The Christian Warfare Part 3, Book 2 · Chapter 4
CHAP. IIII. Of the Combate it ſelfe and the manner how it is fought in vsus.
§ Sect. 1. When wee are called by God to this conflict.WEe hauehave ſhewed what are the cauſes of this conflict; and now we are in the next place to ſpeake of the combate it ſelfe, & of the manner how it is fought in vsus. To which purpoſe we are to know, that the acceptable time and day of ſaluation being come, when as the Lord is purpoſed to deliuer vsus eternally out of the hands and power of ſinne and Sathan, raigning and ruling in our hearts as Kings, yea Gods, as the Scripture ſpeaketh; holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26.whole man with all the powers and faculties of his ſoule and body in ſubiection to doe their will; that for the time which remaineth, we may be his ſeruants and ſouldiars, to obey him in all things, and to make warre vnderunder his ſtandard, againſt the ſpirituall enemies of our ſaluation, it pleaſeth him by the miniſtry of his word, made effectuall by the operation of his ſpirit, to open our blinde eyes, that we may ſee and plainly diſcerne, that wretched bondage vnderunder ſinne and Sathan in which we liue, the innumerable miſeries into which it plungeth vsus for this preſent life, and that helliſh condemnation and euerlaſting torments, which if we liue & die in this thraldome, doe attend vsus in the life to come. Thereby is diſcouered vntounto vsus the tyranny of the diuell, whereby he raigneth and rageth in vsus, working our hearts to his will, and inclyning vsus to drudge in his ſeruice, for no other reward but the vncertaine pay of worldly vanities, which ſhall be accompanied with endleſſe deſtruction; the vglineſſe and intollerable waight of ſinne which as an heauy burthen preſſeth vsus downe to hell, the terrible wrath of God inflamed againſt vsus by our ſinnes, and the curſe of the lawe ready to attach vsus. Finally that our liues be momentary and vncertaine, and therefore alſo the pleaſures of ſinne can bee but alike vnſure and of ſhort continuance; but the life to come and both the pleaſures and ioyes, and the paines and torments of it are euerlaſting, and there is no hope to enioy the one and eſcape the other if wee liue and dye in our preſent condition. And thus when by the miniſtery of the word wee are brought to a ſight and ſenſe our damnable and wretched eſtate our ſleeping conſciences are awakened, our hard and flintie hearts are throughly humbled and ſoftned, bruiſed and made contrite, ſo as our former carnall ſecuritie being ſhaken of, we relent and mourne in the ſight of our ſinne and miſery Being thus caſt downe and humbled, the Lord by the preaching of the Goſpell maketh knowne vntounto vsus his louelove in Chriſt, the infiniteneſſe of his mercy and goodneſſe together with that ſingular pledge there, of his deare and onelyonly ſonne, giuen to the death for our redemption; the ſweete promiſes of the Goſpel aſſuring all of the mercy & forgiueneſſe of their ſins, & deliuerance out of the hands of all our ſpirituall enemies whom Chriſt by his death hath vanquiſhed and ſubdued, and of eternall life and ſaluation of body and ſoule, if wee will lay hold vponupon Chriſt and his righteouſneſſe by a liuing faith, and bring forth the fruits thereof by forſaking our ſinnes and turning vntounto God by vnfained repentance. Which meanes of comming out of our preſent miſery and of attaining to a better eſtate, being made knowne vntounto vsus, we begin to conceiue that there is ſome poſſibilitie of comming out of the thraldome of ſinne and Sathan, and of attaining to ſaluation; the which inflameth our hearts with an earneſt to come out of our bondage, and to this ende, to be made partakers of Chriſt and his righteouſneſſe, who alone can helpe vsus, and a firme reſolution to deny our ſelues and all other meanes as vaine and vnprofitable, and to caſt our ſelues wholly vponupon our Sauiour Chriſt for our iuſtification and ſaluation. From hence ariſeth a conſtant endeauour in the vſe of all good meanes to attaine vntounto faith, whereby we may be aſſured of Chriſt and his benefits, and particularly apply them vntounto our ſelues for our owne vſe, which being likewiſe wrought in vsus by the ſweete and gracious promiſes of the Goſpell and we thereby perſwaded of the pardon of our ſinnes, of Gods louelove and our owne ſaluation, in the next place we deſire to hauehave our aſſurance confirmed more and more by a liuely ſ…n…e and feeling, and an experimentall knowledge Phil. 3.that wee are by Chriſt our redeemer deliuered out of the hands of our ſpirituall enemies. To which ende we deſire the aſſiſtance of Gods grace and holy ſpirit, by which wee may be actually deliuered out of the bondage of ſinne and Sathan, that they may no longer hauehave dominion ouer vsus; and to finde and feele the vertue and power of Chriſt Ieſus his death as effectuall or our ſanctification as our iuſtification, for the inriching vsus with ſauing grace, as for the aſſuring vsus of eternall glory, for the mortifying and ſubduing of the corruption of ſinne, as for the f…ng of vsus from the guilt and puniſhment▪
§ Sect. 2. The ſecond ſummons to this conflict.Which deſires are no ſooner wrought in vsus by the miniſtery of the word, made effectuall by the inward operation of Gods ſpirit, but preſently the Lord, rich in mercy and goodneſſe, by the ſame meanes doeth ſatisfie them, and ſendeth his ſpirit accompanied with a ſtrong army of ſanctifying graces to take poſſeſſion of vsus for his vſe, to raigne and rule in vsus, and to thruſt downe Sathan from his throne, and to depoſe him from his regencie or rather tyranny ouer vsus; and to ſubdue, kill and mortifie all thoſe garriſons of ſinnefull luſtes, ſo as they ſhall not be able vnderunder their great Generall to rule & raigne in vsus as they did in former times. For example hee cauſeth knowledge, ſpirituall wiſedome, iudgement, diſcretion, holy reaſon and ſpirituall cogitations to enter into the head, and by ſtronge aſſault to encounter ignorance, curioſitie, carnall wiſedome, errour, raſh giddineſſe and carnall imagination; Chriſtian reſolution and holy obedience to enter the will and to ſet vponupon cowardly feare and vnconſtancy, vnflexible ſtubborneſſe and ſtiffe rebellion, faith and louelove with innumerable numbers of holy affections to take poſſeſſion of the heart, and to ſubdue & vanquiſh infidelitie, ſelfe-louelove and louelove of the world, with thoſe many legions of vnlawfull luſtes and vnruly paſſions which Sathan had placed in it; ſpirituall concupiſcence and holy deſires, temperance, ſobriety, and chaſtity, to ſeate themſelues in the inferiour faculties and ſenſuall appetite, and to thruſt out, and to hold poſſeſſion againſt carnall concupiſcence, worldly luſtes intemperance, wantonneſſe and vncleanneſſe with the reſt of their oppoſites; Finally puritie and honour, to ſeaze vponupon the body and all the members thereof, and to driue out and cleanſe it from all vncleanneſſe and noyſomneſſe, wherewith it had beene defiled like a filthy ſtye of impure beaſtes, through the inhabitation and abuſe of ſinfull luſts.
§ Sect, 3. The maner of the conflict it ſelfe.Which royall and heauenly army of Gods ſauing graces, led vnderunder the conduct of his holy ſpirit, doe no ſooner enter the fielde and encounter their enemies, but preſently they put them to the worſe, and cauſing them to retire doe get the victory. Sathan the ſtrong tyrant that held all in quiet poſſeſſion and ruled as hee liſt, is put to flight, ſpoyled of his power and regency, and the ſpirit of God ſeateth himſelfe vponupon the throne, and the fleſh and the luſts thereof in the firſt conflict receiue ſuch deadly wounds that they neuer recouer of them, but languiſh in a continuall conſumption till at laſt they bee wholly aboliſhed. And therefore being in the firſt battell thus weakened, foyled and diſcomfited, they hauehave neuer the courage afterwards in a martiall maner to proclaime warre againſt the ſpirit, and the army of Gods graces which doe accompany i…, to bid thē battell and to fight againſt them in a pitched field; but crafuly and cunningly reentrouping their ſcattered forces, they like the ſauadges or Iriſh kernes, will onelyonly fight vponupon aduantages, and therefore make ſecrete ambuſcadoes, and hide themſelues (as it were) in the woods and thickers from which they ſally out at vnawares, when we are moſt ſecure, and ſo skirmiſhing with vsus they ſometime wound and foyle vsus and for a time cauſe vsus to retire. And ſo otherwhiles they ſet out ſome booty of worldly profit or pleaſure, with which they allure vsus to come, when wee thinke not of it, within the danger of their ſhot; & ſomtimes (as it were in the night) when wee are brought into a deepe ſleepe of retchleſſe ſecuritie, they make ſome inuoades vponupon vsus waſt and ſpoyle, and doe much miſchiefe, firing our he… with vnlawful luſts, corrupting or gagging the conſcience which as the centinell ſhould giuegive vsus warning of their approach, wounding and miſleading the will vntounto ſome peruerſneſſe, and carrying the members of the body as captiues vntounto ſinne. But when the ſpirit taking notice of theſe conflicts riſeth vp to giuegive them battell, gathereth his ſcattered forces and entring the field ſoundeth the alarem to the fight, then the rebelles quit their ſtandings and runne away or yeelde themſelues as captiues to ſuffer the puniſhment which their rebellion hath deſerued. Howbeit they doe not long continue vnderunder ſubiection, being onelyonly kept vnderunder by ſlauiſh feare, but vponupon eueryevery opportunitie they rebell againe, and giuegive freſh aſſaults to Gods graces in vsus, though in the ende they are aſſured of an vtter ouerthrow; like herein vntounto theeues and cut purſes, who when they are apprehended and caſt into priſon, are only reſtrained from their wicked courſes, but not reclaimed and amended; or vntounto gally-ſlaues who are forced to labour at the command of their enemies, whileſt they are tyed in chaines and feele the ſmart of the whip, but no ſooner doe they breake looſe and make an eſcape, but they are ready to encounter with all fury the ſame perſons who not long ſince they ſo ſeruilely obeyed; or finally like vntounto their father diuell, who though he be continually foyled and put to flight, yet is ſo wholly tranſported with his inueterate mallice, that hee continually oppoſeth God in all things eſpecially in the ſaluation of his Elect, and maketh continuall warre againſt Michaell the Arch-angell, or the Prince of Angels Ieſus Chriſt, and the army of his Saints, though he be not able to preuaile againſt them.
Now this fight betweene theſe enemies is maintained on both ſides not by handy blowes, ſwoord and ſhield, pike and ſhot, for of the fight of the ſpirit the Apoſtle ſaith, that though we walke after the fleſh, yet we doe not warre after the fleſh. (For the weapons of our warfare are not carnall but mightie through God to the pulling downe of ſtrong holds) caſting 2 Cor. 10. 3. 4. 5down imaginations, and eueryevery high thing that exalteth it ſelfe againſt the knowledge of God, and bringing into captiuitie eueryevery thought to the obedience of Chriſt. And hauing in a readines to reuenge all diſobedience, when your obedience is fulfilled. But as the enemies are ſpirituall, ſo is the maner of the fight ſpirituall, by inward luſting and concupiſcence, whereby motions and inclinations, either good or euill are ſtirred vp in the heart and ſoule. And thus there is a contrary luſting betweene theſe enemies: the fleſh luſting againſt the ſpirit, and the ſpirit againſt the fleſh as the Apoſtle plainely teacheth vsus. In which their contrary luſting, they both of them mainely ayme at two generall ends.Gal. 5. 17.
§ Sect. 5. The firſt end as which the fleſh aymeth in luſting againſt the ſpirit.The firſt ende at which the fleſh in it luſting aymeth, is to ſtirre vp and incline vsus vntounto ſuch luſtes, deſires and motions, as are ſinnefull and contrary to the lawe of God, as to infidelitie, impenitency, pride, ſelfe-louelove, hatred, enuy, vncleanneſſe, couetouſneſſe and ſuch like; or to ſpeake more diſtinctly, it endeauoureth to beget and ſtirre vp, preſerue and nouriſh euill cogitations in the minde, wicked inclinations in the will and ſinnefull affections and deſires in the heart, in which reſpect it is fitly compared to a fiery furnace or boyling potte, which continually ſend vp ſparkes and ſmoke; and by the Apoſtle Iames it is likened to a filthy harlot, which by her alluring baytes inticeth to commit folly with her, vponupon which followeth the conception and birth of ſinne and death. And our Sauiour Chriſt telleth I am. 1. 14. 15.vsus, that from within, euen in the heart, (that is the ſinnefull Mat 14. 18. 19.fleſh and naturall corruption, which chiefely reſideth in the heart) proceede euill thoughts, adulteries, fornications, murthers, thefts, couetouſnes, wickedneſſe, deceipt, laſciuiouſnes, an euill eye, blaſphemy, pride, fooliſhneſſe, &c. Contrary to this is the luſting of the ſpirit, which endeauoureth to ſtirre vp & perſeuer good motions & inclinations in vsus, as good meditations in the mind, good reſolutions in the will, good deſires and affections in the heart which are conformable and agreeable to the holy will and word of God. Thus the Apoſtle Iohn ſaith, that we hauehave receiued an vnction from 1 Ioh. 2. 10.the holy one whereby wee knowe all things. And Saint Paul exhorteth vsus not to quench the ſpirit, that is the good motions which ariſe from it, as it were ſparkes from the fire. So Dauid. I will bleſſe the Lord who hath giuen mee 1 Theſ. 5. 19. Pſal. 16. 7.counſell; my raynes alſo inſtruct me in the night ſeaſon, that is, thoſe ſweete meditations and motions which the ſpirit ſecretly in the night ſeaſon putteth into our mindes and hearts. And the Prophet Eſay ſaith, that the eares of the faithfull ſhall heare a voyce behinde them, ſaying. This is the Eſa. 30. 21.way walke yee in it, when they turned to the right hand, and when they turned to the left. Which is to be vnderſtood not onelyonly of the voyce of Gods Miniſters, outwardly ſpeaking vntounto vsus in the miniſtery of the word, but alſo of the voyce of the ſpirit, ſecretly by the good motions thereof leading vsus into all truth. For ſo our Sauiour accordingly promiſeth, that hee would ſend his ſpirit the comforter, who ſhould conuince the world of ſinne, righteouſneſſe and iudgement; and that when hee was come, hee ſhould leade the faithfull into all trueth; and reueale vntounto them things to Ioh. 16. 8. 13.come.
§ Sect. 6. The ſecond many end at which the fleſh aymeth in luſting againſt the ſpirit.The ſecond maine thing at which the fleſh aymeth in this conflict is, either to repreſſe and ſmother the good motions and inclinations which the ſpirit exciteth and ſtirreth vp in vsus, or elſe to poyſon and corrupt them, that they may become vnprofitable and turned into ſinne. So when the ſpirit moueth vsus to performe ſome good duty of Gods ſeruice, of iuſtice or mercy, it will labour to quench this motion, and to withdrawe vsus from it, either by alluring vsus vtterly to neglect it, and to ſpend our time rather in purſuing worldly vanities, or by perſwading vsus, that there is ſuch difficultie in it, that wee ſhall not bee poſſibly able to compaſſe and atchieue it; or if we doe that it will not bee worth our labour, or finally by intycing vsus to deferre and delay it, becauſe we may be fitter, or hauehave better opportunitie to performe it hereafter, then at this preſent; in which reſpect the Apoſtle ſaith, that through this oppoſite luſting of the fleſh, we cannot doe the good we would. But if it cannot Gal. 5. 17.perſwade vsus either vtterly to neglect the duties of Gods ſeruice which he commaundeth, or to deferre them till we get ſome better opportunity, then it will endeauour to inturrupt and diſtract vsus in them and to ſtaine them with our corruptions and imperfections that they may not bee acceptable. As when we ſet our ſelues to pray or heare the word, it will put into our mindes worldly cogitations and wandring thoughts, that ſo we may not intende theſe holy exerciſes or elſe oppreſſe our hearts with drowſie dulneſſe, deadneſſe of ſpirit and carnall wearineſſe, ſo as we cannot performe them with any chearefulneſſe. And of this the Apoſtle complaineth; namely, that when he delighted in the lawe of God in the inner man, he ſawe another lawe in his members, Rom. 7. 22. 23.warring againſt the lawe of his minde, and bringing him into captiuitie to the lawe of ſinne which was in his members. Eſa. 64. 6.And this is the cauſe why our beſt righteouſneſſe becommeth like a menſtrous cloth, and why our beſt prayers, neede to be perfumed with the ſweete odours of Chriſts interceſſion, before they can aſcend vntounto God, and become ſweete incenſe in his noſtrils.
§ Sect. 7. The ends at which the ſpirit aymeth in luſting againſt the fleſh.Contrariwiſe the ſpirit laboureth and endeauoueeth to ſuppreſſe and ſubdue thoſe euill motions which the fleſh rayſeth in vsus, and ſtill moueth vsus to take the firſt and beſt opportunities of ſeruing God and doing his will. So alſo it purifieth our hearts by faith from all our ſinnefull corruptions, and maketh vsus to labour and ſtriue againſt our infirmities and imperfections that wee may with feruency of ſpirit and chearefulneſſe of heart performe all holy ſervice vntounto God; and when in theſe our endeauours wee come ſhort of our deſires, through this ſinfull fleſh which doth ſo eaſily encompaſſe vsus, it moueth vsus to bewaile our imperfections, Hhb 12. 1.and ſtill more and more to labour in the vſe of all good meanes, whereby wee may attaine vntounto more perfection; as wee ſee in the example of the Apoſtle Paul, who kept vnderunder this body of corruption, beating it, as it were, blacke and blewe, that he might hold it with the luſts thereof in ſubiection; whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24.either hindred from doing good, or led captiue vntounto ſinne, he makes lamentable complaints of theſe rebellious luſtes; and not contenting himſelfe with that portion of grace and godlineſſe vntounto which hee had attained, hee forgate what was paſt and ſtill did labour and ſtriue to attaine vntounto Phil. 3. 12.more perfection. And thus the ſpirit maſtereth and ſubdueth the fleſh ſo as it cannot hauehave full libertie, and take it full ſwinge in ſinne, as it deſireth according to that of the Apoſtle. Whoſoeuer is borne of God doeth not commit ſinne, for his 1 Ioh: 3. 9.ſeede remaineth in him, and hee cannot ſinne (namely like the vnregenerate with full ſwing and conſent of will) becauſe he is borne of God.