of God, which illighteneth the minde euen of a meere naturall man, with ſpeculatiue and litterall knowledge, whereby hee is in ſome ſortenabled to diſcerne betweene good and euill, trueth and falſehood, right and wrong. With which light of the vnderſtanding the conſcience being directed, it retaineth alſo a power to excuſe vsus when we doe well, and to accuſe, condemne, terrifie and torment vsus when we doe euill. So the Apoſtle ſaith, that the Gentiles who had not the lawe, did ſhewe the worke of the lawe Rom. 2: 15.written in their hearts, their conſcience alſo bearing witnes, and their thoughts the meane while accuſing, or elſe excuſing one another. The will likewiſe retaineth a kinde of freedome, not onelyonly about things materially euill, but alſo ſuch as are natural, ciuill & meerely morall, though herein alſo it be very weake, corrupt and defectiue. And theſe reliques are common to all men, and in ſome are much encreaſed, and riſe to a farre higher pitch and degree, by the common guifts of the ſpirit and meere ciuill graces, which in a farre greater meaſure are conferred vponupon ſome men, then vponupon others. But there being mingled in all theſe faculties a ſea of corruption, with ſome ſmall droppes of thoſe created reliques, ioyned with a world of wickedneſſe in the inferiour and ſenſuall faculties of the ſoule; and many of theſe carnal corruptions being in their ſpeciall kindes contrary one to another (although they generally agree in being all ſinfull and euill) from hence ariſeth this warre and diſcord betweene them, like vntounto theeues and robbers, who all agree together in robbing and ſpoyling of a true man, but fall out among themſelues when they come to deuide the prey. Thus the vnderſtanding by the light of nature or common grace diſcerning in particular actions what is good & to be embraced and what is euil to be ſhunned, informeth the conſcience accordingly, and leaueth it to it… cenſure and determination, either to approue vsus for the doing of good & forſaking of euil, or to condemne vsus for the doing of euill and neglecting of good. VponUpon which cenſure ſometimes the will is excited and moued to embrace that which the conſcience alloweth, & to refuſe that which it condemneth; ſometime being tranſported by it owne ſinnefull corruption, and ſometime ouerſwayed with the violence of the inferiour will, carnall appetite and vnruly paſſions, it harkeneth vntounto them and ſtoppeth the eares to reaſon and conſcience. For example, the vnderſtanding diſcerning that it is grounded on reaſon and equirie, that we ſhould ſerue God who created vsus, & doeth continually preſerue vsus, according to that of the Apoſtle; For we are his Eph. 2. 10.workmāſhip created in Chriſt Ieſus, vntounto good works which God hath before ordained that we ſhould walke in them; propoundeth this to the conſcience, that by the law of creation, we are all bound to ſerue him, the which approueth vsus when we ſet our ſelues to ſerue him, & accuſeth vsus when we neglect the duties of his ſeruice. So the vnderſtanding diſcerning Gods excellency, goodneſſe and perfection, propoſeth this to the conſcience, that God aboue all is to be honoured and loued, the which light when it hath receiued from the vnderſtanding, it accuſeth and condemneth vsus when we louelove or reuerence any thing more then him condemning vsus as guilty of ſinne and liable to fearefull puniſhments; wherewith the heart being affrighted and terrified, it is caſt downe with griefe and ſadneſſe, and oftentimes plunged into vtter deſpaire. But when the vnderſtanding and conſcience through the light of nature, helped and encreaſed by the Scriptures, hauehave thus in ſome poore ſort and ſmall degree performed their dutie, the will being peruerted with the baites of worldly vanities, doeth riſe vp in open rebellion againſt the vnderſtanding and conſcience, and though it acknowledgeth the trueth of their propoſitions and concluſions, yet it commeth in with a non obſtante, and reſolueth notwithſtanding they perſwade to the contrary, that it will doe what it liſt, and goe on in it owne courſe, though it bee conuinced to be the worſt, becauſe howſoeuer it hazardeth the ſoule for the time to come to the loſſe of heauen and the torments of hell, yet it bringeth the preſent fruition of earthly vanities. And no ſooner is reaſon and conſcience ready to ſubdue the rebellion of the will and to perſwade by other arguments vntounto obedience, but preſently a tumultuous route of vnruly affections and raging paſſions, come to reſcue and ſtrengthen the will in it rebellion by preſenting vntounto it the honours, riches and pleaſures of the world, which it may gaine by following wicked courſes; and if the reaſon & conſcience oppoſe future daungers and would hinder the willes euill choyſe by further perſwaſions, they ſtoppe the mouth of reaſon with tumultuous rage, and with loud ſhowting and clamorous cryes drowne the voyce of the conſcience, that they are conſtrained to ceaſe directing and accuſing, or to continue doing it in vaine and to no purpoſe. An example whereof wee hauehave in Laban; for though reaſon and conſcience told him, that hee ought to vſe Iacob well, and richly to reward his ſeruice becauſe God bleſſed all he had for his ſake, yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth, he oppreſſeth and wrongeth him with one iniury after another. So though reaſon and conſcience told Pharaoh, that he did wickedly in diſobeying Gods cōmaundements and keeping backe his people from ſeruing of him, which made him ſometime, when hee was on the racke of ſome preſent iudgement, to confeſſe that he had ſinned, yet afterwards his heart was hardened, his will rebelled, and his affections being ſet vponupon the profite of their ſeruice, did ſtoppe his eares to all perſwaſions, and to the accuſations of his owne conſcience. Thus Saule in his vnderſtanding Exod. 9. 27. 34.conceiued that Dauid was innocent; and therefore his conſcience accuſing him that hee did wickedly in perſuing him, made him to iuſtifie him, and to condeme his owne vniuſtice and faultineſſe; Thou art more righteous then I, 1 Sam. 24. 17.for thou haſt rewarded me good, whereas I hauehave rewarded thee euill; but by and by his will and affections being wholly ſet vponupon worldly honour, and tranſported with ambition, he hearkeneth neither to reaſon nor conſcience, but perſecuteth him againe with more then wonted rage. Finally, thus then Pilate, aduiſed by reaſon and conſcience, iuſtified our Sauiour as innocent and faultleſſe, his will and affections chiefely deſiring to continue his eſteeme with Caſar, and to be applauded by the Prieſtes, Phariſces and vulgar multitude; he reuerſeth the ſentence of reaſon and conſcience, and vniuſtly condemneth the innocent to dye with malefactours.
§. Sect. 4. The ſecond difference is in the mouing cauſes of theſe conflicts.Secondly the conflict betweene the fleſh and the ſpirit, differeth from that which is betweene the reaſon and will, the conſcience and affections in the mouing cauſes, for the ſpirit is moued to aſſault the fleſh by the true louelove of God, which cauſeth it to make warre againſt carnall luſtes, becauſe they are odious vntounto him, as being enemies to his grace, and contrary to his holy will; and by a filiall feare of his Maieſtie which maketh the man regenerate loath to yeelde vntounto any motions of ſin, leaſt he ſhould hereby offend and diſpleaſe him; but the combate betweene the conſcience and affections ariſeth from ſelfe-louelove and ſeruile feare, which make the man vnregenerate to withſtand the motions of ſinne in the will and affections for feare of thoſe puniſhments, which will accompany his ſinnes, as horrour of conſcience, ſhame, corporall paine, eternall death and helliſh condemnation, like the ſlaue who dare not offend his maiſter, not becauſe diſliketh the fault, but becauſe he feareth the whip; or the thiefe who is reſtrained from robbing, not in obedience to the lawe or becauſe he hateth ſinne or loueth iuſtice and trueth, but becauſe hee feareth to be hanged on the gallowes. And ſo likewiſe they differ in their endes, for the ende at which the regenerate man aymeth in fighting againſt the fleſh, is that hee may glorifie God in his victory ouer his ſinnefull luſtes and be more and more aſſured of his louelove and his owne ſaluation; but the ende at which the conſcience of the man vnregenerate aymeth in oppoſing his corrupt will and earnall affections, is that hee may the better compaſſe his worldly deſires, either in the obtaining of ſome earthly good, or the anoyding and eſcaping of ſome imminent euill. In which regard although the ſame effect be produced in them both, and both the man vnregenerate & regenerate doe or leaue vndone the ſame thing, yet the like actions which make a like glorious ſhewe in outward appearance, are farre vnlike in the iudgement of God, becauſe they ariſe from contrary cauſes, and are directed to contrary ends; and therefore the ſame actions done by the one are approued and accepted as lawfull and good, and of the other reiected and condemned as euill and wicked.
§ Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties, & that in the ſame.Thirdly there is a difference betweene theſe conflicts in reſpect of the combatants; for in the combate betweene the fleſh and the ſpirit, there is a conflict betweene grace and corruption, in the ſame faculties, knowledge and ignorance, ſpirituall wiſedome and carnall wiſedome, in the ſame vnderſtanding; willing and nilling good and euill in the ſame will accuſing and excuſing for euill in the ſame conſcience, louelove of God and louelove of the world, feare of God and feare of men, truſt in the creatour, and truſt in the creature in the ſame affections; temperance and intemperance in the ſame appetite. And here all the powers and faculties of the whole man as they remaine vnregenerate, doe with vnited forces fight againſt the ſpirit, the reaſon, minde and conſcience not excepted. But in the combate which is in the vnregenerate, the conflict is betweene diuers faculties, which are all carnall and corrupted, fighting one of them againſt another, as betweene the reaſon and the will, the conſcience and the carnall concupiſcence, paſſions Rom. 2. 15.and affections; in which whether ſoeuer party preuaileth ſtill the vnſanctified man is drawne vntounto ſinne. And ſo alſo they differ in the manner of the fight, for that which is betweene the ſpirit and the fleſh is done by contrary luſting the one againſt the other in a practicall reall and effectuall maner; but that which is betweene the reaſon and the will, the conſcience and the affections, is maintained by logicall diſputes, and mentall diſcourſes, whileſt the conſcience inferres fearefull concluſions of puniſhments & Gods enſuing iudgements vponupon the wicked choyſe of the will, and their yeelding to ſatisfie their carnall affections. For though in the creation the wil was in ſubiection to reaſon, and embraced or ſhunned that which it approued or diſalowed, and though this order bee commonly obſerued betweene the faculties, euen in this ſtate of corrupion; yet after that man rebelled againſt his chiefe Soueraigne, there followed rebelliō therupon in the inferior faculties againſt their ſuperiour in the little commonwealth of man; and now the will yeelding obedience no further then it liketh and luſteth, doeth often reſiſt reaſon which is his King, and refuſeth to follow it directions, and to allow of it concluſions, but rather embraceth the cleane contrary. Now whileſt reaſon is earneſt in perſwading by arguments, and the will rebellious and violent in croſſing and thawarting it, the conſcience being awakened and rowſed vp, commeth in to the reſcue of reaſon, reſtraining the will from embracing that euill it liketh, by the terrours of puniſhment which it adiudgeth the offender vntounto, vponupon the committing of the ſinne: wherewith oftentimes when the violence of the will is abated and the courage thereof cooled, ſo that it beginneth to ſtagger and faint in its reſolution, then enters in a tumultuous troope of paſſions and affections, as freſh aydes to ſtrengthen the will in rebellion, which being themſelues firſt hyred and corrupted to doe ſeruice vntounto Sathan in ſinnefull deſires and actions, with the preſent pay or expected wages of worldly vanities, doe by the ſame proffers perſwade the will to continue ſtiffe and obdurate in rebellious courſes, and with all reſolution to oppoſe it ſelfe againſt reaſon and conſcience. But yet conſider that in all this conflict betweene theſe diuers faculties, there is no enmitie & contrariety betweene them in their natures, neither is there more grace or leſſe corruption in the reaſon and conſcience, then in the will and affections, for they as well as theſe doe like and louelove ſinne with the pleaſures and profits of it in it owne nature, if they were not deterred with the fearefull conſequents of Gods iudgments and puniſhments, which they ſee will neceſſarily follow vponupon ſuch ſinnefull praemiſes. Nor is there leſſe emnitie betweene them and Gods grace and goodneſſe, for were they out of the gunſhot of daunger, they would as willingly embrace the pleaſures of ſinne, as doe the affections and will; but heere onelyonly is the difference, that they are more pollitique enemies to God and all goodneſſe, and more wiſely louing themſelues dare not ſeeke pleaſure in ſuch ſinfull attempts, as will cauſe more bitterneſſe & ſorrow in the ende, through ſenſe of puniſhment, then can be counteruailed with the ſhort ioy which they ſhall take in the fruition of their wicked delights; whereas the other being more rude and ſenſuall, doe onelyonly looke vponupon preſent obiects, and therefore when they ſee a bayte and booty of ſinne ſet out before them, they runne vntounto it with a headlong violence, not fearing nor caring for the imminent daunger of denounced puniſhments.
§ Sect. 6. The conflict betweene the fleſh & the ſpirit is in the ſame ſaculties.But it is farre otherwiſe in the conflict betweene the ſpirit and the fleſh, which is not betweene diuers faculties all ſtill remaining and agreeing in their naturall corruption, and onelyonly differing one with another, like Souldiars in the ſame Campe, and fighting vnderunder the ſame Generall, vponupon their diuers reaſons and grounds in the managing of the War, the one being more willing in running into dangers, the other more wary to auoide and eſcape them: but it is betweene the ſame faculties, fighting againſt themſelues, reaſon againſt reaſon, and will againſt will, not aryſing from a ſyllogiſticall diſcourſe vponupon outward grounds of enſuing miſchiefes, but from a reall change of their nature wrought by Gods ſpirit, the which becauſe it is but begun and imperfect, the reliques of ſinnefull corruption remaining and dwelling in the ſame houſe and heart with ſpirituall and renewed graces, theſe being euen in their owne nature as contrary one to another as fire to water, light to darkneſſe, good to euill, there neceſſarily followeth a continuall conflict betweene them, in which, as vnreconciable enemies, they ſeeke to deſtroy one another; not moued hereunto by diſcourſe of reaſon, no more then in the fight betweene the Lyon and the Dragon, the Dogge and the Beate, the fire and water, but by the antipathy and contrarietie which is in their natures. Whereof it is that a new borne babe in Chriſt who hath litle learning, and a ſmall degree of knowledge and ſpirituall vnderſtanding, doeth with as great reſolution withſtand the encounters and motions of ſinne, and endeauours to pleaſe God though he be ſcarce able to render a reaſon of his doings, as thoſe who are growne vntounto a riper age, and hauehave attained vntounto an higher degree of learning and wiſedome. An example whereof wee hauehave in many poore, ſimple & illiterate men, who as conſcionably auoide all ſin, and practiſe the holy duties of a Chriſtian life, as other Chriſt ans who are learned and hauehave a greater meaſure of knowledge and wiſedome; and alſo in many martyres, who being vnlearned and not able to maintaine the trueth of their cauſe by ſyllogiſticall diſputes, did yet as reſolutly oppoſe themſelues againſt idolatry and popiſh hereſies, and as willingly and couragiouſly ſeale the trueth with their blood, as others who had attained to the greateſt learning. Which plainely ſheweth that their oppoſition to errour and falſehood, was not chiefly grounded on mentall diſcourſes (for then thoſe who moſt excelled in learning & knowledge ſhould hauehave as much exceeded in their reſolution and oppoſition) but vponupon that ſecret change of nature, made in them by Gods ſpirit, by which they oppoſed that which was euil, not onelyonly in their reaſon and vnderſtanding, but alſo in their will, hearts and affections, with all other powers and parts of their ſoules and bodies. By which it appeareth that the Chriſtian is no ſooner conceiued of the ſeede of the ſpirit, and by communication of ſauing grace, receiueth ſpirituall life, birth and being, but hee preſently becommeth one of Gods ſouldiars, and as naturally and voluntarily by vertue of his regeneration, fighteth againſt the fleſh, the world and the diuel, without any preſſing by the conſcience, or inticement and enforcing by the terrours of the lawe denouncing puniſhment, if hee goe not on this Warfare, onelyonly out of his louelove and obedience towards God and his owns inclination carying him againſt theſe enemies, as it were by a naturall antipathy and inward contrariety, as the fire ſtriueth againſt the water, health againſt ſickeneſſe or life againſt death.
§ Sect. 7. The fourth difference is in their contrarie effectes.The fourth difference betweene the combate of the ſpirit and the fleſh in the regenerate, and betweene the reaſon and will, the conſcience and affections in the vnregenerate, is in their contrary effects; for by the conflict betweene the fleſh and the ſpirit, our faith is confirmed in the aſſurance of our regeneration, ſeeing the ſpirit of God, which is one of the combattants dwelleth in vsus; of Gods louelove and fauour, ſeeing hee hath choſen vsus for his ſouldiars to fight his battailes; and of our owne ſaluation, ſeeing Gods ſpirit fighting in and for vsus, we are aſſured of victory (for who can withſtand his power or reſiſt his will) and of the crowne of victory, euerlaſting glory promiſed by trueth it ſelfe to all thoſe who ouercome. But contrariwiſe from the conflict of cōſcience in the vnregenerate (where in oftentimes the worſer part preuaileth, ariſeth doubting and incredulity, terrours, feares and vtter deſpaire in the apprehenſion of Gods wrath and thoſe dreadfull puniſhments which ſinne hath deſerued. Secondly, from the combate of the fleſh and ſpirit, vnſained repentance is begunne, or renewed and encreaſed in thoſe who are regenerate for there is a change in them, principally in their wils, hearts and affection, whereby in all things they oppoſe the fleſh, hating that which it loueth, and louing that which it hateth, willing what it nilleth, and nilling that which it willeth; vponupon which followeth the purifying of the heart and the purging of it from all ſinfull corruptions, the hating and forſaking of all ſinne, and a hearty deſire and earneſt endeauour to ſerue the Lord in holineſſe and newnes of life, and not onelyonly a reformation in part, but totall obedience in all our affections and actions, in the renouncing of all ſin: and the embracing of al good duties in the whole courſe of our liues. But there is no ſuch change following the conflict betweene the conſcience and affections, reaſon and will, onelyonly there may bee ſome pange of ſorrowe and ſhedding of teares, cauſed not by the louelove of God or hatred of ſinne, but by the apprehenſion and expectation of deſerued puniſhments. There may be alſo ſome confeſſion and acknowledgement of ſinne, whileſt they are vponupon the racke of conſcience, and are terrified with the feare and apprehenſion, or pinched with the preſent ſenſe and ſmart of puniſhment; and ſome promiſe, or it may be purpoſes, of leauing and forſaking their wicked courſes, as wee ſee in the example of Pharaob, who whileſt the hand of God was vponupon himſelfe and his people, confeſſed his ſinne and promiſed amendment. And finally they may out of this ſerude feare, leaue the moſt of their ſinnes and outwardly reforme themſelues and conforme their practiſe in many things to Mark. 6. 20.ſuch obedience, and to the performance of ſo many good duties, that they may thinke themſelues and perſwade others that they are notable conuerts, as we may ſee in the example of Herod; and yet for all this, there is in them no ſound repentance, no change of nature, no purging and remouing, but onelyonly a temporary reſtraining of their corruptions, wrought in them not by grace and the ſpirit, but by other corruptions of a different nature, namely ſeruile feare and terrour of conſcience. As hereby it plainely appeareth, in that when as they are taken from the racke, and ſecured …n their conceipt from the feeling of further puniſhment they returne againe to their wicked courſes, and become more obdurate and rebellious then they were before, or if there is any ſhewe of ſome amendment, yet it is not a through reformation, or a purging of the heart from all the filth of ſinne, ſuch as followeth the conflict of the ſpirit and the fleſh, but a reducing of the vnregenerate man from extreamitie to ſome medioctitie, from being a Publican and notorious ſinner, to be a Phariſee, Hypocrite, or at the beſt a meere ciuill man, conformable to the politique lawes in the ſtate, and no oppoſer to outward diſcipline and order in the Church. And this alſo is the worke of naturall reaſon which perſwadeth them to this information for worldly reſpects: whereas the other is the worke of the ſpirit, which in louelove and obedience to God beginneth and continueth this amendment in them; the fruite and benefite whereof redoundeth chiefely to the preſeruation of humaine ſocietie, the good of common wealthes, in the maintayning of externall diſcipline, which could not ſtand againſt the rage and fury of tumultuous paſſions and affections, were it not that their ſtrength is abated & their violence reſtrained by the conflict of conſcience; whereas the fruits of the combate betweene the ſpirit & the fleſh are much better; namely the aduancement of Gods glory by our worſhipping & ſeruing him in ſpirit & truth, the ſtrengthening & increaſing of our faith, the inward purging and purifying of the heart and conſcience from the hidden and ſecrete corruption of all ſinne, humiliation in this life, and glorification in the life to come; for all that thus fight ſhall ſurely ouercome, and receiue for th… reward, the crown of victory euerlaſting bleſſednes. Thirdly the warre betweene the ſpirit and the fleſh cauſeth vntounto vsus the moſt ſecure peace, euen peace with God, when as be comming his ſouldia…s we fight vnderunder his ſtandard, againſt his and out enemies peace betweene the faculties of our ſoules, when as the inferiour faculties are in quiet ſubiection to the ſuperiour, the affections harkening vntounto and obeying the conſcrence the will yeelding voluntary obedience to reaſon as Gods viceroy, and all to God as their ſupreame ſoueraigne. It bringeth alſo with it vnſpeakeable comfort, ſpirituall reioycing and ioy in the holy Ghoſt, becauſe it aſſureth vsus of Gods louelove and gracious aſſiſtance, of a full and finall victory ouer all our enemies, and the crowne of victory euerlaſting glory; but the conflict of conſcience in the vnregenerate cauſeth continuall garboyles & hot diſſenſion, tyranny in the ſuperiour faculties ruling onelyonly by ſeruile feare, and rebellion in the inferiour, when as they hauehave power to breake the yoke of gouernment, horrour and anguiſh of minde, diſconſolate ſorrow and helliſh diſpaire, when the affrighted conſcience beareth ſway; or the mad and tumultuous ioy of frantique men when the wilde affections and diſordred paſſions, by gagging and ſilencing the conſcience, doe get the vpper hand, the which oftentimes laſting no longer then a blaze of thornes, doth leaue behinde it redoubled griefe and deſperate deſpaire. Finally the conflict betweene the ſpirit and the fleſh maketh the man regenerate with more care and diligence to obſerue his owne heart, and more conſcionably to watch ouer all his wayes, that hee giuegive no aduantage to his ſinfull fleſh; It cauſeth him ſtudiouſly to affect and earneſtly to endeauour, in the vſe of all good meanes, whereby the ſpirituall part may be more and more ſtrengthened and the fleſh with all carnall luſtes may be mortified and ſubdued that ſo it may not rebell and gather ſtrength to preuaile againſt it, as wee ſee in the example of the Apoſtle. But the conflict of conſcience 1 Cor. 9. 27is commonly ioyned with ſecure retchleſneſſe, whereby the vnregenerate man doeth car leſly neglct the cauſes and occaſions of this bitter conflict, vntill he be ouertaken with them, and onelyonly auoideth the puniſhment and not the ſinne which cauſeth it, o… the ſinne onelyonly, when hee is ſenſible of the puniſhment, it worketh in him no care to mortifie his ſinnes, vnleſſe it bee onelyonly in outward fact, and that alone for ſeruile feare of paine and ſmart, and not in louelove and obedience vntounto God, yea ſtill he loueth them as his deareſt darlings, and when he dare not giuegive them place and entertainment in his workes and actions, as it were, in his outward roomes, he ſecretly lodgeth them in his heart, as in his ſecrete cloſet or priuate chamber. It doeth not make him vſe any meanes to ſubdue his fleſh and mortifie his corruptions, yea rather it bringeth him into a ſluggiſh deſpaire, which maketh him to cry out, that there is a Lyon in the ſtreete, to ſtarue his ſoule becauſe hee will not take paines to plucke his hand out of his boſome and put it to his mouth; to ſtop his eares againſt all good counſel, and to harden his heart againſt all inſtruction… exhortation, whereby he is taught the way wh… may come out of his miſery, or is incited and ſtirred vp to walke in it, complaining that all theſe meanes are vntounto him vſeleſſe and booteleſſe, ſeeing he is already irrecouerably plunged into a deſperate condition. Or elſe if he vſe at all the meanes of his recouery, it is onelyonly inhypocriſie, not with a deſire to profite by them, but onelyonly to ſtop the cry of conſcience, vponupon this perſwaſion that God will bee contented with this formall ſeruice, notwithſtanding that he ſtill goeth on in his wicked courſes.
§ Sect. 8. The firſt difference is in the ſubiect matter or occaſion.The fift difference is the ſubiect matter or occaſion, about which theſe conflicts are made by theſe diuers enemies; For the Fleſh and the Spirit doe in all things oppoſe againſt one another; the ſpirit the fleſh in all that is euill, the fleſh the ſpirit in all that is good. For there is no good action which the ſpirituall man performeth, but the fleſh interpoſing, hindreth and interrupteth him, as in prayer, hearing the word, receiuing the ſacrament, ſanctification of the Sabbath, the workes of iuſtice and merciemercy, temperance, and ſobrietie, ſometime wholly withdrawing him from them, and ſometime diſtracting and diſabling him in them, which maketh him to complaine with the Apoſtle; To will is preſent with me, but I finde not how to performe that which is good. For I finde a law, that when I would doe good, euill is preſent Rom. 7. 18 21.with me, the which is to be vnderſtood, not only of particular actions, but alſo of our whole life and conuerſatition. And contrariwiſe there is no euill knowne to the ſpirit, and done by the fleſh, wherein the ſpirit doth not croſſe and oppoſe it, (no not thoſe ſinnes which by carnall men are thought ſleight and veniall) either hindering and reſtraining the regenerate man, that hee may not fall into it, or mouing him being fallen to riſe againe by vnfained repentance. But the conflict of conſcience extendeth not to the whole courſe of life, but onelyonly to ſome particular actions, and yeelding vntounto the will and affections in leſſer, common and ordinarie ſinnes, it onelyonly con…h with them about the committing of ſuch ſinnes as … …nd outragious, and eſpecially thoſe which are againſt the ſecond Table, not ſo much regarding or reſtraining them in thoſe which are committed againſt the firſt.
§ Sect. 9 The laſt differēce is in reſpect of time.The laſt difference betweene theſe diuers conflicts is in reſpect of time; for the combate betweene the fleſh and the ſpirit beginneth at the time of our regeneration & conuerſion, and not before; and being begunne it is conſtant and continuall to the very end of our liues, though it may hauehave ſome intermiſſions in reſpect of our ſenſe and feeling, as when the ſpirit through the thicke vapour of corruption raiſed by the fleſh, is caſt into a ſlumber, or by ſome mighty blowe wounding the conſcience, aſtoniſhing the ſenſes▪ and hardening the heart, is (as it were) caſt into a ſowne, and hath no ſignes of ſpirituall life remaining in it, out of which it alwayes recouereth being excited and reenlyued by Gods quickening ſpirit. But the combate of conſcience doth begin oftentimes long before conuerſion, euen as ſoone as we hauehave the vſe of reaſon and vnderſtanding, receiuing common notions from the light of nature; but it is neither conſtant and continuall, but onelyonly by panges and fits, vponupon the occaſion of ſome grieuous ſinne already acted, or about to be committed; nor yet alwayes permanent and laſting to the end of life, ſeeing oftentimes by cuſtomable ſinning the conſcience becommeth ſo deadded and ſeared, that it taketh no notice of ſin, nor oppoſeth againſt the will and affections, but (as it were) caſteth the reines in their necke, neuer at all checking or curbing them in, but ſuffering them to runne on in an headlong courſe, vntounto the committing of all manner of wickedneſſe.