The Christian Warfare Part 3, Book 2 · Chapter 15
CHAP. XV. Of the meanes whereby wee may bee enabled to ouercome the Fleſh.
§ Sect. 1 The 1 meanes that we put on the whole armour of God.ANd theſe are the reaſons which may encourage vsus to this fight. Now of the meanes wherby we may be enabled to ouercome; the which are principally two; the firſt that we take vntounto vsus and put on the whole ſpirituall armour of God; the ſecond that we carefully obſerue & put in practiſe diuers rules fit for this purpoſe. For the former, the battaile is to be maintained againſt the fleſh, and therefore the weapons of our warfare muſt not be carnall, ſeeing they will rather ſtrengthen and cheriſh, then wound and mortifie fleſhly corruptions, but they muſt bee ſpirituall, euen that whole armour of God deſcribed by the Apoſtle in the ſixth chapter to the Epheſians. For as the Apoſtle telleth vsus, though we walke in the fleſh, yet wee doe not warre after the fleſh; for the weapons of our warfare are not carnall, but mighty through God, to the pulling downe of ſtrong holds, caſting down the imaginations, and eueryevery high thing which exalteth it ſelfe againſt the knowledge of God, and bringing into 2 Cor. 10. 3. 4.captiuitie eueryevery thought to the obodience of Chriſt. But of this ſpirituall armour I ſhall not need to ſpeake in this treatiſe, hauing already intreated of it in the firſt part of this Chriſtian warfare. OnelyOnly let me perſwade eueryevery Chriſtian that is willing and deſirous to get the victory in this Chriſtian warfare, that they doe with all diligence put it on, not onelyonly by peece-meale; for ſpirituall death, as well as corporall, can make entrance by one place vnarmed and vndefended, as if the whole armour were left off, but we muſt be armed at all points, that all being couered none may be indaungered. Otherwiſe we ſhall neuer be able to maintaine this fight with any true valour or hope of victory. For howſoeuer a ſouldiar may bee euen vnarmed and without weapons foole-hardy and deſperate, yet hee can neuer bee truely valourous, and though hee may bee raſh in making attempts and ruſhing into the fight yet can hee not being vnarmed and receiuing one wound after another, be couragiouſly conſtant in holding out vntounto the ende of the conflict, but is fitter by reaſon of his lightneſſe to runne away, then to maintaine ſuch a fight as yeeldeth vntounto him no hope of victory. And in the ſecond place let vsus perſwade eueryevery one who fighteth in this Warfare, that they doe not truſt in their owne ſtrength, but in the power of Gods might, nor in their ſpirituall armour and weapons which in themſelues are farre too weake to beare off the canon-ſhot of our mighty enemies, but in the promiſes of God which aſſure vsus of victory, and in his gracious aſſiſtance which we are daily to craue by feruent prayer, whereby, and by nothing elſe wee ſhall be enabled to obtaine the victory.
§ Sect. 2. The 2 meanes is to obſerue certaine rules for the weakening of the fleſh. And 1 that we doe not nouriſh the enemy which we would ouercome.The rules of direction which are to be obſerued and practiſed of thoſe who deſire to get the victory in this ſpirituall conflict are of two ſorts: For eyther they tend to the weakening and ſubduing of the fleſh, or to the nouriſhing and ſtrengthning of the ſpirit. The former alſo are of two kindes. The firſt is that we withdraw and withhold from the fleſh all meanes whereby it may gather ſtrength; the ſecond that wee vſe the contrary meanes whereby it may be weakened and diſabled. Concerning the former: it is the care of all men that are to fight againſt mighty enemies, to deale with them as the Philiſtims with Sampſon, firſt curiouſly ſearching where their chiefe ſtrength lyeth and wherein it conſiſteth, and then in the next place vſing all meanes to diſable and depriue them of it; whereby the victory becommeth more eaſie and aſſured, and leſſe dangerous and diſaduantageable to the conquerours. The which courſe muſt be held alſo by vsus in this combat with the fleſh, if we deſire to ouercome To which purpoſe let vsus obſerue theſe three rules. The firſt is, that wee doe not nouriſh and ſtrengthen the enemy which wee deſire to ouercome. As for example wee muſt not feede our fleſh with ſinfull pleaſures and carnall delights, nor giuegive it eaſe and contentment by ſatisfying and glutting it with all worldly ſuperfluities; we muſt not cocker and pamper it with eaſe and delicacy, with gluttony and drunkennes, with vnlawfull ſports or immoderate vſe of honeſt recreations, with chambering and wantonneſſe, merry meetings and the voluptuous delights of worldly men. For though this might go for good policy betweene nation and nation, to helpe forward their enemy in their voluptuous delights, becauſe hereby they are weakened and made effeminate; yet it is not ſo in this conflict with the fleſh, ſeeing the more it is effeminated and pampered with carnall delights, the more it is ſtrengthened againſt the ſpirit. Now what folly is it to victuall a mighty enemy which warreth againſt vsus, and to put weapons into their hands whereby they may kill or put vsus to flight? The which notwithſtanding is dayly committed by innumerable Chriſtians, who profeſſe themſelues enemies to the fleſh, and yet in the meane time giuegive themſelues ouer to all voluptuous courſes, and take more care to ſatisfie the luſts of the fleſh, and to nouriſh and ſtrengthen it with worldly delicacies, then euer they did for the enabling of the ſpirit, that it might obtaine the victory againſt our ſpirituall enemies. And as wee are not to nouriſh the fleſh by miniſtring foode vntounto it, ſo are we not to leaue it to it owne liberty, and to make free prouiſion for it ſelfe without reſtraint; which if we doe, it will neede no other purueigher to prouide victuals enough, for the ſatisfying of our carnall luſts. To which end let vsus remember that it is farre vnfit that the fleſh ſhould hauehave the liberty of a ſonne and friend, ſeeing it is a baſe ſlaue and bitter enemy: and therefore if we doe not put it (as it were) vnderunder hatches and keepe it like a gally-ſlaue in fetters and chaines, no ſooner ſhall thoſe great Pirats Sathan and the world ſet vponupon vsus, but it will ioyne with them, and betray vsus into their hands. There is no enemy that maketh warre againſt another, when as hee hath beſieged their citie, will ſend them in prouiſion of victuals, neither yet will they ſuffer them to vſe their liberty in going out and in at their pleaſure, to forrage in the fields, and to furniſh themſelues with all neceſſaries to maintaine them in the time of ſiedge; but they begirt the wals on all ſides with trenches and bulwarkes, and keepe a narrow watch and ſtrong guard to reſtraine them from all liberty; and thus muſt wee deale with our enemy the fleſh, if euer we meane to get the victory: For if we doe not keepe a diligent watch and ſtrong guard ouer it, but giuegive it liberty to roue and range at it owne pleaſure; it will be to ſmall purpoſe that the ſpirituall man doth not puruaigh for it, ſeeing it will make inough prouiſion for the ſatisfying and nouriſhing of our carnall luſts, and for the ſtrengthning of it ſelfe againſt the ſpirit. If wee lay the reines in the necke, and ſuffer it to goe which way it will it will quickly carry vsus out of the narrow path into the broad way which leadeth to deſtruction. If wee ſuffer our deceiptfull hearts (Dinah-like) to wander about and gaze vponupon worldly vanities, they will quickly meete with wicked copes-mates, who will diſhoneſt and allure them to commit ſpirituall whoredome. If wee giuegive them leaue to inioy their liberties without reſtraint, to follow their pleaſures, and euen to ſeeke after the occaſions and meanes of euill; it will not be long ere the fleſh will preuaile, and leade vsus captiue to the committing of ſinne. When wee with care and diligence keepe vsus in our wayes, wee hauehave promiſes from God of his protection and aſſiſtance, and of our owne ſafety and preſeruation: but if with Shemei wee Pſal. 91. 11.wil for our worldly aduantage paſſe the appointed bounds, and goe ſuch wayes as our owne hearts can tell vsus, are full of danger; it is no great wonder if we be ſurpriſed, and pay a deare priſe for our preſumption, as wee ſee in Dauids example, who giuing eaſe and liberty more then ordinarie to his fleſh, and keeping no watch ouer his ſenſes, was eaſily ouertaken, and made a captiue and ſlaue to his filthy luſts. And therefore if wee would auoide the like danger, let vsus carefully keepe our ſelues within holy limits, and bridle and curbe in the fleſh by religious feare, not pleading for vnlawfull liberty, or eſteeming it too great ſtricktneſſe and preciſeneſſe to auoyde, not onelyonly all ſinne, but euen the occaſions and meanes which bring vntounto it; for if wee giuegive the leaſt liberty to the fleſh it will drawe vsus on from one degree to another, till at laſt it bring vsus to all manner of licentiouſneſſe.
§ Sect. 3 We muſt withdraw from the fleſh the prouiſion and munition whereby it is ſtrengthened.The ſecond rule is that we do not only not giuegive willingly liberty to the fleſh to make it owne prouiſion for the ſatisfying of it carnall luſts, but alſo when it would take it whether we will or no, that wee forcibly reſtraine it; and like thoſe who beſiedge their enemies in a citie, that we ſtop all paſſages by which it might be victualled, whereby beeing famiſhed and ſtarued it will bee forced to yeeld vntounto the ſpirituall part. Whereas on the other ſide if wee ſuffer it Si carnem nutriatis, et ipſam frequēti mollieie, …c iugi deliciarum fluxu foueatis; in ſoleſcet neceſſ…rio aduerins ſpirit… et fort or illo eſticitur. Cyril. in Leuit. lib. 9 Col. 129.to be ſtored with prouiſion and to be fed vntounto the full with all carnall dainties, it will waxe ſtronger then the ſpirit, deſpiſe it forces, and ſally out vponupon it, committing many cutrages, and doing much damage and miſchiefe vntounto the Chriſtian ſoule. Yea it will waxe proud and inſolent, foyle the regenerate part, and force it to liue in moſt miſerable bondage. To which purpoſe one ſaith, that it fareth with the fleſh and the ſpirit as with two mortall enemies in the field; for he that by any meanes aydeth and ſtrengthneth the one, doth thereby make way for the vanquiſhing of the other. Hee that Perinde a…que in acie hinc atque hinc inſtructa ad conflictum qui alteri partifert ſuppetias facit vt alter vincatur. Baſil de iei…mio.ioyneth with the fleſh doth oppoſe the ſpirit, and he that ſtandeth on the ſpirits ſide doth bring the fleſh into bondage and captinitie. If then we would hauehave the fleſh kept vnderunder the rule of the ſpirit; We muſt vſe it (as Auguſtine ſpeaketh) as men are accuſtomed to vſe pampered and reſty iades, which becauſe when they are full fed, and ready to kicke againſt their maiſter, to wince and fling, and either to caſt the rider, or getting the bridle betweene their teeth, to carry him out of the roads way, Auguſt. de Cantico nouo lib. Cap. 3. T. 9. c 936.ouer hedge and ditch, and places of danger; therefore as they are trauailing they keepe backe the prouender, and giuegive him no more meate then neceſsitie requireth; that ſo they may tame him with hunger whom they cannot rule with the bridle and ſpurre. For ſo muſt wee weaken and tame the vnruly fleſh with faſting and abſtinence, when it is growne ſo luſty and inſolent, that neither the bridle of comminations nor the ſpurre of Gods iudgements will keepe it in order. And Carnis infirmitas robur ſpiritui auget et ſubminiſtr at vires; itae contratio noueris carnis fortitudinem debilitatem ſpiritus operari. Bernar. ſer. 29. in cant.hereby we ſhall adde ſtrength vntounto the ſpirit. For as one ſaith; The weakeneſſe of the fleſh increaſeth, the ſtrength of the ſpirit; euen as contrariwiſe the ſtrength of the fleſh doth bring weakeneſſe to the ſpirit; and indeede what great wonder is this, if a man be made ſtronger by the weakening of his enemy? But yet we are not to vnderſtand this of the naturall ſtrength of the body, as though the weakeneſſe of it did giuegive ſtrength to the regenerate part, or did repreſſe and ſubdue the vnruly paſſions and ſinfull luſts of the fleſh, ſeeing theſe may remaine in their full ſtrength in a leane and weake body; but of the power and vigour of the body of ſin and carnall corruption, which by the exerciſes of mortification, faſting and abſtinence, are weakened and held in ſubiection, becauſe the fleſh, by the body, as by an organ and inſtrument, doth enioy it ſenſuall delights, and carnall pleaſures, whereby it is ſtrengthened to the committing of ſinne, by which the ſpirituall part is wounded and weakened. In which reſpect (as Cyrill well ſaith) Wee giuegive ſtings and weapons to the fleſh, arming and ſtrengthening it againſt In leuit. lib. 9. Col. 129.the ſpirit, when as we pamper the body with delicacie, inflame it with wine, handle it daintily and effeminately, and nouriſh in it all enticements and prouocations to luſt. Which who ſo doth; what doth he elſe but ſtrengthen his enemy for his owne ruine and ouerthrow? What doth hee but cocker a ſlaue, and famiſh a ſonne? There are (ſaith one) two by God committed to thy cuſtody, a noble man and a ſlaue, on this condition that thou ſhouldeſt feede the ſlaue like a captiue with bread and water, and entertaine the Noble man with all prouiſion befitting his dignity. But thou contrariwiſe conſumeſt and killeſt the Noble man with hunger, thirſt, and many iniuries; but nouriſheſt the ſlaue with all dainties and delicacies; whereby making him inſolent, he becommeth a rebell againſt his Lord, and riſing againſt him in armes, hurteth, woundeth, and at laſt killeth him. What then wilt thou anſwere vntounto him, who hath committed both vntounto thee? Thou haſt ſhewed thy ſelfe cruel, who haſt not refreſhed the noble man the ſpirit, with the dainties of vertue, with the fat and marrow of deuotion, but haſt nouriſhed the contumarious ſlaue delicately, and pampered the fleſh, with gluttony, drunkenneſſe, and the ſinfull pleaſures of this life. And ſo it rebelleth againſt the ſpirit, wounding, killing and conſtraining it to become a ſeruant vntounto ſinne.
§. Sect 4. We muſt ſtop all the paſſages to keepe back prouiſion for the fleſh.But what is the prouiſion of the victuals which muſt bee withheld from this our enemy? And from what places and parts is it to be kept backe that it may receiue no benefit by it? To the later I anſwere firſt, that the fleſh is reſident in all the parts and faculties of our bodies and ſoules, and therefore our care muſt bee generally and particularly to keepe it from all and eueryevery of them. Now the prouiſion it ſelfe which we are to withhold from it, are all the meanes whereby it may be nouriſhed and ſtrengthened, and ſo enabled to reſiſt the ſpirit. As for example, wee muſt vſe our beſt indeauour to keepe from our corrupt mindes all ſinful cogitations, and from our phantaſies all vaine imaginations, we muſt not entertaine wicked deliberations, and vngodly counſailes, pernicious errours, and falſe doctrine, but cut them off, when they are approaching, or caſt them out, as ſoone as they are entred. And contrraiwiſe let vsus furniſh our mindes in the regenerate part, vvith holy thoughts, & diuine meditations, with religious counſailes, holeſome inſtructions, and pure doctrine, concerning God and his will, according as in his word hee hath reuealed it vntounto vsus; following herein the Apoſtles counſaile, Set your minde on things aboue, not on things on the earth. So let vsus keepe out of our conſciences all manner of ſinne, and Col. 33. Heb. 9. 14.and purge them dayly from all dead workes, that we may ſerue the liuing God; Let vsus as much as in vsus lyeth preſerue them from the hote ſearing yron of knowne, voluntary and preſumptuous ſinnes, from vaine excuſes of that which is euil, and falſe accuſations for doing good; from the deepe lethargie of carnall ſecuritie, and from the tormenting corraſiues of terrours and feares, and let vsus labour to keepe them pure, peaceable, and tender. Let vsus keep or blot out of our Col. 3. 1. Phil. 3. 20.memory the remembrance of ſinfull pleaſures, vnleſſe it be to repent of thoſe that are paſt, and to loath & flee from thoſe which are preſent and to come; of ribald ſpeeches, Pet. 5. 8. 9.obſcaene leſts, iniuries receiued with a purpoſe of reuenge, with all other leſſons of impiety imprinted in them by Sathan, the world, or our owne corruption, and let vsus write and euen engraue in them all holy documents which out of the word hauehave beene imparted vntounto vsus. Let vsus preſerue our hearts from all vnlawfull luſts, wicked deſires, vnruly paſſions, and vngodly affections, eſpecially from couetouſnes, ambition, and carnall voluptuouſnes; and labour to hauehave them fixed and faſtened on ſpirituall and heauenly things, and to be wholly taken vp and conſtantly poſſeſſed with ſanctified affections and holy deſires. Let vsus keepe out from our appetite intemperance, & all deſire of exceſſe, and nouriſh in it temperance, ſobrietie, modeſty and chaſtitie. Let vsus preſerue our tongues from all corrupt communication, our cares from vngodly and diſhoneſt diſcourſes, our eyes from wanton and wicked obiects, and finally our bodies from ſloth and idleneſſe, effeminate delicacie, exceſſiue ſleepe, and all manner of carnall and ſinfull pleaſures; and contrariwiſe let vsus entertaine watchfulnes, ſobrietie, man-like exerciſes, befitting our ſpirituall Warfare, & when being too well fed it beginneth to be wanton, let vsus keepe it vnderunder with faſting, watching and painfull labours.
§ Sect. 5. We muſt take heeed eſpecially of ſome principall ſins which moſt ſtrengthen the fleſh.More eſpecially wee muſt take heede of ſuch principall ſinnes as are the chiefe prouiſion whereby the fleſh is nouriſhed and ſtrengthned againſt the ſpirit, as ignorance of God and his will, whereby the eyes of our vnderſtanding being hood-winckt or quite blinded, wee may eaſily be miſled into al the by-waies of ſin, infidelity and vnbeliefe, which nouriſheth the fleſh in all impiety, whileſt neither beleeuing Gods promiſes nor threatnings, we neither care to pleaſe him hauing no aſſurance of reward, nor to offend and diſpleaſe him becauſe we doe not feare his iudgments▪ ſecurity, impenitencie and hardnes of heart, then the which nothing more confirmeth the fleſh in all wickedneſſe, becauſe hereby it goeth quietly on in ſinne without checke or remorſe, and putteth the euill day farre out of ſight. But eſpecially wee are to take heede of the louelove of the world, and of ſetting our hearts & affections vponupon earthly things. Iam. 4. 4. 1 Ioh. 2. 15.For this will eaſily weaken the ſpirit, and quench all the good motions which croſſe and hinder vsus from the fruition of thoſe moment any and mutable vanities, honours, 2 Tim. 6. 9. 10.riches, and pleaſures; it will roote out of our hearts the louelove of God from which ſpringeth all true obedience; and and thruſt vsus headlong into noyſome tentations and all manner of ſinne, which promiſe vntounto vsus the ſatisfying of our earthly deſires. And therefore he who wilbe a good 2 Tim. 2. 4.ſouldiour in this ſpirituall Warfare, muſt not intangle himſelfe with the affaires of this life, but labour chiefely to pleaſe and approue himſelfe to him who hath choſen him to be a ſouldiour. He that will hauehave heauen for his Citie and countrey, Phil. 3. 20. Col. 3. 1. 2.muſt hauehave his conuerſation there, euen whileſt he liueth in the world, and if we be riſen with Chriſt, wee muſt ſeeke and ſet our affections on things aboue, and not on things on the earth. but chiefely let vsus flee couetouſneſſe an… voluptuouſneſſe; 1 Tim. 6. 9. 10.For they that wilbe rich fall into tentations, and ſnares, and into many fooliſh and hurtfull luſts, which drowne men in deſtruction and perdition. For the louelove of money is the roote of all euill. So alſo wee muſt take heede of voluptuous pleaſures, as ſurfetting and drunkennes, chambering and wantonnes, luſt & vncleannes, ſloth and idlenes For the more we pamper the body, the more wee pine and ſtarue the ſoule; and no more effectuall are theſe meanes for the fatning of the naturall fleſh, then for the ſtrengthening and increaſing of ſinnefull corrupt on, and the weakening and waſting of the ſpirituall part. And this we ſee in the example of Noah, who giuing libertie to his voluptuous appetite, was ouertaken with drunkenneſſe; of rightous Lot, who by the ſame meanes became not onelyonly drunken but inceſtuous, and of holy Dauid who neglecting the duties of his kingly calling, and giuing way to drowſie ſloth and idleneſſe, was further foyled by his fleſh, and drawne to the committing of thoſe ſhamefull ſinnes of adultery and murther. And this is the cauſe why the Lord ſo ſtricktly reſtraineth vsus from the immoderate vſe of theſe fleſhly pleaſures, and ſo much and earneſtly vrgeth, temperance and ſobrietie, faſting and abſtinence, modeſtie, ſobrietie and painefull labour in our honeſt callings, becauſe they are notable meanes to mortifie and ſubdue our carnall corruptions, and to ſtrengthen the ſpirit vntounto all holy and Chriſtian-duties. Euen as with like earneſtneſſe he forbiddeth the contrary becauſe there by the ſpirit is weakened and diſabled and the fleſh nouriſhed and ſtrengthened vntounto all maner of wickedneſſe. To this purpoſe one ſaith, that as the fleſh inioying quiet reſt the ſpirit failteth and faileth ſo contrariwiſe the Sicut enim c… ne quieſcente ſpiritus deficit, ita ea laborante conualeſcit &c. Gregot. in 7 pſal. paeuiten. expla, 32. pſal.fleſh being ſicke, the ſpirit inioyeth health. As ſoft and delicate things nouriſh the fleſh, ſo thoſe which are high and hard doe aduance the ſpirit. That is fed with delights, this ſtrengthened & made more vigorous with bitter diet. That is cheriſhed with ſuch things as are tender and effeminate, but this exerciſed and ſtrengthened with ſuch as are ſeuere and rough. And againe, as harſh vſage woundeth the fleſh, ſo ouer tender handling doeth weaken the ſpirit; and as that is waſted and conſumed with laborious exerciſes, ſo this is pinched with voluptuous delicacy. And this is the reaſon why when God ſeeth our impotency in ruling our ſenſual appetite he tieth our hands and maketh temperance which is ſo profitable to become a ſo neceſſary by withdrawing from vsus that worldly plentie, in which he ſuffereth wicked worldlings to abound and to fatte and pamper themſelues to their perdition. Finally, this is the cauſe why he teacheth vsus temperance, not onelyonly by his word but alſo by his example; for being to feede his beloued Prophet, in ſtead of ſeruing men to attend his table, he ſent him his meate by …, and ſurely they were no great dainties that were of their dreſſing and prouiding. And 1 King. 17. 6.when he would more …ely feaſt him by his owne hand that he might goe forward in his iourney, with more ſtrength and chearefulneſſe; he that could hauehave prouided for him all manner of …, doth onelyonly ſet before him 1 King. 19. 6.a cake baked on the co… a po… of water, not regarding the pleaſing of his appetite, but hauing reſpect onelyonly to the neceſſitie of nature. And thus when our Sauiour Chriſt would by miracle feaſt the multitude, he prouided onelyonly bread and fiſh for their … ▪ the ground both for their ſtooles and table, and the graſſe for their cloth and carpet; whereas he was as able (if he had ſeene it as fit) to Mat. 14. 19.hauehave furniſhed this feaſt with all maner of dainties, which either water or land could hauehave yeelded vntounto him: becauſe hee well knewe that the ſatisfying of our fleſhly appetite, doeth not for the preſent bring ſo much pleaſure and contentment to the body, as it doeth afterwards griefe and vexation to the ſpirit.
§ Sect. 6. We muſt moderate our ſelues in the vſe of things lawfull and indifferent.It is not then enough that we reſtraine the fleſh frō things wicked and vnlawfull, whereby it is nouriſhed and ſtrengthened, but wee muſt alſo moderate and diet our ſelues in the vſe of thoſe things which in their owne nature are lawfull; yea there muſt not onelyonly be a ſober and moderate vſe of meates and drinke and worldly pleaſure, but ſometimes alſo as occaſion ſerueth totall abſtinence, for the better Solus in illicitis non cadit qui ſe aliquando eta licitis caute reſtringit. Gregor in moral.taming and ſubduing of the fleſh. So one ſaith, that hee onelyonly falleth not in things vnlawfull, who ſometimes wiſely and warily reſtraineth himſelfe from thoſe which are lawfull. And Auſtine telleth vsus, that the beſt way to reſtraine the fleſh from vnlawfull pleaſure, is to refraine ſometimes from thoſe which are lawfull delights; for he who abſtaineth from no delights Qui enim a nullis refrenat illicitis vicinus eſt et illicitis. Auguſt. de vtilitate ieiunij tract. T 9. Col. …67.that are lawfull, is in the next neighbour-hood to thoſe that are vnlawfull. Mariage is lawfull, and adultery vnlawfull: and yet temperate men, that they may be far off frō vnlawfull adultery, doe moderate themſelues in the vſe of lawfull mariage. Sufficiency in dyet and drinking is lawfull, and drunkenneſſe vnlawfull; and yet modeſt m…n, that they may be farre of from the beaſtly filthineſſe of drunkenneſſe doe ſomewhat reſtraine Sed ſaepe dum incanti neceſſitati condeſcendimus, deſidetijs deſ…ru…mus. Gregor. moral. lib 30. cap. 14.themſelues of the libertie of …. And this is needfull for vsus to doe, becauſe (as another Father ſaith,) Whileſt we giuegive free libertie for our refreſhing, wee are often deceiued and caried beyond our bounds, and whileſt the minde flattereth it ſelfe with a conceipt of necesſitie, it is allured and deceiued with the will and appetite, &c. And whileſt wee doe vnwarily In eodem capitecondiſcand to neceſsitie, we become ſlaues to our luſts and appetite. And againe, wee are to knowe (ſaith he) that voluptuouſneſſe doeth ſo cloake it ſelfe vnderunder neceſsitie, that the moſt perfect man can ſcarcely diſcerne it. For whileſt neceſsitie calleth vponupon vsus to pay our debt to nature, voluptuouſneſſe doeth ſatisfie it luſt and appetite; and ſo much the more ſecurely doeth gluttony carry vsus away with headlong violence, by how much the more cunningly it couereth it ſelfe with the honeſt name of ſupplying neceſsitie. And oftentimes in the way of eating, pleaſure ſtealingly followeth after, and ſometime impudently taketh the way and goeth before; now it is eaſie to ſee when pleaſure goeth before neceſsitie; but very hard to diſcerne when in our eating it followeth after.
§ Sect 7. That we are to auoide the other extreame of hurting our bodies whileſt we go about to tame the fleſh.Yet heere wee are alſo to take heede of the contrary extreame, namely that wee doe not deſtroy the body whileſt we indeauour to tame the fleſh nor kill or hurt our friend whileſt we intend war againſt our enemy, as whē by watching, faſting & ſuch ſtrict exerciſes, we ſo weaken our bodies that they are diſabled vntounto all good duties. For as wee are not ſo to pamper it, as that it ſhould become a fit ſlaue for the fleſh, ſo we are not ſo to afflict and weaken it, as that it ſhould be made vnfit for the ſeruice of God. So the ſame authour ſaith, that ſometimes whileſt wee doe immoderately Gregor. moral. lib. 30. chap. 14.withſtand our naturall deſires, we thereby increaſe the miſeries of neceſsitie. And therefore there is a certaine kinde of art of continency and temperance to be learned, ſo as wee may not kill the body, but the corruptions of the fleſh. For oftentimes whileſt it is reſtrained more then is fit, it is weakened and diſabled for the exerciſe of good workes▪ and ſo a man is made vnfit for praying and preaching and ſuch like duties, whileſt with vndiſcreete Saepe vero dum …llo hoſtem inſequimur etiam ciuem quē diligim…s tru…idam…s, et ſaepe dum quaſi conciui parcimus ad praelium hoſtem …rimus. Greg moral. lib. 80. cap. 14.haſt he would at once cheake the inticements to vice. For wee hauehave our bodies giuen vsus as helpers of our ſpirituall intentions; and as in them dwell …he prouocations to luſt and wantonneſſe, ſo they alſo are the inſtruments of well-doing. But oftentimes whileſt in them we purſue an hated enemy, we doe vnawares kill a beloued friend, and whileſt wee ſpare a friend, we nouriſh an enemy to fight againſt vsus.
§ Sect 8. That we muſt take from the fleſh the weapons and armour whereby it moſt preuaileth.The laſt rule is, that we ſpoyle our enemy the fleſh of it armour, munition and weapons wherewith it fighteth againſt vsus; imitating herein the pollicy of the Philiſtins, who would not ſuffer their enemes to hauehave any ſwords or ſpeares, nor yet any ſmethy to forge them in, or ſmith to make them; and ſo ſhall wee get an eaſie conqueſt, when as our enemy being diſarmed and left naked, hath neither meanes to defend himſelfe nor offend vsus. Now theſe weapons are thoſe fiery luſtes, and thoſe darts and ſpeares of temptations, wherewith the fleſh encountreth vsus, and forceth vsus as much as in it lyeth to commit ſinne, either in our thoughts, words or actions, of which we are to depriue the fleſh by taking away the matter whereof they are made, and all occaſions and meanes of them, as neare as wee can. Or if we cannot preuent their making, yet if it bee poſſible, wee are to wring theſe weapons out of our enemies hand, and to turne the point and edge of them againſt himſelfe, by taking occaſion from theſe temptations to the committing of ſinne, of performing ſome holy duty contrary vntounto it. As when it encountreth vsus with wicked thoughts, to take occaſion thereby of exerciſing our ſelues in diuine and ſpirituall meditations; when it prouoketh vsus to corrupt and ſinnefull ſpeach, which either tend to Gods diſhonour, to the diſgrace of our neighbour, or wounding of our owne ſoules, that wee take occaſion by this temptation, to vtter ſome godly and whole ſome diſcourſe, tending to Gods glory and the edification of the hearers. And finally when it tempteth vsus to any euill actions, to take occaſion thereby of being more forward vntounto all religious duties, and more zealous of good workes. Or if wee hauehave not power enough then to pull theſe weapons out of our enemies hand, then muſt wee vſe all diligence and good meanes, whereby we may breake the point and blunt the edge of them, that they may not pearce & wound vsus, or at leaſt ſo to arme our ſelues with the Chriſtian ar…r, eſpecially the ſhield of Faith and ſword of the Spirit, that by the one wee may be are of theſe fiery darts and cruell blowes of temptations, and by the other beate backe our enemies and put him to flight. And being all wayes thus well appointed, let vsus continually ſtand vponupon our fence, watching with a quicke and vigilant eye, on which ſide or part our enemy ſtriketh at vsus; whether on the right ſide with temptations of proſperitie, or on the left ſide with temptations of aduerſitie and affliction; whether it aſſaulteth our head with errours and hereſies, or our hearts with vnlawfull luſtes; our eares with rotten and corrupt ſpeeches, or our eyes with wanton and wicked obiects, that as ſoone as we obſerue to what part the blowe is intended, we may inſtantly caſt the ſhield of faith betweene it and vsus, and (according to the example of our Sauiour fighting with the diuell) make a contrary thruſt or blowe againſt our enemy, and ſo not onelyonly defend our ſelues, but alſo offend him by wounding, foyling, or putting him to flight. And all theſe are required by the Apoſtle in our 1 Pet. 5. 8. 9.conflict againſt our ſpirituall enemies. As firſt that wee ſhould be ſober, pining and famiſhing them, by withdrawing all prouiſion of foode whereby they ſhould be nouriſhed, then that hauing on the whole Chriſtian armour wee ſhould keepe watch and ward, that wee be not ſurpriſed on the ſudden, nor receiue any wounds for want of vigilancy; and laſtly that wee ſhould reſiſt them ſtedfaſt in the Iam. 4. 7.faith, which if wee doe they will not ſtand to it, but betake themſelues to a ſhamefull flight.