The Christian Warfare Part 3, Book 2 · Chapter 13
CHAP. XIII. Of the euent and ſucceſſe of the fight betweene the Fleſh and the Spirit.
§ Sect. 1 Of the foyles which the ſpirit receyueth in this conflict.THE laſt thing to be conſidered in this conflict betweene the ſpirit and the fleſh is the euent and ſucceſſe of the fight betweene them, which is two-fold; the firſt whereof is the repuſes and foyles which the ſpirit receiueth and ſuffereth through the malice and furie of the fleſh; the ſecond is the victory and triumph of the ſpirit ouer it; the firſt being temporarie and laſting onelyonly for a time; the other permanent and euerlaſting. Concerning the former, the ſpirit is often foyled in this combat, when as by the ſubtiltie or violence of the fleſh, it is hindred in the courſe of godlineſſe and allured or forcibly drawne to the committing of ſinne; Of which the Apoſtle complaineth: I ſee (ſaith he) another law in my members, warring againſt the law of my minde, and bringing me into captiuitie to the law of Rom 7. 21. 22.ſinne which is in my members. And againe, I finde then a law, that when I would doe good, euill is preſent with me. The which happeneth either through the weakeneſſe of the ſpirit, or want of watchfulneſſe, and ſpiritual care to keep the whole armour of God faſt buckled vntounto vsus. Of which foyles there follow two notable effects; the firſt is vnfained and bitter griefe and ſorrow for our ſlips and fals; the other an earneſt and feruent deſire to riſe againe, to be deliuered from the bondage of the fleſh, and hauing regained the victory to ſubdue and keepe it vnderunder for the time to come. Of the former we hauehave an example in the Church, which finding her failings and fals into ſinne, pittifully complaineth and cryeth out vntounto God for helpe; O Lord, why haſt thou made vsus to erre from thy wayes? And hardened our heart from thy feare? Returne for thy ſeruants ſake, the tribes of thine inheritance. Eſa 63. 17Wherein we may obſerue an apparant difference, betweene the fals of the faithfull and the vnregenerate. For whereas theſe being fallen willingly doe liue and lye in their ſinnes with pleaſure and delight: The godly beeing ſurprized at vnawares, or being ouercome through their frailetie, and weakeneſſe and the violence of tentation, doe mourne and grieue for their ſinne, and labour to riſe out of it by vnfained repentance; and whereas they yeeld vntounto it voluntary and cheerefull obedience, as vntounto their lawfull King and ſoueraigne; the other being held vnderunder a forcible and tyrannicall ſubiection, doe bewayle their thraldome, and are neuer at reſt till they hauehave found out ſome meanes to be deliuered out of it.
§ Sect. 2. That from the foyles of the ſpirit ariſe earneſt deſires to be freed from the ſlauerie of ſinne. Rom. 7. 24.And from hence ariſe vehement and earneſt deſires to be freed from the ſlauery of ſinne, (like that of the holy Apoſtles;) O wretched man that I am, who ſhall deliuer me from the body of this death? And to ſerue the Lord in the duties of holineſſe and righteouſneſſe: For as the needle in the dyall which is touched with a loadſtone may by a forcible motion turne & wind too and fro, but wil neuer ſtand fixed and ſtedfaſt till it bend vntounto it owne proper point; ſo the heart of the regenerate touched with Gods holy ſpirit, howſoeuer through the violence of the fleſh, and ſtrength of Sathans tentations, it may be auerted from God, and turne this way and that way, after the vanities of the world, and the deceitfull pleaſures of ſinne, yet it neuer reſteth till it be againe returned and inclined towards him from whom it had firſt motion and being. It may be whileſt the ſtorme of tentation laſteth, the ſpirit may be hid like the ſunne vnderunder a thicke cloud, or a ſhip couered ouer with the waues, but afterwards the beames and beauty of it will burſt through and diſpell theſe foggie miſts, and like a goodly ſhip it will againe aduance it ſelfe and appeare vnderunder full ſayles, ſpeedily haſting towards the holy land. And finally though theſe carnall luſts (like thoſe curſed Amalekites) may on a ſodaine make inroades, waſte, ſpoile, ſack, burne, leade captiue and carry away a great bootie for ſome ſmall way, yet the ſpirit (like Dauid) being excited by Gods Oracle, will riſe vp, purſue theſe enemies, obtaine victory, and vindicate and recouer all out of their hands. Where againe we hauehave a notable difference between the regenerate and the vnregenerate; For whereas they being ruled by a free and generous ſpirit, doe after their foyles earneſtly deſire and labour to re-gaine their libertie, and repaire and increaſe their ſtrength, that giuing a new on▪ſet, they may put their enemies to flight, and obtaine victorie; the other being of a ſlauiſh diſpoſition after they are once ſubdued, doe contentedly liue in the bondage of ſinne, neuer labouring or endeauouring to come out of it and better their eſtate. Or if there be in them any ſtruggling at all, it is onelyonly out of ſeruile feare and terrours of conſcience, ariſing from expectation of deſerued puniſhment, which (as hath beene ſhewed) may make ſome aſſaults againſt the will and affections, and yet neither part be more ſanctified or leſſe corrupted then the other, but (like the good Witch which vndoeth that which the bad Witch hath done,) they remaine both euill and the limmes of Sathan, agreeing well enough in their common deſignes of wickedneſſe and impietie.
§ Sect. 3 Secondly an indeauor in the vſe of all good meanes to be preſerued from ſuch foyles for the time to come.But it is not thus with the man regenerate, who after his foyles receiued from the fleſh, not onelyonly earneſtly deſireth and indeauoureth to recouer himſelfe from the captiuitie of ſinne, but hauing obtained his deſire, vſeth all good meanes whereby hee may for the time to come be preſerued from being againe ſurpriſed by the like ſtratagems and aſſaults. To which purpoſe hee doth firſt keepe a narrow watch ouer all his wayes, and eſpecially ouer his owne heart, wherein the fleſh hideth it chiefe ambuſhments, not eaſily and ſuddenly yeelding to the ſatisfying of eueryevery deſire of profit and delight, but firſt trying and examining them by the rule of Gods Word; whether they are to be lawfully imbraced as Gods bleſsings, or to be reiected ſeeing they cannot be compaſſed without ſinne. Secondly, he wilbe moſt carefull to comfort and ſtrengthen the ſpirituall part, to keepe the armour of God faſt buckled on him, to be alwaies well prouided & furniſhed with weapons and munition before the time of conflict, or rather becauſe this conflict with the fleſh is continuall, he will take care, that he may neuer be found vnprouided. Finally hee will ſhew the like care in weakening and diſabling his enemie the fleſh, by withdrawing from it the chiefe weapons and munition whereby it hath formerly preuailed, and will ſtudiouſly indeauour to be ſo furniſhed at all points, that he may be able to incounter it in the open field, or to defeate the pollitique ſtratagems and eſcape the ſecret ambuſhments which it layeth to intrap him. Thirdly, the regenerate man after his fals will more zealouſly hate his ſinnes, and eſpecially thoſe wherewith he hath beene ouertaken then euer hee did before, and in this deteſtation will auoide and flee from it; yea the oftner hee hath fallen into it, the more his hatred increaſeth againſt it, as againſt his greateſt enemie from whom hee hath receiued moſt wrong and damage. Euen as a man moſt feareth and ſhunneth that ſickneſſe which hath moſt vexed him, abhorreth that meate whereon hee hath dangerouſly ſurfetted, and moſt hateth that ſerpent the venome and poiſon of vvhoſe ſting hath moſt afflicted and tormented him. Laſtly, after his foyles and fals hee will carefully performe all holy duties which are contrarie to his former ſinnes, as if hee hee hauehave fallen by couetouſneſſe, he will being riſen exerciſe himſelfe in bounty and liberalitie, if by pride, hee will abaſe himſelfe in all humbleneſſe and meekenes of ſpirit, if by ſurfetting and exceſſe in meates and drinkes, hee will practiſe moderation in dyet, and oftentimes faſting and totall abſtinence. Yea the regenerate man after his relapſes into the ague fits of ſinne, will much increaſe and thriue in his ſpirituall ſtature, beeing much more feruent and zealous in all holy and Chriſtian duties then hee vvas before, redeeming his loſt time by future diligence, and running after hee is riſen vp ſo much the more ſwiftly, by how much hee findeth himſelfe hindered in his ſpirituall race by his ſlippes and fals.
§. Sect 4. How farre the fleſh may preuaile againſt the ſpirit 1 common graces may be loſt for a time.But here a waightie queſtion may fitly and ſeaſonably be moued and determined; namely how farre the fleſh in this conflict may preuaile againſt the ſpirit, and whether it may by the furious aſſaults thereof, be not onelyonly foiled, but for a time quite ouercome, not onelyonly cooled but vtterly quenched loſt & extinguiſhed. For the reſoluing of which doubt, wee muſt firſt diſtinguiſh betweene the gifts of the ſpirit and the perſons in whom they are. The gifts may bee conſidered both in their kinde and in their qualitie. Concerning the former, the gifts and graces of the ſpirit are either common to the regenerate and vnregenerate, or proper and peculiar to the faithfull and elect. The common graces are eſpecially thoſe Morall vertues of wiſedome, ciuill honeſtie, fortitude, temperance, patience and ſuch like, which may not only be loſt & extinguiſhed in worldly ciuil men, but alſo in the faithfull, becauſe they are not eſſentiall to a Chriſtian, but rather ornaments then parts of the ſpiritual man. And this Dauid may be a foole in ſeeming ſo, and be ſpiritually mad whileſt he counterfetteth naturall madnes; thus hee was diſhoneſt in his dealing with Bethſheba and much more with Vriah his faithfull ſeruant; and both vniuſt and vngratefull in that vnrighteous ſentence for Ziba againſt Mephiboſheth the innocent & diſtreſſed ſonne of his deareſt Ionathan. Thus Noah made a temporarie for feiture of his temperance, Lot of his chaſtitie, Ieremy and Ionah Rom. 11. 29. Ioh. 10. 18.of their patience, and many other of Gods beſt ſeruants of the like graces. But as for thoſe ſanctifying and ſauing graces, proper and peculiar to the faithfull which are ſo eſſentiall vntounto a Chriſtian, that without them hee ceaſeth to be the childe of God a member of Chriſt and in the ſtate of grace and ſaluation, the like iudgement is not to be giuen of them for being once had they can neuer be loſt, nor bee vtterly extinguiſhed with all the power and malice of the Diuell and the fleſh, ſeeing the gifts and calling of God are without repentance, and Chriſt who holdeth them is ſtronger then all, neither is there any power able to pull his ſheepe out of his hand.
§ Sect 5. Secondly the ſhewes and ſemblances of ſauing graces … temporaries may periſh vtterly.Secondly, the ſanctifying and ſauing gifts and graces of the Spirit may be conſidered in their qualitie; For they are either true, ſincere and ſubſtantiall, or falſe, hypocriticall, and but in ſhew and ſemblance onelyonly; In which regard they hauehave their diuers ſubiects and perſons in whom they are; the former in the faithfull and regenerate alone; the latter in hypocrites and temporaries who continue but only for a time. Now theſe may looſe their illumination, faith, louelove and zeale, whether we conſider them as common gifts, or as they are ſhewes and ſemblances both to themſelues and others of ſauing graces, becauſe in this ſenſe they are not ſo in them in truth, ſimple and ſincere, but hypocriticall, counterfait and onelyonly but in ſhew. And thus our Sauiour hauing ſaid, that from him that hath not, ſhalbe taken away, euen that which hee hath, expoundeth his meaning by another Euangeliſt; Whoſoeuer hath not from him ſhalbe taken euen that which hee ſeemeth to hauehave, or thinketh that hee Mat. 25. 29. Luk. 8. 18,hath. As though hee ſhould ſay, doe you aske how a man can hauehave that taken from him which hee hath not? Why know that there are many men that hauehave no gifts truely, that yet doe ſeeme to hauehave them, and from theſe ſhalbe truely taken the gifts that they ſeeme to hauehave, or the ſhew and ſeeming of their gifts, that is, euen that apiſh imitation which they hauehave of Gods ſauing graces ſhalbe taken away, and ſo their hypocriſie being diſcouered it ſhall plainely appeare that what ſhew ſo euer they hauehave made, yet they neuer had them in ſinceritie and trurh. For example though the vnregenerate may hauehave ſome illightning in ſpeculation, which at the firſt appearance may reſemble that ſauing, feeling and experimentall knowledge, which is in the faithfull, yet indeede there is (as hath beene ſhewed) many and great differences betweene them, and therefore that ſhew and ſemblance whereby for a time they deceiue themſelues and others, will in a while vaniſh, when as being ſeuered from all power of godlineſſe and fruits of obedience, it ſhalbe diſcouered to hauehave been in reſpect of the qualitie of it falſe and counterfait. Though they may ſeeme to hauehave a true and iuſtifying faith, becauſe they giuegive aſſent to the whole Word, and eſpecially to the gracious promiſes of the Goſpell, which cauſeth in them ſome temporarie ioy, yet being vneffectual, and neither working in their will any conſtant reſolution to imbrace Chriſt, and to be ready to forſake the world and earthly vanities, nor in their hearts any hungring and thirſting deſire after him and his righteouſneſſe for their iuſtification, but onelyonly as it may ſtand with their worldly deſignes and ends; it continueth not in the time of tentation, but either when they are allured with the baites of proſperitie, or preſſed and pinched with croſſes and perſecution, they fall away and become apoſtates from the faith. So though their mortification may ſeeme to reſemble, yea and ſometimes to goe before that which is ſincere and in truth, yet it is not generall and indefinite, but alwayes limited either to ſome few ſinnes, or all ſauing ſome few; and ſtill the hypocrite and temporarie beleeuer hath ſome darling and beloued ſinne which he nouriſheth in his boſome, and holdeth (like ſweete meates) vnderunder his tongue, as we ſee in Herod, Iudas, Demas, Io…. …0. 12.and many other, which as it preſently diſcouereth to thoſe that diſcerne it, that their mortification is but counterfaite, (for if it proceeded from louelove and obedience towards God and not from worldly reſpects, it would as effectually crucifie all their corruptions, as onelyonly ſome of them) ſo it will like a fretting canker eate out the hart of their mortification and put a quicke ende vntounto it; ſeeing thoſe ſinnes retained and nouriſhed, will make way for all the reſt, whileſt they harden their heart againſt Gods feare, and ſ…are and dead the conſcience (as it were) with an hot iron, whereby they will become ſecure and ſenſeleſſe in the committing of any wickedneſſe. In which reſpect the Apoſtle 1 Pet. 2. 22.fitly compareth ſuch as by this counterfaite mortification and fained repentance cleanſe themſelues from many ſinnes to the ſwine, which being waſhed doeth ſoone after returne to wallow againe in the ſame myre, becauſe he was onelyonly cleanſed from the outward filth, but not inwardly freed and purged from his ſwiniſh nature; yea becauſe not their quality but onelyonly the outward act is changed, they not onelyonly returne to their olde courſe, but alſo become much worſe then they were before, as the Apoſtle ſheweth, their reſtraint maketh them more eager in the purſuite of the ſinnes they louelove, and to run with more headlong violence when as the bands that tyed them being vntwiſted or broken, they are now left to their licentious liberty. Finally though there may ſeeme to bee in the vnregenerate ſome renouation and new obedience, ſome heate of louelove and zeale of Gods glory, yet being not in trueth, but ſpringing out of ſelfe-louelove and ayming onelyonly at worldly endes; there is no conſtancy and continuance in theſe ſeeming graces and counterfaite fruites; but when the cauſe and foundation of them fayleth and ſinketh, then preſently all vaniſheth, and all their goodly building commeth to vtter ruine. But all this proueth not, that the ſpirit or the ſauing graces of it, may in the conflict of temptations receiue deadly wounds, dye & periſh in thoſe who are truly regenerate; becauſe thoſe which are but ſemblances, ſhewes, and apiſh imitations of them in the wicked and vnregenerate, may be loſt vtterly, and quite extinguiſhed.
§ Sect 6. True ſauing graces in the regenerate may be loſt ſeemingly.And thus wee hauehave ſhewed what graces of the ſpirit, both in reſpect of their kinde and qualitie may be loſt and quenced, namely common gifts in all men, and ſeeming ſauing graces in the vnregenerate. Now let vsus conſider a litle further of this queſtion, and examine whether in this ſpirituall conflict, true ſanctifying and ſauing graces in the elect and regenerate may be vtterly killed, or for a time quenched or no. For the anſwere whereof wee are to know, firſt that as ſeeming graces in the vnregenerate may be truely loſt, ſo true graces in the faithfull may bee loſt ſeemingly, though not in deede, for our Sauiour hath promiſed, that to thoſe that hauehave ſhall bee giuen, and they ſhall Mat. 25. 29. Ioh. 15. 2.hauehave abundance; and that eueryevery branch that beareth fruite ſhall be purged that it may bring forth more fruite. How bee it they may (as I hauehave ſaide) ſeemingly looſe thoſe graces which they keepe in trueth. For example they may ſeemingly looſe their illumination and ſauing knowledge, when as through the reliques of ignorance remaining in them, they fall ſometimes into groſſe errours, and when through the ſubtile ſophiſtry of the world and the fleſh, they are already fallen or ready to fall into Schiſmes or hereſies. They may alſo ſeemingly looſe their faith, when as being violently aſſaulted with the temptations of their ſpirituall enemies, it receiueth grieuous foyles, and lyeth hid and couered with doubting and incredulitie, like fire vnderunder the aſhes, or the Sunne beames vnderunder a darke clowde. So they may ſeeme to hauehave loſt the grace of repentance, when as they are ouertaken afreſh with their old ſinnes; and when their corruptions after they hauehave receiued a deadly wound, doe ſeeme to reuiue againe, and to recouer ſome ſtrength, by exerciſing their vigour in their earthly members; eſpecially when as after they are cleanſed, they relapſe and fall into the ſame groſſe ſinnes, not onelyonly ignorantly and through infirmitie, but alſo wittingly and willingly againſt their owne knowledge and conſcience. Finally, when as they are growne colde or lukewarme in their louelove and zeale, and ſlacke and negligent in the performance of all Chriſtian duties, becauſe they doe not ſtirre vp Gods graces in them, or doe ouerwhelme them with fleſhly cares, or the eager purſuite of wordly vanities. And yet all this while theſe ſauing graces are not loſt, but onelyonly hid and couered; they are not outright killed, but onelyonly brought into a deadly ſownde, the faculties themſelues are not quite periſhed, but the functions and operations of them onelyonly for a time are hindred and interrupted.
§ Sect. 7 Other graces ſpringing from thoſe which are fundamentall may for a time be loſt. Hab. 2. 4.Secondly, though the prime and principall, the radicall and fundamentall graces which are eſſentiall to the life and being of a Chriſtian cannot be loſt, as faith, hope, charitie, affiance and the true feare of God, without which a Chriſtian ceaſeth to be a Chriſt an and of the childe of God becommeth the childe of the diuell, for the iuſt ſhall euer liue by their owne faith; yet other graces which are ſecundary fruites ſpringing from them, and neceſſary to the wel-being of a Chriſtian, as fulneſſe of perſwaſion, peace of conſcience, zeale of Gods glory, the ſenſe and feeling of Gods louelove & fauour, the comforts of the ſpirit, familiar acquaintance with God, and ioy in the holy Ghoſt, which are the life of our life, may for a time through the aſſaults of the fleſh and violence of temptations be much blunted and deaded, yea, in reſpect of preſent apprehenſion, quite loſt and extinguiſhed, as we ſee in the example of Iob, who ſometimes conceiued of God, as of his enemy, and in Dauid who complaineth that hee was reiected and forſaken, Pſal. 22. 1. & 88. & 51. 8. 10. 11. 12.and that the terrours of God did fight againſt him, and prayeth that God would create in him a cleane heart and and renew a right ſpirit in him, that he would make him to heare ioy and gladneſſe, and reſtore him to the ioy of his ſaluation. Implying by theſe phraſes that theſe graces were ſo vtterly loſt in his ſenſe and feeling, that being quite aboliſhed and adnihilated, there needed not onelyonly a renouation and repayring but a new making and creation. Euen as a man by ſickneſſe may looſe his beauty and complexion, his fleſh ſtrength and the kindly motion of his pulſe and vitall ſpirits, his memory and diſcourſe of vnderſtanding, and with them all the pleaſure and comfort of his life, and yet remaine a man, becauſe theſe are not eſſential to his humaine nature and being. And when theſe are gone for a time the chiefe principles of nature, the radicall heate and moyſture, the breath, life and reaſonable ſoule may ſtill continue, though much weakened in their functions and operations, and within a while recouer and reſtore him to all which was loſt in as great perfection as euer they were before. And ſo a Chriſtian may looſe the fruites of his chiefe graces, which are the delight and comfort of his life and being, and yet thoſe eſſentiall, radicall and fundamentall vertues euer remaining, he continueth ſtill a Chriſtian and the childe of God; and theſe preſeruing his life and being, will recouer and reſtore the other to their former or greater perfection, ſo that when hee dyeth hee ſhall be richer in all ſpirituall grace, then he euer was in the whole courſe of his life. Neither can grace and vertue more decay in the faithfull and regenerate, then ſinne and corruption in the wicked and vnregenerate, in whom there may be ſome intermiſſions or temporary ſurceaſing in reſpect of the actes of ſinne and practiſe of wickedneſſe, though they be habitually as corrupt as euer they were, and the more they are for carnall and worldly reſpects reſtrained from the committing of ſin, the more in their longing deſires, hearts and affections they adhoore and cleaue vntounto it; for ſo alſo there may be ſome interruptions in the practiſe of godlineſſe, and ſome ſurceaſing of the actes and operations of Gods ſauing graces, and yet the graces themſelues doe not dye and periſh, and in theſe intermiſſions the ſound Chriſtian hath reſtleſſe longings after the ſenſe and feeling of renewed graces, and ſhewes as much feruency of affection and entireneſſe of louelove towards them by his bitter mourning for their abſence, as he formerly did by his ioy and reioycing in their preſence and his comfortable fruition of their ſweete ſocietie.
§ Sect. 8. That ſauing and fundamentall graces may be loſt in ſome degrees at leaſt in reſpect of their operations.Laſtly thoſe fundamentall graces themſelues▪ howſoeuer they cannot by the aſſaults of the fleſh be wholly or finally loſt, yet may they, in ſome ſenſe be weakened and impaired in reſpect of their degrees. As for example the ſtrong faith may bee ſhaken with doubting, the moſt feruent louelove may bee cooled and looſe the firſt degrees of heate, the moſt aſſured hope and affiance may ſomewhat quaile and bee abated; and ſo in the reſt. The which we ſee in the example of Iob, Dauid, Peter, the Galathians and the Angell of the Church of Epheſus, who is reproued for hauing loſt his firſt louelove; and of Sardis who is exhorted, to ſtrengthen the things that remained and were ready to dye. Yea theſe graces Apoc. 2. 4. Apoc. 3. 2.may be not onelyonly ſhrewly ſhaken and ſore wounded, but alſo caſt into a dead ſownde in which there wil appeare, neither to others, nor thoſe that hauehave them, any motion, breathing or ſigne of life, ſo as there ſhall be little difference betweene them whileſt this trance laſteth, and thoſe carkaſes which are dead in ſinne. But yet as I take it (ſubmitting my iudgement herein to the godly learned) all this is to be vnderſtood of the functions, acts, and operations of theſe graces, which may decay in their degrees, till they ſeeme periſhed and loſt; but as for the habits of theſe graces themſelues, they neuer decay in Gods children, not ſo much as in their degrees, but are in a continuall growth vntill they come to their full ſtature and perfect age in Chriſt. In which regard they are ſaide to be trees of righteouſneſſe of Gods owne planting, which are not one Pſal. 1, 3. Eſa. 61. 3.yeere larger and taller, and the next leſſe and lower, but in continuall growth, till they be tranſplanted into the heauenly Paradiſe; and howſoeuer they may hauehave ſometimes leaues and fruite, and ſoone after beare neither, yet in reſpect of their eſſentiall parts as roote▪ body and boughes, they are ſtill in growing, the roote in the winter of affliction, the body and brances, in the ſpring-time of proſperitie. So they are called Gods building, in which after the foundation Pſal 92. 14.is laide, the wiſe builder proceedeth to bring them …o perfection, that they may be fit Temples for himſelfe to dwell in, and doeth not one day ſet vp, and another pull downe, a courſe better befitting Penelopes webbe, then ſo excellent workemanſhip of ſuch a maiſter builder. They are alſo the children of God, who growe till they come to their full ſtature and to a perfect age in Chriſt, as the Apoſtle Epheſ. 4. 13. 14. 15.ſpeaketh; And we knowe it to be a monſtrous thing in nature, that the ſame perſon ſhould interchangeably bee this yeere of good ſtature, and the next yeere a little dwarfe. Finally theſe graces are fountaines of liuing waters, which are not like ſtanding pooles, ſometimes full and Eſa. 58. 11.ſometimes empty, but are continually ſpringing and ſending forth their ſweete and pleaſant ſtreames. And in this reſpect the wiſe man compareth the path of the iuſt to the morning light, which ſhineth more and more vntounto the perfect Pro. 4. 18.day. Againe the wicked which are the children of Sathan, doe ſtill growe in wickedneſſe vntill their meaſure being full, God ſweepeth them away with his iudgements, and howſoeuer their growth is ſometimes leſſe and ſometimes more, yet they ſinne, euen whileſt they ſeeme to leaue ſinning, and commit euill whileſt they appeare to doe good; and whatſoeuer their particular actions may bee, yet ſtill they growe and goe on in their wicked courſes, ſo that it may be truely ſaide, that his laſt eſtate is his worſt eſtate, and the longer he liueth the more he treaſureth vp wrath againſt Math. 12. 45. 2 Pet. 2 20. Rom. 2. 5.the day of wrath, daily piling vp fuell to maintaine the fire of hell, in which he ſhall euerlaſtingly be burned. And ſo in like manner the children of God doe ſtill growe in ſpirituall grace, and when they doe actually euill, through Gods mercy it tendeth and turneth to the furthering of their growth in grace and goodneſſe. Finally if there might be a ſurceaſing of their ſpirituall growth, and that their graces in part and in ſome degrees might be loſt and periſh; then might they alſo bee wholly aboliſhed ſeeing the ſame reaſon is of the whole which is of the parts, and if the finger be corruptible, then alſo is the whole body, if one drop of water, or the leaſt mote of the Sunne, might be adnihilated, then alſo might the maine ocean & the whole world.
§ Sect. 9. Whether Dauid loſt any degree of his fundamental graces when he committed adultery & murtherYea but did not Dauid looſe ſoome degree of his graces when hee committed thoſe fearefull ſinnes of murther and adultery; and the Apoſtle Peter when he denyed his Maiſter? I anſwere that there might be a decay, yea an vtter ſurceaſing of them for a time, euen till they were renewed by repentance; yet not in the habits, and (as it were) the eſſence of their graces, but onelyonly in their actions and operations. So the Sunne ſhineth continually in his full brightneſſe, and yet it is often had from our eyes by the darke cloudes or opacous earth. The fire ſtill retaineth his natural heate, and may increaſe it ſelfe in combuſtible matter when it is couered with aſhes, or is ſo pend in through the cloſeneſſe of the place, that it cannot for the preſent be ſeene or felt. The faculties of the ſoule are not loſt or leſſened in the time of ſleepe or in a dead ſownde, although there bee a ſurceaſing of the actions and operations. A childe which is growing doeth not in the fit of an ague looſe his growth, and howſoeuer the fleſh may be abated and ſtrength impaired, yet the radicall moyſture and heate being inwardly preſerued, well may his growth be a little while hindred, but when the ague is loſt and paſt, he groweth faſter then euer before. So the ſtreames that come from the fountaine may bee for a time ſtopped in their courſe, but in the very time of the ſtopping they are multiplied and encreaſed, vntill at laſt they growe ſo ſtrong, that they beate downe that which hindreth their courſe, or riſe ſo high, that they ouerflow and runne ouer it. And that I may fit the ſimilitude to our preſent purpoſe, a worthy champion may be ſo tyred in the fight, that hee may hauehave no more ſtrength then a childe to performe any valorous enterpriſe; and yet the act and operation of his ſtrength is onelyonly hindered for a time; and as for the habite it ſelfe it is not impaired, but much increaſed by this martiall exerciſe, and will alſo appeare more able for like emploiments after a litle reſt, and much more vigorous and ſtrong euen in reſpect of act and operation. And thus it is with the faithfull in this ſpirituall conflict; their outward foyles doe not impaire their inward valour, but rather excite them to vnite all their forces againſt their enemie, that they may recouer their loſt honour; and their falles in the Chriſtian race, doe not take away their habituall ſwiftneſſe, but make them more earneſt after their riſing to ſhewe it more apparantly, whileſt they labour to recouer that diſaduantage by making better ſpeede then they did before. Gods graces in them increaſe in the fountaine when they are ſtopped from running in the ſtreame; and when this holy fire is kept by ſome outward obſtacle and (as it were) the Antiperiſtaſis of ſinnefull corruption, ſo as it cannot flame out, nor extend the heate farre of, then doeth it increaſe inwardly, and when it burſteth out doeth burne with greater heate then it did before, when it had full liberty, and was not curbed in with any outward violence.
§ Sect. 10. That our ſpirituall graces in the conflict doe not ſtand in their owne ſtrength.By all which it appeareth, that the chiefe and fundamentall vertues by which a Chriſtian is a Chriſtian and the childe of God, are not in reſpect of their hahits and eſſentiall being, ſo much as impaired in the leaſt degree in the ſpirituall conflict with the fleſh, but onelyonly in regard of their actions and operations, which for a time through the ſtrength and violence of corruption may bee hindred, intermitted, yea in outward appearance wholly annihilated and aboliſhed. But wee muſt take heede that wee doe not aſcribe the permanency and growth of theſe ſauing graces to any propertie or excellency which they hauehave in themſelues, as though they were able in their owne vertue and ſtrength to withſtand all temptations and to continue and increaſe in their perfection. For if Adam in the ſtate of innocency could not thus ſtand in the ſtrength of his graces, which were farre more perfect and excellent, then any meere man euer ſince the fall attained vntounto; then how much leſſe can we, whoſe graces are Math. 12. 20. & 17. 20.mingled with imperfections and ſtained with corruptions, eſpecially the weakeſt of Gods children, whoſe faith is like the ſmoking flax and bruiſed reede, which in their owne nature are ſoone quenched and eaſily broken, or like the graine of muſtard-ſeede, which is (as our Sauiour ſpeaketh) the leaſt of all other? but yet euen of their firſt and ſmalleſt ſeedes of graces, it may bee as truely ſaide as of the ſtrongeſt, that they are not, no not in reſpect of their degree abated and impaired, for then being already the leaſt degree if they ſhould fall from that, they ſhould come to nothing, but that in the middeſt of the temptations of Sathan and their owne fleſh, they ſtill growe from one degree to another vntounto a perfect age in Chriſt, euen as the little infant thriueth as certainly in the naturall growth, notwithſtanding his weakeneſſe and all outward lets and impediments, to childhood and youth, as the youth doeth to ripe and perfect age. But this our ſtanding and thriuing in the ſtate of ſauing graces, is to be aſcribed to the power and promiſes of God, to our vnion with Chriſt, from whom wee receiue liuely ſap and iuice, by which we are nouriſhed in all grace and goodneſſe and to the continuall and gracious aſſiſtance of our good God, who ſtrengtheneth and ſupporteth vsus againſt all the power of hell.
§ Sect 11. An obiection againſt the former doctrin anſweredBut ſome will ſay, that this doctrine is lyable to much abuſe, ſeeing many will take occaſion hereby to become preſumptuous and ſecure, becauſe being (as they ſuppoſe) indued with theſe graces which are eſſentiall to a Chriſtian, they ſhall neuer looſe them, no not ſo much as in ſome degrees, but euen when they ſinne their graces are in the ſpirituall growth vntounto perfection. To which I anſwere, that ſo is the doctrine of iuſtification through Gods free grace by faith, yea of Gods mercy, redemption by Chriſt, and all the promiſes of the Goſpell; For where as the Apoſtle taught, that where ſinne abounded, grace abounded much more, Rom. 3. 7. 8. & 6. 1. Rom. 1. 16. 2 Cor. 2. 16.ſome were ready to ſay, Let vsus ſin thē that grace may abound, and when with beſt caution we deliuer the truth, wee ſhall finde that that which to ſome will be the ſtrong power of God to ſaluation, will bee to others a ſtumbling blocke of offence, to others fooliſhneſſe, and that the ſame Word of God, wilbe as to the elect, the ſauour of life vntounto life, ſo to the wicked and reprobate the ſauour of death to their deeper condemnation. But it is not poſſible that any ſound Chriſtian who is indued with theſe graces in truth, ſhould thus abuſe that which hath beene ſaid to ſecuritie and preſumption; for though the ſpirit of God fighting in them againſt the fleſh cannot be ouercome, yet may it be ſhrewdly ſhaken and foyled in the conflict; though wee cannot looſe theſe fundamentall vertues, neither in whole nor in part, yet through our negligence, vnworthineſſe and corruption, they may bee ſuſpended by God from their functions and operations, and all their ſweet fruits and effects, the peace of conſcience, aſſurance of Gods louelove, and ioy in the holy Ghoſt, may bee taken from them, which is their chiefe comfort and the very life of their life, without which it is but a continuall torment, and painefull agony of bitter death; they may looſe the ſenſe and feeling of all theſe graces themſelues, and be brought into ſuch an apolepticall fit, that no life of grace will appeare in them, either to themſelues or others. In which eſtate there can be to them nothing but horrour and vexation of ſpirit; and out of which they cannot recouer but with great difficultie and appearance of danger. For before they can purchaſe their former peace, they muſt paſſe through the painefull purgatorie of bitter repentance, ſhed from their eyes many a ſalt and briniſh teare, if not from their hearts drops of bloud, they muſt ſend forth many a deepe ſigh and bitter grone, hauehave outwardly leane bodies, and pale viſages, and inwardly afflicted mindes, and many a pinch and pange in their wounded conſcience; and the longer that they lye ſecurely ſnorting in their ſinnes without bringing forth the timely fruit of repentance, the liker it is to be the Hedgehogs birth, which the longer it is deferred, the more dangerous and painefull it alwaies proueth. For if we be preſumptuous children, the Lord like a wiſe father will make vsus drinke ſo deepe of the cup of his wrath, and feele the waight of his heauy hand, that after we hauehave taſted of this bitter potion, we will euer after be more carefull of preſeruing our health, that wee may not be forced againe to take ſuch phyſick, and hauing felt his ſtrength we will neuer willingly neglect any meanes of maintaining Eſa. 27 5.peace with him, as the Prophet ſpeaketh. Which who ſo well 1 Cor. 10. 12. Phil. 2. 13.conſidereth, he will worke out his ſaluation with feare and trembling, and whileſt he thinketh that hee ſtandeth, hee will take heede of falling. Hee will giuegive kinde entertainment to the good ſpirit of God, auoiding all things which might vexe and grieue it, he will earneſtly vſe all meanes whereby the graces thereof may be increaſed, and diligently auoide the contrarie meanes, whereby they might bee weakened and impaired; hee will keepe a narrow watch ouer all his waies, and buckle cloſe vntounto him the whole Chriſtian armour whereby he may be able to ſtand in the day of tentation; he will labour and ſtriue with all diligence to make his calling and election ſure, and couragiouſly reſiſt all the encounters of his ſpirituall enemies; and knowing that he ſtandeth more firmely in the power of Gods promiſes then in his owne ſtrength, hee will oftentimes lay claime and challenge to them by feruent prayer, crying out with Dauid, O Lord remember the promiſe made to thy ſeruant, wherein thou haſt cauſed me to truſt.Pſal. 419. 49.
§ Sect. 12. Of the aſſured victorie which the ſpirit obtaineth ouer the fleſh in this conflict.The ſecond thing to bee conſidered in the ſucceſſe of this conflict, is the aſſured victorie which the Spirit alwaies obtaineth ouer the fleſh; for though it be often weakened and wearied, yet it can neuer be vtterly vanquiſhed, but ſtill recouereth ſtrength and courage, whereby againe it preuaileth and putteth the fleſh to flight; though it receiue many wounds, foiles and fals in the combate, yet the wounds are recured by applying of the precious balſum of Chriſts bloud, by the hand of faith, and it recouereth of the ſoiles and fals through the power and promiſes of God apprehended by the ſame meanes, and through the gracious aſsiſtance of Gods ſpirit which ſupporteth our weakeneſſe, and when wee are ready to faint and ſinke, ſendeth freſh ſupplies of renewed graces which re-enforcing our decayed bands, encourageth vsus to giuegive fierce aſſaults, againſt the fleſh and the luſts thereof and enableth vsus to obtaine the victorie. Neither is it poſſible that the fleſh or the Diuell himſelfe ſhould finally preuaile againſt the man regenerate, not becauſe he is mightier then they, or is ſuperiour in power or policie, (for herein euen the ſtouteſt champion commeth farre ſhort of our ſpirituall enemies) but becauſe God hath in many places of holy ſcripture promiſed vntounto them victorie, and that if they will reſiſt and fight, their enemies ſhall flee and be diſcomfited, and therefore the iſſue of the battell reſteth not vponupon their ſtrength, but vponupon the infallible Eph 6. 10. 12truth of God which can neuer faile. Secondly, becauſe we ſight not with our owne weapons, but with the ſword of the ſpirit which nothing can withſtand; we ſtand in the field not in our owne armour, but in the compleat armour of God, which being o… his making, muſt needs bee high proofe, and will not by its weakeneſſe and inſufficiencie diſcredit the workeman; we goe not on warfare in our own priuate quarrell, but (like Dauid againſt Goliah) wee goe out againſt them in the name of the Lord of Hoſts, the God of 1 Sam 17. 45the armies of Iſrael whom they defie, and his battailes we fight who is all-ſufficient by his ſole word to giuegive vsus victorie, and therefore wee are ſure to preuaile in ſo good a quarrell, neither will our Grand-captaine, let his mightieſt enemies deſtroy the weakeſt of his ſouldiers, who beare his colours and fight vnderunder his ſtandard, ſeeing it is his owne cauſe, and he is able alone without other helpe euen with a word of his mouth to vanquiſh them all, and put them to ſhamefull flight. Thirdly, becauſe it is the ſpirituall conflict wherein the ſpirit of God with the royall armie of his graces, fighteth againſt the Diuell and his chiefetaine the fleſh with the luſts thereof; and therefore wee cannot doubt of victory, vnleſſe wee ſhould in againe, that the holy Spirit ſhould want power to preuaile againſt the wicked ſpirit, or hauing it would in his wiſedome ſuffer himſelfe to bee ſo much diſhonoured as to be vanquiſhed in the conflict. Finally, we are ſure of victory, and that the enemies of our ſaluation ſhal neuer be able to preuaile againſt vsus, becauſe our victorious Eleazar Ieſus Chriſt hath already ouercom them all, and onelyonly putteth vsus to fight againſt conquered enemies; yea and that wee may receiue no mortall hurt in this conflict, hee holdeth vsus by the right hand and biddeth vsus to fight without feare, yea himſelfe holdeth vsus in his right Eſa. 41. 10. 11. 12. & 42. 6.hand, and as he is powerfull to keepe vsus, ſo he hath bound himſelfe by his gracious promiſe, that none of our enemies ſhall pull vsus from him. Yea which is moſt of all, hee hath inſeparably vnited vsus vntounto himſelfe by his holy ſpirit, and made vsus liuely members of his body, and therefore being Ioh. 10. 28.powerfull to defend vsus, he will neuer ſuffer vsus to periſh, for ſo ſhould his owne bleſſed body receiue no mayme.
§ Sect. 13. An obiection againſt the former truth anſwered.Now whereas it may bee obiected that there are many Chriſtians, who by themſelues and others are reputed members of Chriſt, that yet quite fall away from him, and become limmes of Sathan; to this I anſwere that the members of Chriſt generally ſo called are of two ſorts: Firſt ſuch liuely members as are inſeparably vnited vntounto him by his holy ſpirit and a liuely faith, the which neither the Diuell, nor the fleſh, nor all the power of hell can plucke away from him. Secondly ſuch as are improperly called Chriſts members, being dead and fruitleſſe, and onelyonly ſo in their outward profeſſion; the which they making onelyonly for worldly reſpects, muſt neceſſarily fayle when they fayle, and bee quite ſeuered from Chriſt, when their outward profeſſion which is the onelyonly bond of their vnion is taken away; euen as a woodden legge which is tyed to a liuing body with ſtrings and points, muſt needs fall from it, when they are cut in ſunder; the which ſeparation doth not proue that the true members of Chriſt may periſh, but rather that theſe who hauehave thus periſhed, were neuer the true members of his body. As for the liuely members of Chriſts body, they can neuer be parted from him in reſpect of their ſpirituall vnion, becauſe the ſpirit of God which is the chiefe band of it can neuer faile. It is true that there may be a temporary ſeparation betweene our bridegroome Chriſt, and the Chriſtian ſoule eſpouſed vntounto him, but not Hoſ. 21. 9.in reſpect of their ſpirituall vnion, for he betrotheth her vntounto himſelfe for euer, in righteouſnes, iudgement, louing kindneſſe, merciemercy and faithfulneſſe, as the Prophet ſpeaketh; and not ſinne it ſelfe can ſeparate them, for it is one branch of the mariage couenant, that he wil forgiue her ſins and remember Ier. 31. 34.them no more; nor death, for they are both immortall: Only they may be parted for a time in reſpect of cōmunion, and fellowſhip, & of that ſweet influence of his ſpirituall graces, at leaſt in her feeling & apprehenſion. Euen as the wiſe and louing husband may for the hainous faults of his wife, ceaſe for a time to communicate vntounto her his perſon in reſpect of ſweet ſocietie, & delightfull familiarity, and yet the vnion of marriage remaining firme, he may receiue her againe vponupon her repentance into his wonted fauour, and communicate vntounto her himſelfe with all teſtimonies of his louelove. But this chaſte ſpouſe the Chriſtian ſoule can neuer ſleepe in ſecuritie nor reſt contented in this eſtate but with the Church in the Canticles, ſhe lamenteth the abſence of her deareſt louelove, Cant. 3. 1ſhee neuer ceaſeth ſeeking of him in his holy ordinances, and in the exerciſes of faith and repentance, till ſhee hauehave found him, and hauehave the ſenſible fruition of his ſweet ſociety; where by ſhee approueth her ſelfe to bee vnited vntounto Chriſt in coniugall affection, ſeeing it is as vndoubted a ſigne of it, to mourne for the abſence of our bridegroome, as to reioyce in his preſence and our fruition of his louelove.
§ Sect 14. That there are 2 degrees of the ſpirits victory. 1 in this life.Now being thus vnited vntounto Chriſt, the faithfull are ſure to obtaine the victory; yet not all at once, for there are two principall degrees of it; the firſt in this life, in which this conqueſt ouer the fleſh is but inch cure and begunne, the carnall luſts thereof not being wholly aboliſhed, but onelyonly in part and in ſome degrees mortified; to which purpoſe one ſaith, that theſe vnlawfull motions of the fleſh can not be taken from vsus, as long as wee carry this body of fleſh about Grego. in 1 Reg lib. 5. Cap. 11.vsus, the violence onelyonly of mouing may be abated. Neither can we wholly hinder it, but that the law of the fleſh will moue the members but yet we may take from the fleſh the violence of it motion. By reaſon whereof the conflict betweene theſe enemies continueth (becauſe theſe curſed Cananites are not quite rooted out but remaine ſtill in the land) not onelyonly in our firſt conuerſion, when as wee are but babes in Chriſt, but euen throughout the whole courſe of our liues. But ſtill for the moſt part the end and iſſue of it is the victorie of the ſpirit ouer the fleſh, although it bee obtained with many foyles in the fight. And how ſoeuer the ſpirituall man may hauehave ſuch miſts of ignorance caſt before the eyes, that he ſometime erreth; though he may be ſometimes allured with the baytes of worldly vanities to turne aſide out of the right path, & ſometimes may be thruſt out of it through afflictions, and the violence of tentations, yet his generall courſe whereof he hath reſolued, and wherein he hath conſtantly ſet himſelfe, is the great Kings highway of holineſſe and righteouſneſſe, out of which if at any time hee hath erred he returneth into it againe, and trauelleth in it with more then wonted diligence; whereof it is that the Apoſtle maketh it a ſigne of theſe who are in Chriſt Ieſus, that they walke not after the fleſh, but after the ſpirit, whereby Rom. 8: 1.is meant that whatſoeuer their particular ſlips or errors may be, yet it is an infallible marke of a ſound Chriſtian, that hee generally and for the moſt part conſtantly holdeth on in his Chriſtian courſe of holineſſe and righteouſneſſe, notwithſtanding all the encounters of his ſpirituall enemies, and the manifold blockes which they caſt in the way.
§ Sect. 15 Of the ſecond degree of victorie at the hower of death.But yet whileſt wee continue in this life the victory is neither gotten nor held without a conflict, wherein the ſpirit is often foyled, and ſo thruſt on with a kinde of violence into ſinfull courſes, and interrupted and hindered in it holy indeauours, that the ſpirituall man is forced to complaine often with the Apoſtle, that he omitteth the good he would, and doth the euill which hee would not; and that there is a law in his members warring▪ againſt the law of his minds, and bringing him into captiuitie to the law of ſinne. But Rom. 7. 19. 23.in the end of this life we ſhall obtaine a full and perfect victory ouer the fleſh and the luſts thereof, which ſhall not onelyonly be mortified and kept from raigning, but alſo wholly aboliſhed and rooted out, ſo as it ſhall hauehave no reſidence or being in vsus, for then we ſhal triumph ouer all our enemies, and ſo trample them vnderunder feete, that they ſhall neuer bee able to riſe againe, and diſturbe our peace; and then there ſhall be no place or time for fighting, but for receiuing the crowne of victory, and the enioying of euerlaſting peace, and with it glory, immortalitie, and endleſſe happineſſe in Gods kingdome. According to that of the Apoſtle, I hauehave 1 Tim. 4 8.fought a good fight, I hauehave finiſhed my courſe, I hauehave kept the faith; henceforth is laid vp for mee a crowne of righteouſnes, which the Lord the righteous iudge ſhall giuegive mee at that day: And the promiſe of our Sauiour; To him that ouercommeth, will I grant to ſit with me in my throne: euen as I alſo Apoc. 3. 21.ouercame and am ſet downe with my Father in his Throne.