The Marrow of Divinity, Religious treatise · Chapter 42

The Marrow of Divinity · Religious treatise · Chapter 42

p. 398CHAP. XLII. Questions, and Cases of Conscience about the Conflict, or combate between the flesh, and Spirit.

Quest. HOw will it appear that there is such a conflict in every regenerate person?

Answ. By plain Testimonies of Scripture, as Gal. 5.17. The fl…sh lusteth against the Spirit, and the Spirit against the flesh, &c. Rom. 7.19, 22.23.

Quest. What is the Spirituall conflict?

Answ. Its nothing else but a continual combate between the unregenerate part, the flesh, with the lusts thereof, and the part regenerate, the Spirit, with all the holy qualities, graces, and motions thereof, by reason of their contrariety in nature, and conjunction in place, whereby they mutually lust, and strive one against the other, the flesh willing, and imbracing that evill, which the Spirir nilleth and hateth: and nilling, and shunning that good, which the Spirit willeth, and affecteth, and contrariwise. For in this conflict they mutually assault each other with irreconcilable hatred, so that as the one getteth, the other looseth, as one gath…rs strength, the other is weakned: as in a paire of Scales, when own rises the other falls: they are like light, and darkness, &c.

Quest. What are the causes of this Conflict?

Answ. The principall cause is Gods will for the manifestation of his own glory: For which purpose he doth not perfect our sanctification in this life; but in part regenerating, and leaving us in part unregenerated.

Quest. But why did not the Lord (who could easily have done it) perfect sanctification in us at first, as he did by his only word at first create, and make us perfect?

Answ. Were there no other reason but that good pleasure of his most wise will, it were sufficient to satisfie us. For he best knowes what to give, and when to give: But yet divers reasons may be assigned for it: as

First, This course is most profitable, both for the setting forth of Gods glory, Iand the advancing of our good.

Quest. How doth it more manifest, and magnifie Gods glory?

Answ. that the weaker we are in our regenerate part, and the stronger the flesh p. 398is, and all other the enemies of our salvation, the more clearly Gods wisdom shineth forth in strengthening this weak part, and enabling it to stand in the day of battel: Yea, in causing it to obtain a full and finall victory, putting all its mighty enemies to flight. This moved the Lord to suffer the prick in the flesh to molest Paul, 2 Cor. 12.9. that his grace might be perfected in the Apostles weaknesse.

2. God is more glorified when as we, seeing the strength of our naturall corruptions, and our frailty, and the many infirmities of our spirituall part, are moved hereby to attribute all the glory, and praise of our salvation to the alone mercy of God, both in the respect of the beginning, and perfecting thereof, and utterly denying our own selves, and all our righteousnesse, do wholly rely upon the perfect righteousness of Christ: whereas if there were in us perfect sanctification, we should hardly acknowledge the Lord to be all in all in our salvation.

3. The wisdom and power of God is more manifested, and glorified, when as he doth his great works by contrary means, and causes, which in their own nature would rather hinder them: therefore he will have us blind, that we may see; and foolish, that wee may be wise, &c. He will give blessednesse to us, who have so many wants, and corruptions, yea make our imperfections to serve as means for the encreasing of our happinesse, this doth exceedingly magnifie his power, and wisdom.

4. We are hereby made more thankfull to the Lord, and more chearfull in seting forth his praise, when notwithstanding our wants and imperfections, we are supported, and saved, then if he should at first endue us with all perfection: For the more we have found the want of Gods benefits, the more we prize them, and so are the more thankful for them. So it was with St. Paul, when through the violence of the flesh, he had been led captive to sin, Rom. 7.24, 25. how doth he break forth into thankfulnesse. I thank God through Jesus Christ my Lord.

5. Hereby we more glorifie God when wee are assured by our growth in grace, by which we are enabled to resist the flesh, and the lusts thereof, that they are the free gifts of God, and that he beginneth, encreaseth, and continueth them in us, whereas otherwise we would think them to be some naturall faculties, and abilities, and not given us of God.

Quest. How is this conflict profitable for our good?

Answ. 1. Because its a notable means to train us up in humility, which is a grace most acceptable unto God: and this is done when we see, and consider what a miserable spoile sin hath made of all those graces, and excellent endowments which we had by Creation: how it hath poisoned, and corrupted all the powers, and parts of soul and body: how it hath made us unfit for any good, and prone to all evill; which corruption doth in a great measure remaine in us after regeneration, darkning our understandings, defiling our consciences; perverting out wills, hardening our hearts, &c. so that if we were not continually assisted by the special grace of God, we should easily be foiled in the conflict, and made a prey to our malicious enemies, 1 Cor. 4.7.

2. Its most effectuall to work in us self-deniall, without which we cannot be Christs Disciples. For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice, this will make us flie to Christ, to hunger and thirst after his perfect Righteousness, and so it will make us wholly to relye upon him for justification, and salvation.

3. We are hereby moved to abhor sin which God so hates, and that with the greater detestation, when as by our own experience, we finde and feel the poison of it working in our selves, and to bewaile, and forsake it with more earnest endeavours, when we see what miserable effects it produceth, and what cursed fruits it brings forth in us.

p. 3994. We are hereby occasioned to fly oftner unto God by fervent prayer, acknowledging, and bewailing these relicts of corruption before the throne of grace, earnestly craving the pardon of them, and strength against them, whereby we may be enabled to mortifie our corruptions, and to fly from all sin for the time to come.

5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth, whilst we make war against them, withstand their assaults, prepare our selves for the conflict, watch over our hearts that they be not surprised exercise our spiritual graces, and buckle to all holy duties required by God for obtaining the victory, Phil. 2.12. 1 Cor. 16.13. Ephes. 6.10.

6. It makes us to go on in our Pilgrimage with contentment, and patiently to bear all afflictions, not only because we deserve them by reason of our sins, Lam. 3.39. But also because we know, and have experience that these corrections are necessary to mortifie our lusts, and to draw out the core of our corruptions: and as salt to season us that we be not tainted, and perish in our fleshly putrifaction.

7. By this conflict our hearts are weaned from the world, and it provokes us to long after our heavenly happiness, when finding our selves tired with this fight, not only with forreign foes, but these intestine traitors, we cannot but earnestly desire that perfection which is only attainable in a better life, Phil. 1.21. with Rom. 7.23.

8. It causeth us to long after the crown of victory, and when we have obtained it, it will hereby become much more glorious. For the Lord will have us first to fight, and overcome, and then he will reward us with the crown of victory: He will first have our g…aces exercised, and manifested, and then he will give us a proportion of glory, according to the proportion of our graces 2 Tim. 4.8.

Secondly, As its profitable that these relicts of sin should remain in us, so its sutable, and seasonable to the time, and place wherein we live. For God hath IIdetermined that here we shall not attain unto perfection, but only that we should labour after it, and attain it in the life to come: that whilst here, we should be in our nonage, and come to our perfect age in Christ, and to our heavenly inheritance after our dissolution. This world is appointed for our painfull Pilgrimage and the place of our warfare, and its not seasonable to expect rest and joyes till we be arrived safely in our own Country.

Quest. What are the formall, and essentiall causes of this conflict?

Answ. Because contraries do best illustrate contraries, let us remember that there was a time when this conflict was not to be found in this little world of man, the which was twofold.

First. That truly golden age, in which man was created after Gods image, and lived in the state of innocency: at which time there was a blessed peace, and heavenly Iharmony between the body and soul, and all the powers, and parts of them both: But when Satan, the arch enemy of mankind, saw, and envied our happy condition, he plotted by all means to work our ruine, and despairing to accomplish it by power, he had recourse to serpentine policy, whereby he perswaded us, under shew of love, to undoe our selves, and thereby he entred in upon us, accompanied with a crew of his hellish followers, the chief whereof were disobedience, unbelief in God, and credulity to the Divel, damnable pride, envy, discontent, aspiring ambition, and unthankfulness: all which being let into our souls, they dispoiled us of Gods rich graces, our created wisdom, and holiness, making themselves conquerors over all our powers, and parts, and every one of them chusing for their habitaion those places, and parts which they thought most fitting for them. As for example, ignorance, errour, curiosity, and many thousands of sinfull imaginations surprised, and keep possession of our mindes; p. 400Worldliness, and profaneness subdued, and held reason in subjection: perverseness, and rebellion surprize the will: But in the heart there are such multitudes of hellish enemies as can neither be named, or numbred, as legions of unlawfull lusts, infidelity, wicked hopes, hellish despaire, hatred of God, love of the world, pride, disobedience, deceit, cruelty, ambition, covetousnesse, voluptuousnesse, &c.

Secondly, In the state of corruption there was no conflict, because the strong IIman, Satan, having got possession, all things were at peace, only there was some contention betwixt the will, and the conscience, and between one unruly passion, and another, yet both yielded obedience to the Divel, as their chief Soveraign, who if he saw any disadvantage arising to his Kingdom by this contention, he could appease, and joyn them together like friends in doing him service. But this hellish peace was far more pernitious to our poor soules, and bodies, then the most cruel war is to the weakest enemy, and the rather, because we had no apprehension of the danger, nor feeling of our own misery, being born bondslaves to the Divel, and brought up in doing him service in the unfruitfull works of darkness, for which we had only the present pay of worldly vanities, though when we had laboured most in doing his druggery, we were often couzened of our wages: notwithstanding which, being born, and inured to this hellish thrauldom, we desired still to live, and die in it, taking delight in pleasing this our Tyrannicall Master, yea, though after all, we were sure to be cast into Hell fire.

Quest. How then come wee to be freed out of this miserable condition?

Ans. Our gracious God of his infinite mercy, of his meer free grace, and good will, sent his only Son into the world to redeem us by his pretious death, to vanquish, and subdue all the enemies of our salvation, and to set us at liberty, who were in bondage, yea in love with our thraldom, not so much as desiring to be freed from it, who not only paid the price of our redemption, and provided a soveraign salve for all our sores, but applies the power, and efficacy of his merits unto us, whilst by his word, made effectuall by his Spirit, he discovers unto us this work of our redemption, and the promises of grace, and salvation made to all repentant and believing sinners, by which he begets this faith in us, wherewith, as with a hand, we lay hold on, and apply unto our selves his righteousnesse, death, and obedience for our justification, and redemption, whence it is that we are freed from our sins, Christ having satisfied for them, as also from our thraldom, to Satan, death, and condemnation, so that they shall never be able to hurt us, or to lay any thing to our charge. And not resting here, our powerfull Saviour sends his Spirit, and graces into our hearts to pull us out of the dominion of sin, and Satan, to regenerate, and purifie us from the filth of our sins, by the power of the same death, wich delivered vsus from the guilt, and punishment due to it, and enabled us to serve God in newness of life, by applying also unto us the vertue of his resurrection.

Quest. What then is the formall cause of this Spiritual conflict?

Answ. Sanctification only begun, and not perfected in this life: not for want of sufficient vertue in Christs death, and resurrection, but through the weakness of our faith, we being in part spirituall, and in part carnal: and though Satan being thrust from his throne, cannot rule in us as a Tyrant, yet is he not so wholly expelled, but he molesteth us as an enemy. So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces, and the flesh attended with many sinfull lusts:

1. The one is the antipathy, and contrariety which is between, which is as unreconcilable as light, and darkness, heat, and cold, &c. so that the prospering of the one, is the ruine of the other, and the victory of the one is the others overthrow.

p. 4012. The second is their cohabitation in the same place, and subject, which ministreth to them occasion, and imposeth a necessity of their continual opposition, as when fire and water meet together, &c. Neither do these opposite enemies dwell in diverse parts, but in the same parts, and faculties, in the same understanding, will, body, and affections, so that the whole soul, in respect of its diverse faculties, is partly flesh, and partly spirit.

Quest. But how can such utter enemies dwell together without the utter destruction of the one party?

Answ. Though these contraries cannot dwell together in their prime vigour and full strength, yet they may, when their degrees are abated, and their vigour deadned.

Quest. What is this combate, and the manner how its fought in us?

Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition, our sleeping consciences are awakened, our hard hearts are throughly humbled, and softned, so as our former carnal security being shaken off, we mourne in the sight of our sin and misery: Then being thus humbled, the Lord, by the preaching of the Gospel, makes known to us his love in Christ, the infinitenesse of his mercy, together with that singular pledge thereof, the giving of his dear Sonne to death for our redemption: the promises of the Gospel assuring us of the pardon of our sins, deliverance out of the hands of our spiritual enemies, whom Christ hath vanquished by his death, and of the eternal salvation, both of our souls and bodies, if we lay hold upon Christ, and his righteousnesse by a lively faith, and bring forth the fruits thereof by forsaking our sins, and turning to God by unfeigned repentance; all which being made known unto us, we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan, and attaining to salvation, which inflames our hearts with an earnest desire to get out of this bondage, and to be made partakers of Christ, and his righteousnesse, who alone can help us, and hereupon we resolve to deny our selves and all other means as vain, and unprofitable, and to cast our selves wholly upon Christ for justification, and salvation: From whence ariseth a constant endeavour, in the use of all good means, for the attaining hereunto, &c. which desires are no sooner wrought in us by the ministry of the Word, but the Lord who is rich in mercy, by the same means doth satisfie us, sending his Spirit, and all his graces to take possession of us for his use, to rule in us, to thrust down Satan from his Sovereignty, to subdue and mortifie our sinful lusts, so that they shall not hereafter raign in us; which army of graces, under the conduct of Gods spirit, do no sooner enter, and encounter their enemies, but presently they put them to the worst, giving them such deadly wounds in the first conflict that they never recover of them, but languish more and more, till at last they be wholly abolished.

Quest. What manner of conflict or combate is this?

Answ. Its not corporal, but spiritual, 2 Cor. 10.3, 4, 5. For as the enemies are spiritual, so is the fight, by inward lusting and concupiscence, whereby motions, and inclinations, either good, or evil are stirred up in heart and soule; and so there is a contrary lusting between these enemies: the flesh lusting against the Spirit, and the Spirit against the flesh, Gal. 5.17.

Quest. What are the ends that the flesh aimeth at in lusting against the Spirit?

Answ. First, to stirre up and incline us to such lusts, desires, and motions as Iare sinful, and contrary to the Law of God, as infidelity, impenitency, pride, self-love, &c. It endeavours to beget and stirre up evil thoughts in the minde, wicked inclinations in the will, and sinfull affections in the heart. Hence, James 1.14, 15. its compared to a filthy harlot which entices men to commit wickedness with her, upon which follows the conception, and birth of sinne and death. p. 402Hence also Christ makes it the fountaine of all wickedness, Mat. 15.18, 19. But on the contrary the Spirit endeavours to stirre up, and cherish good motions in us, as good meditations in the minde, good resolutions in the will, and good affections in the heart. So 1 Joh. 2.20. We have received an unction from God whereby we know all things; and Saint Paul exhorts, 1 Thes. 5.19. Quench not the Spirit. Hence David also, Psal. 16.7. —My reines also instruct me in the night season, i. e. those sweet meditations and motions which the Spirit secretly puts into my mind. So, Isa. 30.21. Thine eares shall heare a voice behinde thee, &c. So, Joh. 16.8, 13.

IISecondly, to repress and smother the good motions which the Spirit stirs up in us, or else to poison and corrupt them that they may become unprofitable, and turned into sin, Gal. 5.17. So that we cannot do the good that we would, and Rom. 7.22, 23. Hence it is that our righteousness is become as a menstruous cloth: and that our best prayers have need to be perfumed with the sweet odours of Christs intercession: but on the contrary the Spirit labours to expel and subdue those evil motions, and moves us to take the first and best opportunity to serve God: It also purifies our hearts by faith, and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God: and wherein we come short, it moves us to bewaile our imperfections, and to labour in the use of all good means to attaine to greater perfection: as Paul, 1 Cor. 9.27. and lamentably to complaine of it; as Rom. 7.23, 24. and to presse after the mark, Phil. 3.12. and thus the Spirit at last masters the flesh; as 1 John 3.9.

Quest. What is the manner of this spiritual conflict in our several faculties and parts? and that both in our superiour and inferiour faculties?

Answ. First, our minde being but in part renewed, the relicts of our sinful corruptions Iremain in it, which continually fight against the renewed graces of the Spirit, labouring to expell and thrust them out, and the other to keep their possession, and to continue therein. Now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it. As,

1. The understanding being in part regenerated, and in part corrupted; partly inlightned, and partly dark through ignorance, yea, and much depraved also: Hence there is a conflict maintained betwixt sanctified knowledge, and spiritual wisdome on the one side, and carnal curiosity, palpable ignorance, and that wisdom of the flesh that is worldly and devilish on the other part; curiosity looks after idle speculations and curious questions: But saving knowledge leaves secret things to God, Deut. 29.29. Yea, labours to mortifie that idle curiosity; as Rom. 12.3. yet resteth not in any measure attained, but labours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance: For we know but in part, &c. 1 Cor. 13.12. yet stands it not at a stay, but endeavours to know as we are known. Again, spiritual wisdome fights with that wisdome of the world that is earthly, sensual, and devillish, Jam. 3.15. the one is taken up in spiritual and heavenly things, counting all things else but drosse, and dung, yea losse, in comparison of them: the other is wholly devoted to earthly and transitory trifles, and is only delighted in beholding those things whose beauty is subject to the senses, and to natural reason. Hence, Jer. 4.22. Rom. 8.5. 1 Corinth. 2.14. Matth. 16.23.

2. The judgement, in which ariseth another conflict: For so farre as the minde is inlightned with spiritual wisdome and knowledge, the judgement discernes between truth and falshood, right, and wrong, &c. allowing and approving the one, and rejecting and disallowing the other: but so farre forth as p. 403it still remaines blinde, and misled through ignorance, the judgement mistakes errour for truth, and evill for good. Hence, Matth. 22.29. Eccles. 9.2. Psal. 73.15. Act. 10.14, 34, 35. In this conflict they wound one another, and interchangeably either of them prevail: as for example: Truth, in that part of the judgement which is regenerate, strikes at error in the unregenerate part, and gives it a deadly wound? yet oft-times, through the help of subtile sophistry, and nice distinctions, it recovers strength, and truth gets a foile: but being again renewed, and confirmed by the light of Gods Word it gives errour a shameful overthrow. From hence it is that the godly learned do so often differ in judgement in points of religion, viz. because their mindes and judgements are but in part regenerated, so that the relicts of ignorance, and errour do still remaine in them, which works in them only a doubtful opinion, and not any well settled judgement, and this makes them to take that way which seems most probable. And this difference befals them not only in the knowledge of those points of religion which are of lesse consequence, but also exceeding weighty, and fundamental, as we see in the example of the Corinthians, and Galatians, even after the truth of the Gospel had been preached unto them, the one erring in the doctrine touching the resurrection of the dead, the other in the maine point of justification by faith in Christ without the works of the Law.

Obj. But hath not the Church a special promise of being inlightned by the Spirit, and guided into all truth? Joh. 16.13. 1 Joh. 2.…0, 27.

Answ. The like promises are made also to every particular member of the Church, who notwithstanding may, and sometimes do erre in some particulars: therefore the promise is to be limited.

1. Unto all truth necessary to our salvation.

2. That they shall by the Spirit receive this priviledge, that whereas the wicked continue, and perish in fundamental errours, the faithful, though they may fall into them, yet they shall not live and die in them, but shall in Gods good time be reclaimed, according to that promise, Isa. 30.21.

3. The next conflict which is to be considered in the minde, is between the actions and operations of it, which like the minde it self, being partly spiritual, and partly carnal, do continually strive and fight one against another: and these are our thoughts, meditations, and imaginations, which labour mutually to expel one another. For when the spirit lifts up our minde in divine contemplations, causing us to think or meditate on heavenly things, the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them: then the flesh pulleth them down, suggesting worldly, or wicked thoughts, or such as are impertinent, and unseasonable: But the spiritual part finding it self thus defeated, shakes off those thoughtes, and baths it selfe in the blood of Christ by a lively faith, whereby it is cleansed from the defilement of them, and up again it mounteth in spiritual and heavenly meditations, Phil. 3.20. Col. 3.1, 2.

4. There is also a combate between the flesh and spirit in our memories: For the memory so far as it is regenerate labours to blot out, and deface all worldly, wicked and sinful impressions, and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding: On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil, and the world, especially before our conversion, and by working in us a forgetfulnesse of all good things whereby th…se heavenly jewels are presently cast out of doors, and cannot abide with us no more then water in a five.

p. 4045. There is the like conflict between the flesh and Spirit in the conscience. For as it is regenerate, it is so enlightned by the spirit of grace, that like a true witnesse, it gives an infallible testimony between God and us, excusing when we do well to encourage us, and accusing when we do ill that we may forsake it, and recover our selves by unfeigned repentance. Yea, before our doing of either of them, it gives in its approbation to that which is good that we may embrace it, and discovers that which is sinful that we may avoid it. It plays also the part of a Judge, and according to this true evidence, it either justifies, or condemns us: From the former whereof ariseth peace, comfort, and joy in the holy Ghost for our encouragement in well-doing; and from the other, either fear, whereby we are restrained from sinne, or sorrow not to be repented of, 2 Cor. 7.10. after we are fallen. But on the contrary, the conscience as unregenerate, is blinded with ignorance, or corrupted with malice, and therefore always ready to play the part of a false witnesse, either colouring over our sinnes with deceitful colours, that we may commit it, or excusing it, when its committed as venial, or none at all that we may continue in it: Or on the other side, it accuseth when we do well in Gods service, or in the use of our Christian liberty about things indifferent to raise in our minds superstitious fears, or causelesse doubts, that being affrighted we may be hindred in our Christian duties, or discouraged when we have done them. It plays also the false Judge, condemning where God and a good conscience justifies, and justifying where they condemne: which false sentence is the cause of carnal security, when we continue in sin, and of needlesse fears, when we are careful to perform our duty: Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit, and the uglinesse of sin be discovered, then the corrupt part of conscience, which before seemed senseless, being thus awakened, fills the minde with loud cries, and grievous accusations, and hideous fears, and now as eagerly moved to despaire, as it did before to security, and presumption, telling us that our sins are unpardonable, and that its too late to repent; But then again the good conscience silenceth it, and quiets the fury of it, by witnessing to us that our hearts are upright, though we have been overtaken, and have fallen through infirmity: or at least, by bathing it self from the filth of sin in the precious blood of Christ, which is sufficient to purge us even from presumptuous sins, it thereby quiets our hearts again.

IISecondly, come we now to the fight which is between them in the will, which is much mo…e sharp and sensible. For it likewise being partly regenerate and partly unregenerate, there is a continual combate between these contrary factions, whilst the regenerate part wills, and affects that which is good, and the unregenerate part wills, and chooseth that which is evil, and refuseth that which is good: As for example; the regenerate part being guided by the sanctified understanding, chooseth God as the chiefest good, and refuseth the world and earthly vanities; the service of Satan, and the momentany pleasures of sin, which in the end bring death, though the former be bitter to the flesh, and more imbittered by afflictions, and the latter be sweet and delightful to the carnal appetite: But on the contrary, the unregenerate part of the will, being directed by that wisdome of the flesh which is worldly, sensual and devilish, neglecteth and refuseth the present comforts of grace, which it relisheth not, and the future hopes of heavenly happinesse, which it knoweth not, and chooseth this present world with the vain honours, and uncertain riches, and sinful pleasures of it, because they are subject to the senses, and may be had in present possession: and in this conflict, sometimes the one, and sometimes the other prevails, and causeth the adverse party to give ground. So, Rom. 7.15▪ &c.

Thirdly, having seen the conflict between the flesh and the spirit in the understanding and will severally, come we now to that conflict which is in them, p. 405being joyntly considered: as between faith, and infidelity on the one hand, and vaine presumption on the other: and this is referred to both these faculties, because as the least degrees of faith are chiefly in the will, so the highest degrees of it are in the understanding. For after the Law hath brought a man to the sight and sense of his sins, of the punishment due to them, and of his utter inability to get out of this forlorn condition: and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes, and by his righteousnesse and obedience to justifie sinners; then the Spirit of God assisting the Ministry of the Word, works thereby in his heart some earnest desires to be made partaker of Christ, and these benefits which we call hungring, and thirsting after his righteousnesse, and this is the first degree of justifying Faith, and not only a preparation to it: For they are pronounced blessed, who thus hunger and thirst after righteousnesse, Matth. 5.6. but there is no blessednesse to those who are in the state of infidelity. Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour, and to relie upon him only for his salvation, which is the second degree of true faith, unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances, of the vertue and power of Christs death and resurrection for the mortifying of his sins, and the renewing and quickning him in all saving graces; and lastly, by his daily walking with God in the works of holiness and righteousnesse, and that sweet communion he hath with him in spiritual exercises, he gro…s from one degree of Faith to another, till at last he attains to a full perswasion of Gods love, the remission of his sins, and of his own salvation: But yet the f…esh, and relicts of corruption, even when we have attained to the greatest perfection, as in the part regenerate there is full, and certain perswasion, so in the unregenerate part there dwells doubting, infidelity, and vain presumption, which continually assault one another, sometimes the one, and sometimes the other prevailing, and getting the victory, although in the conclusion Faith alwayes overcomes: So we see in the example of Abraham, and Sarah, Heb. 11.11. Rom. 4.19. of Peter▪ Mat. 14.30. The Father of the possessed child, Lord, I believe, help my unbeleif, Job, Ch. 31.3. and 6.4. and 7.20. and 13.15. and 19.25. So in David, Psal. 42.6. and 73.13. and 77.10. and 23.4. and 31.23. and 46.2.

Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul, come we now to it in the inferour, seated in the heart of man.

Quest. What is the conflict between them in the affections, and sensuall appetite?

Answ. Though these be no more corrupt then the other, yet the corruption in them is more sensible, and though the conflict be no more dangerous, yet … much more turbulent, and violent. For as outward objects move, and affect the sences, and there the heart, and affections, so they being thus moved, do move the will, and the will draweth also the judgment, and understanding▪ But though these sensual faculties are more grosly poysoned, and therefore seem more desperately incurable; Yet the spirit of God working also upon these parts, doth purge them from their contagious humours, and comforts the heart with such spirituall cordials, and strengtheneth it with such heavenly antidotes, that spirituall health is in some measure recovered: yet is there a continuall combate in the heart and affections, as they are renewed, and sanctified, and as they remain corrupt, and unregenerate: For the heart of stone striveth with the fleshly heart, rebellion with obedience, corruption with grace, and whilst the spirit draws the heart to God, and heavenly, and spirituall things, the flesh pulls it back, and labours to keep it still fixed on the earth, and worldly vanities. Hence springs a continual conflict between p. 406the affections, and passions, wherein sometimes the same affections being divided between grace, and corruption do strive against themselves, and sometimes being cross matched, do mutually oppose other affections, and passions which are opposite to them: Thus the love of God, of spiritual, and heavenly things, is assaulted with self-love, and love of the world, and hatred of those divine excellencies: Affiance in God, his promises and providences, with confidence in the Creature, and diffidence in Almighty God: Zeal of Gods glory, with carnall, and blind zeal: The fear of God, with the fear of men: Hope in God, with earthly hopes, and also with presumption, and despaire: Sorrow for sin, with worldly sorrow, and carnall security: Joy in the Holy Ghost, and spirituall rejoycing in God, with carnall joy in the pleasures of sin, and moderate grief for worldly losses, &c.

Quest. What are the effects which this conflict between the flesh, and spirit produceth in us?

Answ. The effects are either such as it produceth in the will, and desires, or in the works and actions.

Quest. What are the effects which it produceth in the will, and desires?

Answ. From this conflict between the flesh and Spirit, arising from the imperfection of our regeneration, this effect is wrought in the man regenerate, that he cannot with full consent of will, either choose, and imbrace, or refuse, and reject either good or evill, because being partly regenerate, and partly unregenerate, his will is divided, and accordingly doth at the same time both choose, and refuse both the good, and the evill. For when the regenerate will would do that which is good, or avoid rhat which is evill, the unregenerate part strugleth, and hindereth, and when this would embrace the evill, and refuse the good, the regenerate part resisteth and opposeth. And this is that which the Apostle Paul complains of, Rom. 7.21, 23. And hence arises a notable difference between the sins of the godly, and the wicked: for though they be all one in respect of the act, and deed done, yet they are not so in respect of the agent, and manner of doing. For the regenerate man cannot commit any known sin with full consent of will, but there is a reluluctancy against it, not only in his conscience, but in his heart, will, and affections, and consequently it resisteth the motions of the flesh, nilling that which it willeth; and if through frailty it be overcome, yet it hateth, and detesteth that sin with which it is taken captive, and makes a Christian much displeased with himself, because he hath committed it. So we see in David, who though by the flesh he was drawn, not only to will, but to commit some grievous sins, yet he truly saith of himself, that his heart hated every false way, &c. Psal. 119.104. But the unregenerate man, though sometimes he hath some pangs of conscience checking him for his sinnes, that he cannot securely sleep in them, yet he likes, and loves them with all his heart. &c.

Quest. What are the effects that this conflict produceth in the actions, and works?

Answ. The effects which it workes in the actions of a regenerate man are diverse: as

First, He cannot do the evill at all times which the flesh chooseth: Thus IJoseph refused the wicked suit of his whorish Mistris, Gen. 39.9.

Secondly, He cannot commit sin as the wicked do, with full consent of IIwill: For sin being deposed in its regency, cannot bear sway as in times past it did: its confined to a part alone, and so farre as regenerate, we cannot sinne, 1 John 3.9. Hee that is borne of God sinneth not, &c.

p. 407Thirdly, He cannot walk in the way of sinners, but propounds to himselfe IIIto serve the Lord in holinesse, and righteousnesse all his dayes; and though sometimes he slips, and falls, yet the Spirit of God that dwells in him, convinceth him of his sins, and stirs him up to rise again, and to turn to the right way by renewing his repentance.

And on the contrary, by reason of this conflict, the regenerate man cannot do the good he would, and desireth, Gal. 5.17. Rom. 7.15, 18. For when he would run his Christian race, sin encompasseth, and presseth him down, Heb. 12.1. and makes him either sit still, or move slowly. Hence it is that our best obedience is so imperfect, that were it not covered with Christs perfect obedience, and our pollutions washed in his blood, we could never be accepted with God. The consideration whereof should move us to work out our salvation with fear, and trembling, 1 Cor. 10.12. Phil. 2.12. To keep a narrow watch over our hearts, Prov. 4.23. Heb. 3.13. It should make us to complain with Paul, Rom. 7.23. and to pray fervently for Gods assistance, Prov. 4.23. Heb. 12.13.

Quest. But seeing that in the carnal man there is a fight, or skirmish, which hath some appearance of the spiritual conflict, how shall we be able to distinguish b… twixt them?

Answ. They differ in many things: as

First, In their ground, and cause from whence they arise: For the spiritual conflicts ariseth from the grace of regeneration, and sanctification, whereby Gods Igifts, and graces being infused into all our powers, and faculties, they make war against our carnall corruptions, and fleshly lusts: But the conflict which is in the unregenerate, arises from the relicts of Gods image defaced in us, opposing the Image of Satan, and our fleshly corruption. For the minde retains some small sparks of the light of knowledge, which may be improved by studying the book of the creatures, but much more by studying the book of Gods Word, whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish between good and evill, truth, and error, right and, wrong: and hereby the conscience also being directed, it retains a power to excuse when we do well, and to accuse, terrifie, and condemn when we do evill, Rom. 2.15. The will likewise retains a kind of freedom, not only about things materially evill, but such also as are natural, civill, and meerly morall, though herein also it be very weak, & corrupt, and defective: and these relicts common to all, are in some, raised much higher by the common gifts of the spirit, and civill graces which are conferred more largely upon some then upon others; But there being mingled in all these faculties, abundance of corruptions also, and many of them in the speciall kinds, one contrary to another, hence ariseth this war between them: Like thieves, who all agree together, to rob a true man, but fall out among themselves, when they come to divide the spoil. Thus the understanding enlightned by nature, or common grace, discerns in particular actions what is good, and to be chosen, and what is evill, and to be shunned, informs the conscience accordingly, and leaveth it to its censure, and determination either to approve for doing good, or to condemn for doing evil, upon which censures sometimes the will is incited to embrace that which the conscience allows, and refuse that which it condemneth, but other sometimes being transported with its owne sinfull corruption, and overswayed with the violence of the inferiour will, carnall appetite, and unruly passions it hearkens unto them, and stops the ears to reason, and Conscience: So we see in Laban, though reason and conscience told him that he ought to use Jacob well, and to reward him richly for his service, because for his sake the Lord had blessed all that he had, yet his will being corrupted, and his affections wholly carried away with the love of the world, he changed his wages ten times. So Pharaoh in his dealing with Israel, Exod. p. 4089.27, 34. Thus Saul with David, 1 Sam. 24.17. and Pilate with Christ.

IISecondly, They differ in the moving causes of this conflict: For the Spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnall lusts, because they are odious to God, Enemies to his grace, and contrary to his holy will: And by a filial fear of God, which makes a regenerate man loth to yield to any motions of sin, least he should displease his heavenly Father: But the combate between the conscience, and affections ariseth from self-love, and servile fear which makes the unregenerate man to withstand the motions of sin in the will, and affections for fear of punishment, and horror of conscience, shame, corporall pain, eternall death, &c. They differ also in their ends: For the end at which the regenerate aimeth in fighting against the flesh, is, that he may glorifie God by his victory, and be more assured of his love, and his own salvation: But the end which the unregenerate mans Conscience aims at herein, is, that he may the better compasse his worldly desires, either in the obtaining of som earthly good, or avoiding some imminent evil.

IIIThirdly, They differ in respect of the combatants, for in the conflict between the flesh and Spirit, there is a combate between grace and corruption in the same faculties: Knowledge, and ignorance, spirituall wisdom, and carnal wisdom in the same understanding: So willing, and nilling good, and evill in the same will: Accusing, and excusing in the same conscience: Love of God, and of the world: fear of God, and of men: trust in God, and in the creature in the same affections: Temperance, and intemperance in the same appetite, &c. but in the conflict which is in the unregenerate; the combate is between …ivers faculties, which are all carnall, and corrupted, one of them fighting against another, as between the reason and the will, the Conscience and the carnall concupiscence, passions, and affection; in which what party soever prevails, still the unre…enerate man is drawn unto sin. They differ also in the manner of the fight: For that which is between the Spirit, and the flesh is done by a contrary lustin… of one against the other in a practicall, reall, and effectuall manner: But that which is between the reason, and the will; the Conscience and affections, is maintained by Logicall disputes, and mentall discourses, whilst the Conscience infers fearfull conclusions of punishments, and Gods ensuing judgements upon the wicked choice of the will, and their yeilding to satisfie carnall affections. For whilst reason is earnest in perswading by arguments, and the will rebellious, and violent in crossing it, the conscience being rowsed up, comes in to the rescue of reason, restraining the will from embracing the evill it likes, by fear of punishments, whereby it begins to stagger, and faint: but then enters in a troop of tumultuous passions, and affections as fresh aids, to strengthen the will in rebellion, which being themselves first hired and corrupted to do Satan service, with the present pay, or expected wages of worldly vanities, they do by the same profers perswade the will to be obstinate, and with all resolution to oppose itself against Reason, and Conscience: Yet in all this conflict betwixt divers faculties there is no enmity, no contrariety in their natures, neither is there more grace, or lesse corruption in the reason, and Consciences, then in the will and affections, for they all like and love sin, with the pleasures, and profits of it, only they are affri…hted with the terror of Gods judgements, which they perceive will necessarily follow upon such sinfull premises.

Fourthly, They differ in their contrary effects. For by the conflict between IVthe flesh and the Spirit, our Faith is confirmed in the assurance of our regeneration, seeing Gods Spirit, that is one of the combatants, dwells in us: Of Gods love, and favour, seeing he hath chosen us for his souldiers: and of our own salvation, seeing Gods Spirit fighting in us, and for us, assures us of victory, and of the Crown of everlasting glory: But from the conflict of Conscience in the unregenerate, ariseth doubting, and incredulity, fears, and despaire in the apprehension p. 409of Gods wrath, and those dreadfull punishments which sin hath deserved.

2. From the combate of the flesh and Spirit, unfeigned repentance is begun, IIor renued, and encreased in the regenerate: for there is a change in them, principally in their wills, hearts, and affections, whereby in all things they oppose the flesh, hating that which it loves, and loving that which it hateth; willing what it nills, and nilling what it wills: upon which follows the purifying of the heart from all all sinfull corruptions, the hating and forsaking of all sin, and an hearty desire and endeavour to serve the Lord in holiness, and newness of life, yeilding universall obedience both in affections, and actions, renouncing all sinne, and embracing all good duties, and that in the whole course of our lives.

3. The war between the Spirit and the flesh causeth the most secure peace, even peace with God, when as becoming his Souldiers we fight undet his Standard IIIagainst his, and our enemies: Peace between the faculties of our soules, when as the inferiour faculties are subject to the superiour, the affections hearkning to, and obeying the conscience, the will yielding to reason as Gods Vice-roy, and all to God as their supreme Soveraign. It brings also with it unspeakable comfort, and joy in the Holy Ghost, because it assures of Gods love, and gracious assistance, of a full, and finall victory over all our enemies, and of the crown of everlasting glory. But the conflict of the conscience in the unregenerate causeth continuall tumults, tyranny in the superiour faculties ruling only by servile fear, and rebellion in the inferiour, when as they have power to break the yoke of Government, horror, and anguish of mind: disconsolate sorrow, and hellish despair, when the affrighted conscience bears sway: or the mad joy of frantique men, when the wild affections, and disordered passions, by silencing the Conscience, get the upper hand, which oft times lasting no longer then a blaze of thornes, leave behind redoubled grief, and desperate despaire.

4. The conflict between the Spirit and the flesh makes the regenerate man with more care, and diligence to observe his own heart, to watch over all his IVwayes that he give no advantage to his sinfull flesh: It causeth him earnestly to endeavour in the use of all good means, that the Spirituall part may be strengthened, and the flesh, with all its carnall lusts may be mortified, that it may not prevaile against the Spirit, as 1 Cor. 9.27. But the conflict of Conscience is commonly joyned with wretchless security, whereby the unregenerate man carelesly neglects the causes, and occasions of this bitter conflict till he be overtaken with them, and only avoids the punishment but not the sin, or the sin only when he is sensible of the punishment. It works in him no care to mortifie his sins, unless only in outward act, and that also out of a slavish fear, and not in love and obedience unto God. It makes him not carefull to use means for the subduing of the flesh, yea rather it brings him into a sluggish dispair, as if all meanes were uselesse, or if he use any means, its only in hypocrisie, to stop the cry of his Conscience, not with a desire to profit by them.

Fifthly, They differ in the subject matter, or occasion about which this conflict Vis made by these divers enemies. For the Flesh and Spirit do in all things oppose one another: The Spirit the flesh in all that is evill: the Fesh the Spirit in all that is good. For there is no action which the spirituall man performs, but the flesh interposing, hindereth therein; as in Prayer, hearing, receiving the Sacrament, sanctifying the Sabbath works of justice, mercy, temperance, &c. somtimes wholly withdrawing him from them, other somtimes distracting & disabling him in them, which makes him to complain with the Apostle, Rom. 7.18, 21. And on the contrary the Spirt opposeth the Flesh in all known evill, either p. 410by restraining from falling into evill, or being fallen, to rise again by repentance.

VISixthly, They differ in respect of time: For the combate between the Flesh and Spirit begins at our regeneration, and not before; and being begun, its constant, and continues to the end of our lives, though it may have some intermissions in respect of sence and feeling: But the conflict of Conscience oft times begins so soon as we have the use of reason, receiving common notions from the light of nature; but its neither constant, nor continuall, but only by pangs and fits upon the occasion of some great sin committed, or about to be acted: Nor yet alwayes lasting to the end of our lives: For ofttimes by custome in sin, the Conscience becomes dead, and seared, that it takes no notice of sin, nor opposes the will, and affections, but suffers them to run headlong to all manner of wickedness.

Quest. Whether is this conflict between the flesh and Spirit, in all the regenerate?

Answ. It is in all the regenerate that have received Spirituall illumination, and have the use of reason, and understanding, being possessed of Gods sanctifying graces, not only in the habits thereof, but in their acts, and operations.

Quest. What are we to think of infants, and idiots?

Answ. Such of them as belong to Gods Election, he worketh in them for their justification, and sanctification after an extraordinary, secret, and wonderfull manner, applying Christ to them, his righteousness, obedience, and vertue of his death, and resurrection by his holy Spirit, who all-sufficiently supplies unto them the defect of all inferiour instruments, and means, and hereby purgeth them from the guilt, punishment, and corruption of their sins. Now in these there cannot actually be this conflict, because they have not the acts and operations of spiritual graces, but only the seeds of them: yet even in them, through spirituall regeneration, there may be some kind of conflict between the Spirit and the flesh, the seed of grace, and of corruption striving one against another. But this is meant of Elect Infants dying in their infancy.

Quest. Whether is this conflict in all the regenerate in like manner, and measure?

Answ. It is not, but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving his servants a greater measure of strength, and grace, whereby they obtain an easie victory, or a scanter proportion of it, by which notwithstanding they shall as certainly, though not so speedily overcome, shewing his greater power in their greatest weakness, 2 Cor. 12.9.

Quest. Is not this conflict sometimes weake in strong Christians?

Answ. Yes, for sometimes through pride, and self-love, they are apt to forget themselves, and being swoln up in their own conceits, to rob God of his glory, by arrogating some part of the praise of their spiritual strength, and victories to themselves, whereupon the Lord leaves them by spirituall desertions unto their own abilities, and lets loose their enemies to assault them; In which case they are utterly unable to stand in the least conflict, but are shamefully foiled, and led captive of sin, as we see in the example of Noah, Lot, Job, David, Peter, &c. and then being discouraged, they complain with Job, Chap. 6.4. That God opposeth them as a mighty enemy, &c. and with David, Psal. 22.1. and 77.7, 8. and with the Church, Isa. 63.17. and 64.9. and then the flesh proudly swells, & triumphs over the Spirit, saying, Is this the man that took God for his hope; But though God hath withdrawn himself a little, that the spirituall man might the more earnestly seek him, yet doth he not utterly forsake his servants, and his p. 411graces in them, which though they seem extinct, yet are they but in a swoon, and therefore when the Lord blows upon them again by his Spirit, then they recover their former strength, and the Christian Champian being grieved, and ashamed for his former foile, with more then wonted valour assaults his enemies, and puts them to flight, obtaining the victory, and ever after hold them under more base subjection.

Quest. What is the success of this conflict between the Flesh and the Spirit?

Answ. The success is twofold, the first whereof is the repulses, and foils which the Spirit suffers through the malice, and fury of the flesh: the second is of the victory, and triumph of the spirit over it. The first is temporary, and lasts only for a time: The second is permanent and everlasting.

Quest. What is considerable about the first?

Answ. That the Spirit is often foiled in this combate, when as by the subtilty, or violence of the flesh, its hindred in its course of godliness, & allured, or forcibly drawn to the committing of sin: of which St. Paul complains, Rom. 7.21, 22. and this happens either through the weaknes of the spirit, or want of watchfulness, and Spiritual care to get the whole Armour of God close buckled to us: of which foils there follow three notable effects.

1. Unfeigned and bitter sorrow for our slips and falls. So Isai. 63.17.

2. An earnest desire to rise again, to be delivered from the bondage of the flesh, and having gotten the victory, to keep it under for the time to come. So Rom. 7.24.

3. Having obtained the victory, an use of all good means to be preserved from all such foiles for the time to come; For which end he

1. Keeps a narrow watch over all his wayes, especially over his heart, wherein the flesh hides his chiefest ambushments, not readily satisfying every desire of profit, and delight, but first examining them by the rule of Gods Word, whether they be to be embraced, or rejected.

2. He will be most carefull to comfort, and strengthen the spirituall part, to keep the Armour of God close buckled to him, and to be well provided of weapons before the conflict.

3. He will shew the like care in weakning his enemy the flesh, by withdrawing from it the chiefest weapons, whereby it hath formerly prevailed.

4. The regenerate man after his falls will more zealously hate his sin then ever formerly, avoiding and flying from it: yea, the oftner he hath fallen into it, the more he hates it.

5. After his foils, and falls, he will carefully perform all holy duties which are contrary to his former sins: Redeeming his lost time by his future diligence.

Quest. How far may the flesh prevaile against the Spirit?

Answ. For resolving of this doubt, we must first distinguish between the gifts of the Spirit, and the persons in whom they are, the gifts may be considered both in their kind, and in their quality.

First, Concerning the former, the gifts and graces of the Spirit are either common to the regenerate, and unregenerate, or proper and peculiar to the elect alone. The common graces are especially those morrall virtues of Wisdom, Justice, Fortitude, Temperance, Patience, &c. which may not only be lost, and quite extinguished in civill men, but also in the faithfull, because they are not essentiall to a Christian, but rather ornaments, then part of the spirituall man: So in David when he feigned himself mad, and in the matter of Bathsheba, p. 412and in his unjust sentence against Mephibosheth. Thus Noah lost his temperance: Lot his chastity: Jeremy, and Jonah, their patience, &c. But as for those sanctifying graces, proper, and peculiar to them, and essentiall to a Christian, being once had, they can never be lost, notwithstanding all the power and malice of the Divel, and the flesh. For Rom. 11.19. the gifts, and calling of God are without repentance ▪ So also Joh. 10.28.

IISecondly, The saving graces of the Spirit may be considered in their quality; for they are either true, or false: the true are in the regenerate alone: the false in Hypocrites, and temporaries: Now these may loose their illumination, faith, love, and zeale, because they are but either common graces, or in shew, & appearance only. Hence Matth. 35.29. From him that hath not shall be taken away even that which he hath, with Luke. 8.18.

Quest. But may not true sanctifying, and saving graces in the regenerate be utterly killed, or at least for a time quenched?

Answ. First, As some seeming graces in the unregenerate may be quite lost, Iso true grace in the faithfull may be seemingly lost, but not quite: For Matth. 25.29. To him that hath shall be given, and he shall have abundance. So Joh. 15.2. Every branch in me that beareth fruit, shall be purged, &c. Yet may they seemingly loose those graces which they keep in truth: as for example, they may seemingly loose their saving knowledge, when through the relicts of ignorance, they fall into some gross Errors, Heresies, or Schismes. They may seemingly loose their faith, when being violently assaulted by temptations, it receives some grievous foils, and lies covered under incredulity, as fire under ashes, or the Sun under a cloud: They may seem to loose repentance, when they are overtaken afresh by their old sins: especially when after they are cleansed, they relapse into gross sins, not only through ignorance, but wittingly against knowledge, and Conscience, &c. yet these saving graces are not lost, but only hid, and covered for a time.

Secondly, Other graces which spring from those which are fundamentall, and IIabsolutely necessary to the being of a Christian, may for a time be lost, as full assurance, peace of Conscience, zeal of Gods glory, the sence and feeling of his love, joy in the holy Ghost, &c. which tend to the well being of a Christian, may in respect of present apprehension, not only be much dulled, but quite extinguished: As we see in Job, who thought God his Enemy. So David complaines, Psal. 22.1. and 51.8, 10, 11, 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence, and feeling of renewed graces, and shews as much fervency of affection, and intireness of love towards them by his bitter mourning for their absence, as he formerly did in his joy, and rejoycing in their presence.

IIIThirdly, Saving and fundamentall graces may be lost in some degrees, at least in respect of their operations: As the strong Faith may be shaken with doubtings, fervent love may be cooled, assured hope may quail, &c. As we see in the examples of Job, David, Peter, the Galatians, and the Angel of the Church of Ephesus, Rev. 2.4. and of Sardis, Rev. 3.2. yea these graces may not only be shrewdly shaken, but cast into a dead swoune, in which they will appear, neither to others, nor to them that have them: But yet all this is to be understood of their functions, and operations, which may decay in their degrees: but as for the habits of these graces, they never decay in Gods Children, not so much as in their degrees, but grow continually till they come to their full stature: whence they are said to be Trees of righteousness of Gods own planting, Psal. 1.3. Isa. 61.3. and Gods building, Psal. 92.14. and Gods Children who grow till they come to perfect age, Ephes. 4.13, 14, 15. and their graces are Fountains of living water which flow continually, Isa. 58.11. Hence the path of the just is compared to the morning light, &c. Prov. 4.18.

p. 413Object. But did not David loose degrees of his grace, when he committed adultery, and murther? and Peter when he denyed his Master?

Answ. There was a decay, yea an utter surceasing of them for the time, till they were renewed by repentance, yet not in the habits, and essence of their graces, but only in their operations: as the Sun ever shines in his full brightness, though its oft hid from our sight. Yet we must not ascribe this permanency of their graces, to any property, or excellency which Gods Children have in themselves, as if by their own strength they could withstand all tentations, but it is to be ascribed to the power, and promises of God, to our union with Christ, from whom we receive Spirituall nourishment, and to the continuall gracious assistance of our good God, who supports us against all the powers of Hell.

Object. But by this Doctrine many will take occasion to become presumptuous, and secure?

Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed, yea Gods mercy, redemption by Christ, and all the promises of the Gospel: For where the Apostle taught, Rom. 3.7, 8. and 6.1. where sin abounds, grace abounds much more; Some were ready to say, Let us then sin that grace may abound: But its not possible that any sound Christian who hath these graces should abuse what hath been said to presumption, and security: For though they cannot loose their graces, yet they may loose peace, comfort, joy, &c. which is the very life of their lives, in which state they are full of horror, and before they can purchase their former peace, they must pass through the purgatory of repentance, send out deep sighs, and bitter groans, &c. which will make them more wary ever after, even as long as they live, Phil. 2.13.

Quest. What is the second thing considerable in the successe of this conflict?

Answ. That the Spirit alwayes obtaineth an assured victory over the flesh: For though it be often weakned, yet it cannot be wholly vanquished, but still recovers strength whereby it prevails, and puts the flesh to flight, though it recieves many wounds▪ and falls in the fight▪ the reason is, because Christ holds us by the right hand, and bids us fight without fear, Isa. 40.10, 11, 12. and 42.6. yea he hath inseparatly united us to himself by his holy Spirit, Joh. 10.28. and made us lively members of his body, and therefore being able to defend us, he will never suffer us to perish▪ for then his own body should receive a maime.

Oject. But we see many Christians, who both in their own judgement, and in the judgement of others are members of Christ, yet quite fall away, and become members of Satan?

Answ. The Members of Christ, generally so called, are of two sorts:

1. Such lively Members as are inseparably united to him by his holy Spirit, and a lively faith, which neither the Divel, nor the Flesh, nor any other power can pluck away from him.

2. Such as are improperly called Christs members, being dead, and fruitless, and only so in outward profession, and these may faile, and be quite severed from Christ, but this doth not prove that the true members of Christ may perish, for they can never be parted from Christ in respect of their spirituall union, because Gods Spirit which is the cheif band of it, can never faile, Hosa. 2.19. Jer. 31.34.

Quest. By what degrees doth the Spirit obtain the victory?

Answ. First, in this life, in which this conquest over the flesh is but inchoate, Iand begun, the lusts thereof not being wholly abolished, but only in some degrees mortified: By reason whereof the Conflict between these enemies, continues, p. 414not only in our first conversion, when we are but babes in Christ, but even through the whole course of our lives: yet still for the most part the issue of it is the victory of the Spirit, though it meets with many foils in the fight, Rom. 8.1. where it appears that whatsoever his slips, and Errors may be, yet for the most part he holds on in his Christian course unto the end.

IISecondly, Yet whilst we continue here, the victory is neither gotten, nor held without a conflict, wherein the Spirit is often foiled: But in the end of this life we shall obtain a full, and perfect victory over the flesh, and all the lusts thereof, and then there shall be no place, or time for fighting, but for receiving the Crown of victory, and the enjoying of everlasting peace, as 1 Tim. 4.8. Rev. 3.21.

Quest. What arguments may encourage us to this conflict against the flesh?

Answ. To the obtaining of this victory there are two things required.

IFirst, A due preparation to the fight.

Secondly, A wise and valorous behaviour in the fight itself.

Quest. What is required in the preparation to the fight.

Answ. First, A serious consideration of those Arguments which may put courage into us, and make us resolute in assaulting this Enemy.

Secondly, A right use of certain means which may enable us to overcome.

Quest. What are the reasons which may encourage us to set upon this enemie the flesh.

Answ. First, Because its the will of our great Captain, the Lord of Hosts, that we should encounter it, to which he often, and earnestly presses us to yield obedience by his command, that we should fight against the world, and the Divell: as first, that we should depose it from its regency, Rom. 6.12. that we should not satisfie it, Gal. 5.16. that we should utterly renounce it, Tit. 2.11, 12. that we should put it off, Ephes. 4.22. yea mortifie it, Col. 3.5. crucifie it, or put it to a shamefull death, Gal. 5.24. there is a gracious promise to such, Rom. 8.13.

Secondly, Let the necessity of this fight encourage us to it, seeing we have no IIpeace with our sinfull flesh, but upon most wofull conditions, if we do not fight against it: for if we fight not against it, it will fight against, and overcome us: If we hold it not under as a slave, it will tyrannize over us, and enthrall both our souls, and bodies in a wretched bondage: and we had better, with the Prodigall feed with filthy Swine, then to become slaves to these sensual, and more filthy lusts. Now how unworthy is this our being, and breeding, who by our creation were sons, and children of God, to yield our selves slaves to such cruel Masters, who will make us imploy our bodies, and minds which were created for Gods service, in the miserable bondage of sin, and Satan? But besides the hatefulness of the flesh for its cruell tyranny, its more odious for its pollution, and filthiness: for there is no filthy sink, or stinking carrion to be compared to it.

Thirdly, The consideration of the manifold evills which are done unto us by IIIthe flesh, should excite us to this combate. For its more mischievous to us then the Divel himself, who could never hurt us, if we were not first betrayed by this inbred Enemy: Yea its worse then Hell, and Damnation, being the cause of them both: and without it, Hell were no Hell: Its the root of all sin, and wickedness, from which Idolatry, Blasphemy, Murther, Adultery, &c. grow, and spring: Its such an Enemy as makes God himself our Enemy, exposing us to his wrath, and would cast us headlong into eternall torments, if Gods infinite mercy did not stay us in the way. Its the provoker to all wickedness, and the p. 415greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author, and shall we have any peace, or truce with such a vile, and malicious enemy? It was it that pierced Christs hand and feet, that thrust the spear into his side; that put him into that agony in the Garden, and upon the cross, &c. which moves men daily to crucifie him afresh, and to trample his precious blood under their filthy feet: and can we finde in our heart to have peace with such an Enemy to our Saviour? Its also the cause of all our punishments, and miseries in this life, whether inward, or outward, and lastly of death it self, and everlasting damnation.

Lastly, consider that if we maintain the fight against it, we shall be sure IVto obtain the victory, and not only overcome the flesh, but with it the world, and the Devil, and all the Enemies of our salvation.

Quest. What are the meanes whereby we may be enabled to overcome the flesh?

Answ. They are principally two.

First, We must take unto us, and put upon us the whole Armour of God. The Ibattell is against the Flesh, and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen, and cherish, then wound, & mortifie fleshly corruptions: Now this Armour is described, Ephes. 6.13, &c. And herein we must be sure not to put it on by piece-meal (for death may enter by one place unarmed) but we must be Armed Cap a pe: at all points, that all being covered, none may be indangered.

2. We must be perswaded not to trust in our own strength, but in the power of Gods might; nor in the weapons themselves, which in themselves are too weak to bear the mighty blows of our Spirituall Enemies, but in the promises of God, which assure us of the victory, and in his gracious assistance, which we are daily to beg by prayer, and by which alone we shall be enabled to get the victory.

Secondly, We must carefully observe, and put in practice divers Rules fit for IIthis purpose.

Quest. What are those Rules?

Answ. They are of two sorts: For they either tend to the weakning, and subduing of the flesh, or to the strengthening of the Spirit.

Quest. Which are those that tend to the weakening of the flesh?

Answ. They also are of two kinds; As first, that we withdraw, and withhold from the Flesh all meanes whereby it may gather strength.

2. That we use the contrary means whereby it may be weakened.

Quest. What is observable concerning the form…r?

Answ. Its the care of all that are to fight against potent Enemies, to deal with them as the Philistines did with Sampson: curiously to search wherein their chief strength lies, and then to use all means to disable, and deprive them of it, which course must also be held by us in this conflict with the flesh: For which end

First, We must not nourish and strengthen this our Enemy: we must not feed our flesh with sinfull pleasures, and carnall delights, nor give it ease, and contentment Iby glutting it with superfluities: we must not pamper it with ease, and delicacy, with unlawfull sports, or immoderate use of lawfull recreations, &c. for this would strengthen it against the Spirit: Neither are we to nourish the flesh, nor to leave it to its own liberty to cater for it self, remembring that its far unfit to have the liberty of a Son, or friend, seeing its a base slave, and bitter Enemy; and if we give it the least liberty, it will draw us from one degree to another, till at last it bring us to all manner of licentiousness.

Secondly, When the flesh would take its liberty whether we will or no, we IImust forcibly restrain it, otherwise it will wax proud, and insolent, foile the regenerate p. 416part, and make it live in miserable bondage. Hence Cyril saith, Si carnem nutriatis, & ipsam frequenti molitie, ac jugi deliciarum fluxu foveatis, insolescet necessario adversus spiritum, & fortior illo efficitur. It fares with the flesh, and Spirit, as with two mortall enemies in the field: For he that by any means aids, and strengthens the one, doth thereby make way for the vanquishing of the other. There are (saith one) two committed by God to thy custody, a Nobleman and a Slave, on this condition, that thou shouldest feed the Slave like a Captive with bread and water, and entertain the Nobleman with all provision befitting his dignity.

Object. But what passages must we stop to keepe back provision from the fl…sh?

Answ. The provision which we are to with-hold from it, are all the meanes whereby it may be nourished, and enabled to resist the Spirit, and seeing the flesh is resident in all the parts, and powers of our bodies, and soules, we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations, and from our phansies all vain imaginations: we must not entertain ungodly counsels, pernicious errors, and false Doctrines, but cut them off when they are approaching, and cast them out when they are entred: And on the contrary, we must furnish our minds in the regenerate part with holy thoughts, and divine meditations, with Religious counsels, wholesome instructions, and pure Doctrine out of Gods Word, Col. 3.3. So must we keep our Consciences free from sin, and purge them daily from dead works, that they may serve the living God, Heb. 9.14. endeavouring to keep them pure, peaceable, and tender: we must keep, or blot out of our memories the remembrance of sinful pleasures, unless it be to repent of them, ribald speeches, profane jests, injuries received, with a purpose of revenge, with all other lessons of impiety imprinted in them either by Satan, the World, or our own corruptions, and engrave in them all holy lessons which have been taught us out of the Word. We must preserve our hearts from all unlawfull lusts, wicked desires, unruly passions, and ungodly affections: especially from covetousness, ambition, and carnall pleasures, and labour to have them fixed on spirituall and heavenly things, and to have them wholly taken up, and constantly possessed with sanctified affections, and holy desires; we must keep out from our appetite intemperance, and all desires of excess, and nourish in it temperance, sobriety, modesty, and chastity. We must keep our tongues from all corrupt communication, 1 Pet. 5.8, 9. our ears from ungodly discourses, our eyes from wanton objects, and lastly our bodies from sloth, and idleness, effeminate delicacy, excessive sleep, and all manner of sinfull pleasures, and on the contrary entertain watchfulness, sobriety, &c. and when being two full fed, it begins to be wanton, we must keep it under with fasting, and painfull labour.

Quest. What principall sins be there which most strengthen the flesh, which must especially be watched against?

Answ. First, Ignorance of God and his will, whereby the eyes of our understanding Ibeing hoodwinckt, or blinded, we may be easily misled into all bypaths of sin.

Secondly, Infidelity, which nourisheth the flesh in all impiety, whilst neither IIbelieving Gods promises, nor threatnings, we neither care to please him, nor fear to offend him.

Thirdly, Security, impenitency, and hardness of heart, which mightily IIIconfirms the flesh in all wickedness, because hereby it goes on quietly in sin without all check, or remorse, and puts the evill day farre out of sight.

Fourthly, Especially take heed of the love of the world, and setting our affections IVon earthly things, Jam. 5.5. 1 Joh. 2.15. For this weakens the Spiri…, p. 417and quencheth all good motions, which would cross us in the fruition of this momentary vanities of honour, riches, and pleasures, and roots out of our heart the love of God, from whence spings all true obedience: and thrusts us headlong into noisome tentations, and all manner of sins which promise to us the satisfying of our earthly desires. Hence, 2 Tim. 2.4. we must not intangle our selves in the affairs of this life, &c. If we will have Heaven for our home, we must have our conversation there, whilst our commoration is in the world, Phil. 3.20. So, Col. 3.1, 2. we must therefore flie covetousness, 1 Tim, 6.9, 10. Its the root of all evill, &c. So al…o we must avoid voluptuousness, surfeiting and drunkenness, chambering and wantonness, sloth and idleness: for the more we pamper the body, the more we pine the soul: as we see in Noah, Lot, David, &c. Hence Gregory saith, Sicut carne qu…escente spiritus deficit, ita ea laborante convalescit: as the flesh enjoying rest, the Spirit fainteth, so the flesh being sick, the Spirit enjoyes health.

Quest. Is it enough to restrain the flesh from things unlawfull?

Answ. No, but we must also moderate it in the use of such things as are lawfull: yea there must not only be a sober, and moderate use of meats, and drinks, and carnall delights, but sometimes also a totall abstinence from them for the bette… taming of the flesh: Solus in illicitis non cadit, qui se aliquando & a licitis caute resting it, saith Gregory, He only falls not in things unlawfull, who sometimes warily restrains himself from those which are lawful. And St. Austin tells us, Qui a nullis refrenat licitis, vicinus est & illicitis: He that refrains from no lawfull delights, is in the next neighbourhood to those which are unlawfull.

Quest. Is there not also another extreme to be avoided?

Answ. Yea, we must not destroy the bodie whilst we endeavour to tame the flesh: nor hurt, or kill our friend, whilst we make war against our enemie; as when by watchings, fastings, &c. we so weaken our bodies, that thereby we make them unfit for anie good duties: Hence Gregory, Saepe dum in illo hostem in…equimur, etiam civem quem, diligimus, trucidamus Oft times whilst in these thing we pursue an ha…ed enemy, we doe unawares kill a beloved friend.

Quest. What other Rule are wee to observe for the subdoing of the Flesh?

Answ. We must spoil this our Enemie of its Armour, and Weapons wherewith it fights against us, as the Philistines did the Isra…lites.

Quest. What are these weapons?

Answ. Those fiery Lusts, and darts of tentations wherewith the flesh encounters us, and draws us to commit sin either in thought, word, or actions, of which we are to deprive the flesh by taking away the matter whereof they are made, and all occasions, and means of them: Or if we cannot doe this, we are to endeavour to wring these Weapons out of our Enemies hands, and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto. As when it encounters us with wicked thoughts, take occasion thereby to fixe upon heavenlie meditations: when it provokes to corrupt speeches, take occasion to utter some wholesome speech: when it tempts to evil actions, be more forward to all religious duties, and more zealous of good works: Or if we cannot wring these weapons out of the fleshes hands, we must look the better to get on the whole Christian Armour, especially the shield of Faith, and sword of the Spirit, that by the one we may bea… off these fierie darts, and by the other we may beat back our enemies: and have an eye on which side thine enemie strikes at thee: whether on the right side with tentations of prosperitie, or on the left with tentations of adversitie, whether it assaults thy head with errors, and heresies, or thy heart with unlawful lusts: Thine eyes with wanton objects, or thine ears with corrupt p. 418speeches, and against all these oppose the shield of Faith for thy securitie, 1 Pet. 5.8, 9.

Quest. What other meanes must we use to secure us against this Enemie?

Answ. First, We must keep a narrow watch over our selves, and over our Ienemie, not only to prevent all occasions whereby it may circumvent us, but also we must take the best opportunities for the killing, and crucifying of all our fleshlie lusts: and this is necessarie, because in this life we cannot get a full conquest over it, but often when we have gotten the better, put it to flight, wounded and weakened, yet it is still plotting, and practising new treasons: For the atchieving whereof it hath great advantages, being an enemie in our bosome: and no sooner do out Forraign enemies, the Divel, and the world assault us, but this lurking Traitor is presently ready to open the doors, and let them into our hearts, yea, and to joyn with them to work our overthrow: how carefull therefore should we be to shake off carnall securitie: In this world there is no place of safety.

IISecondly, We must keep this watch as at all times, so in all things: For one postern unguarded is able to let in an Armie of enemies: Hence, 2 Tim, 4.5. watch thou in all things: and this watch must be kept not only in things in their own nature evill, but even in indifferent things, that we abuse not our Christian libertie to sin: yea, in those actions which are in their own nature good, that we may do them in a good manner, and for a right end: So Christ exhorts in hearing, Luke 8.18. So in prayer we must watch against roving thoughts: and in giving alms against hypocrisie, Matth. 6.4.

Thirdly, We must keep this watch over all the parts and faculties of out bodies IIIand souls, especially over our sences, which being the gates of our souls, let in, and keep out both friends and enemies: Thus wee must watch over our eyes that they wander not after wanton, and wicked objects: as Job 31.1. and because our own providence is not sufficient to secure us, we must pray with David, Psal. 119.37. Turne away mine eyes from beholding vanity. We must also watch over our ears, and take heed of what we hear: and how we hear: for evill words will corrupt good manners, 1 Cor. 15.33. So over our tongues, our taste, our appetite, as Solomon adviseth, Prov. 23.2. Put a knife to thy throat, Otherwise we shall be like a City whose walls are broken down, and therefore becoms an easie prey to an enemy, Prov. 25.28.

Fourthly, Especially we must keep a strict watch over our tongues which the IVflesh abuseth as a notable instrument of all evill: which as a razor, or sharp sword, wounds not only our neighbours, but our own souls, and consciences: This David promiseth, Psal. 39.1. and this wee must doe the rather,

1. Because God requires it, Psal. 34.13. Keepe thy tongue from evill, &c.

2. Because of that power and potency which is in the tongue to draw us to good, or evill, life, or death, as Prov. 18.21. and 13.3. and 21.23.

3. The naturall maliciousness in this little member should make us watch over it the more heedfully: For Psal. 52.4. Its a sharp razor, &c. Rom. 3.13. Jam. 3.5, 6, 7, 8. It an unruly evill, Jam. 3.2. and Christian perfection consists in well ordering of the tongue, Jam. 1.26. Now in this our watch we are to keep our tongues from impious words against the Majesty of God, as blaspheming his name, profaning his Word and Ordinances, scorning his works: as also from dishonest, and unjust speeches, which tend to the prejudice of our neighbours, Ephes. 4.25. Levit. 19.16. and Saint James gives a reason for it, Jam. 4.11. such speake evill of the Law, and judge the Law: viz by doing that which the Law condemneth▪

p. 4212. We must refrain from idle speeches, and consequently from much speaking, wherein there is much vanitie, Prov. 10.19. Considering that we must be accountable for every idle word, Matth. 12.36.

Fifthly, But above all other parts, we must guard our hearts, as Solomon adviseth, Prov. 4.23. and that

1. Because of all other parts its most crafty, and deceitfull, Jer. 17.9.

2. Because it is the Chief Commander in this little world of man, ruling all other parts: Its their guid and Captain that directs all their courses: Its the Spring and Fountain of all our thoughts, words, and actio…, Luke 8.45. Mat. 15.18, 19. and 19.18. therefore it much concerns us at all times, in all places, and companies, & imploiments, whether about the service of God, or conversing with men, or alone, to keep our hearts pure, holy, sober, and righteous, least they being corrupted, mislead all our other powers, and parts, and seeing we cannot do this of our selves, we are continually to pray to the Lord who hath our hearts in his hands, that he will rule and guide them, that so with themselves, all our other faculties may be brought into subjection to him: that he will cause them to love what he loves, and to hate what he hates, as Psal. 119.36. and 141.3. and 51.10. and 86.11.

Sixthly, We must keep this watch in our spirituall Armour, especially we must use the shield of Faith, and the sword of the Spirit to assault the flesh, and VIthe lusts thereof, as soon as they approach towards us: Sometimes repelling, and wounding them with the threatnings of the Law, and sometimes thrusting them through with the sweet promises of the Gospel, which encourage us to a godly life, and with the remembrance of Gods love in Christ, and what our dear Saviour hath done, and suffered to free us from our sins: Yea, we must use this Sword of the Spirit against each particular lust▪ As when the flesh would withdraw us from the service of God, and engage us to the service of Satan, and the world, we must resist it with that Text, Exod. 20.3. wherein we are bound to worship, and serve God, and that we are redeemed for that end, Deut. 6.13. Matth. 4.10. Luke 1.74. when it moves us to neglect good works, remember, Ephes. 2.10. that we are created for this end. when it perswades to defer repentance, remember, Eccles. 12.1. Psal. 95.7, 8. when it would provoke us to love of the world, remember, Jam. 4.4. 1 Joh. 2.15. 1 Pet. 5.5. when it tempts us to pride, remember, Prov. 29.23. and 18.12. God resisteth the proud, &c. when it tempts to covetousness, remember, 1 Tim. 6.6, 10. Heb. 13.5.

Quest. What other Rules must be observed by those that would subdue the flesh?

Answ. First, We must resist it in all the occasions that it taketh, and means which it useth to prevail against us, and see that with equal care we avoid and shun Ithem. For if we are so weak of our selves, that we are prone to fall, when no outward means provoke us thereto, how much more shall we be foiled when as their objects presents themselves, and both time, place, and company invite us to imbrace them: especially considering that by exposing our selves to these needless dangers, we tempt God to leave us to our own weakness, and to the malice of our spirituall Enemies, that so by our falls, we may learn to be more wary for the time to come. Hence Paul, Ephes. 5.4. having forbidden Fornication, &c. forbids the naming of them, together with filthy, and foolish talking, and scurrilous jesting, which are means to provoke to those sins, as we see in David, Achan, Ahab, &c. Hence, Prov. 13.20. A companion of fools shall be destroyed, and Psal. 119.115. Away from me (saith David) ye wicked, I will keepe the Commandements of my God: Hence also, Ephes. 5.11.

p. 4202. We must withstand the first beginnings of sin, and labour to quench our fiery lusts when they are first kindled in us, 1 Thes. 5.22. Abstain from all appearance of evill: and St. Jude advised, that we should be so far from entertaining sin, that we should hate the garment spotted by the flesh, Jud. 21.23.

IIIThirdly. If we would get the victory over our sinfull lusts, we must prevent them withall speed, take them unprovided, and set upon them before they be aware: For the longer we defer the fight, the more difficult, and doubtfull we make the victory. If we single them out one by one as they appear to us, we shall easily overcome them, but if we give them time to muster their Forces, and to come in Troops against us, we shall not be able to withstand their power: we should therefore (as Pharaoh) drown them in the tears of true repentance as soon as they are born: we must destroy sin in its first conception, and not suffer it to receive birth, and breath in our words, and actions, least it grow to our destruction, Jam. 1.15. Sin when it is finished brings forth death. Hence St. Austin, Caput Serpentis obs…rva: quod est caput Serpentis? prima peccati suggestio. Observe well the Serpents head, that thou mayest give give it a mortall wound: and what is this Serpents head, but the first suggestion of sin: and St. Cyprian saith, Diaboli primis titillationibus obviandum est, nec col…ber soveri debit donec in Serpentem formetur. Withstand the Divels first allurin… motions, neither let us cherish the Snake till it grow to a Serpent. Sin is an unlimited evill which admits of no bounds, if we let it have full liberty to enlarge it self, like Elias his cloud, &c. and if we do not this, we are not so wise for our souls, as we are about Earthly things: If fire be cast into our bosoms, we will presently cast it out: and quench it when it first takes hold of our houses: we mend our garments when the rent is small: we presently stop the gap when the water hath made a breach in the bank, &c. why then should we not deal so with sin, which is a greater evil, and more dangerous, Vel exigua scintilla flammam ingentem accendit, & hominem saepenumero viperae semen perdidit: saith Nazianzen, the least spark in time grows to a great flame, and oft times the seed of the Viper hath destroyed a man: Let us therefore shun the least fault, seeing, though it be small, it will quickly be great if we let it go on. A small Error in the beginning of the way, may become great in the end of the journey. Sin is a Gangrene which if let alone will devoure all: and therefore here, if ever the Physitians Rule is good, Cito, longe, tarde: Flie from it speedily: go far enough, and it will be too soon if ever we return to it again. To give way to the first motions of sin is very dangerous, as appears by the examples of Cain, Solomon, Jonas, Sampson, Herod, Judas, &c.

Fourthly, We must not think any sin so small, as willingly to commit it, and to continue in it without repentance: But contrarywise we should the rather flie from the least sin, because naturally we are apt to slight and neglect such. Non est minimum in vi…a hominum negligere minima, saith Eusebius: Its not the least thing in a mans life to neglect such things as seem to be least, and I know not of what faults we may be secure, seeing we must be judged for sins of ignorance, and give an account of our idle words and thoughts. For which end let us consider.

1. That even by the least sins Gods Law is transgressed, his Justice violated, and his wrath provoked. Hence St. Hierom saith: Nec consideres quod parva peccata, sed quod magnus …it Deus, c…i displicent. Do not consider the smallness of thy sins, but the greatness of thy God who is displeased with them: and St. Austin adds, Nullum enim peccatum adeo parvum, quod non crescat neglectum. Non enim considerandum quid fecerit, sed quem offenderit, there is no sin so little which being neglected doth not increase, and we must not consider what we have done, but how great he is whom we have offended.

p. 4212. Consider that the eternall Son of God suffered the bitter death on the Cross, as well for the least, as for the greatest sins, and is any sins small which could not be purged by a less price?

3. Consider what great evills come of the least sins: For first our smallest sins defile our persons, and makes us abominable in Gods sight, especially when we willingly entertain, or live in them. It ill becomes the Temples of the Holy Ghost to have such sluttish corners: It ill beseems us who are espoused to Christ, to come into his presence with such blemishes, and loathsome defilements.

2. The least sins do wound, and being often committed, do …ear the Conscience: as much use makes the hand brawny, and little drops, do hollow the hardest stones: and small blows cut down the strongest Oakes, they also harden the forehead, and make the face impudent.

3. If we would know how much even those sins which they would count small, doe provoke the Lords wrath, we may see by those severe judgments which he hath executed on Offenders in this kind, as on Nadab, and Abihu, Lev. 10.1, 2. on Vzzah, 2. Sam. 6.6. on Achan, Josh. 7. on the man that gathered sticks on the Sabbath, Numb. 15.32. on Ananias, and Saphira, Acts 5. But above all, most dreadfull was Gods judgment on our first Parents for eating of the forbidden fruit, whence St. Austin saith, Haec peccata etsi parva sint per misericordiam, fiunt magna peccatoribus negligentia. Although our sins, when they are repented of, become small, yet they are made great unto sinners through their negligence, and impenitency. So Matth. 5.22. and 12.36.

4. That we may not give way to the least sins, let us consider, that if we willingly entertain them, they will prove no less dangerous then the greatest, because they are the continuall Errors of our lives, which are more frequently committed then hainous offences, and therefore what they want in weight, they …ave in number: the tallest Ship may be sunk by the smallest sands: Hence St. Austin saith, Ne contemne peccata parva: etsi parvi facias dum ea ponderas, time saltem quando annumeras. Despise not small sins, for though thou doest but lightly esteem them whilst thou dost weigh them, yet at least fear when thou beginnest to number them. Great Rivers are filled with small drops: Gather the least things together, and they will make a great heap, &c. Great sins indeed more wast the Conscience, and are like to savage beasts, devours us at one bit, or Jonas's Whale that swallowed him up at once: But small sins also are like those little vermin, that with their multitude plagued Pharaoh and his people. But what need I speak of multitudes of sins, when the least unrepented of is sufficient to damn us.

5. If we be carefull to flie from the least sins, it will be a notable means to preserve us from falling into greater: he that gives no place to the first motions of covetousness, is safe from usury, bribery, extortion, theft, &c. He that keeps his tongue from speaking irreverently of God, is safe from cursing, and blasphemy: He that makes Conscience of vain swearing, is safe from perjury, &c. therefore St. Hierom saith, Satis prodesse ad cautionem discimus etiam minima pro maximis cavere. Its a good caution in avoiding sin, to take heed of the least, as though they were the greatest, whereas if we ordinarily swallow smaller sins, it widens our throats to let down greater.

6. Consider that sin is that deadly poison which Satan the great red Dragon casts out of his mouth, and who would drink that which he hath disgorged? who would be allured to swallow these poisons which are so mortall to the soul, because they delight our carnall appetite? Sin is Satans livery, which who so willingly wea…s, acknowledges the Divels soveraignty, and his own servitude, 1 Joh. 3.8, 9.

7. Consider that those enemies are most dangerous, which are most despised: p. 422For hereby we are brought to neglect our watch, to lay aside our Armour, and Weapons, and to fall i… to the deadly slumber of carnall security, and what Enemy is so weak, that cannot cut the throat of the strongest when he is a sleep, and disarmed? Nullum peccatum tam parvum est, quod contemptu non fiat magnum, saith St. Augustine, there is no sin so small, which contempt will not make …reat.

8. Consider that if we do not hate all sin, small as well as great, we hate not any with a Christian hatred: For they that hate sin truly, and spiritually, doe it upon these grounds.

1. Because it hath the Divels stamp, and Superscription on it, who is Cods, and our greatest Enemy, and this his Image is upon the smallest, as well as the greatest sins.

2. Such hate sin because they love, and fear God, and would not do any thing which might displease him; and they hate it because its so odious to God, so opposite to his Law, and contrary to his nature, upon which grounds they hate every sin, small and great: and though they doe not equally hate all, yet they are not in love with any.

Fifthly, The next Rule for the subduing of the flesh is, that we must neglect Vno sin as though we were in no danger of falling into it. For we have the seed of all sin in us, and need nothing to the committing of it, but that God should leave us to our selves, and Satans tentations: Hence we are commanded to work out our salvation with fear and trembling, Phil. 2.12. and when we think we stand, to take heed of falling, 1 Cor. 10.12.

Sixthly, The last Rule is, that we set no stint to our mortification, but that VIwe endeavour from one degree to aspire to another, till we come to perfection: we must not deale with these Spirituall Enemies as Joash with the Aramites, 2 King. 13.18. contenting our selves with two or three victories over them: much less as the Israelites with those cursed Nations, suffering them quietly to dwell with us, on condition that they will contribute something to our pleasure, profit, &c. but we must war with them till we have utterly rooted them out: or at least to deal with them, as Joshuah with the Gibeonites, to make them our slaves. Let us not deal with them as Saul and Ahab with Agag, and Benhadad, get the victory, and so suffer them to live, least through Gods judgment they kill us because we killed not them: neither with Saul, let us destroy the meanest of our lusts, and keep the fattest alive which bring most pleasure, or profit to us: Let us not be like Herod, that refrained from many sins, but would not part with his Herodias: But our mortification must be without stint, or restraint, extending to all lusts in respect of the object, and in respect of the time, continually even to the end of our liues: and thus continuing faithfull to the death, we shall receive the Crown of life, Rev. 2.10. And lastly in respect of the degrees, we must not content our selves that we have mortified our lusts in some measure, but we must strive after perfection, not suffering sin to live in any of our members, but must cleanse our selves from all filthiness of flesh & Spirit, &c. 2 Co. 7.1. Labouring to be perfect as our heavenly Father is perfect, Mat. 5.48. For which end we must pray God to sanctifie us throughout, 1 Thes. 5.23. and Christ our Saviour to sanctifie and cleanse us by th… washing of water by the Word, &c. Ephes. 5.25. and to our prayers, we must add our endeavours to encrease in the measure of mortification, getting daily new victories over all our sinfull lusts. True grace is growing grace, &c.

Quest. What means may we use to strengthen the Spirit to the obtaining of the victory?

IAnsw. First▪ We must avoid the means whereby its weakned. For in this spirituall warfare both these concur in the same actions: for the famishing of the Flesh, is the nourishing of the Spirit, and the weakning of the one, is the p. 423strengthening of the other. Quantum carni detrahes, tantum facies animum spirituals bona habitudine relucere, saith Basil. Look how much thou detractest from the flesh, so much thou makest thy spirituall part to prosper and flourish in good health, and liking. Now the chief means whereby the Spirit is weakned, are our sins, whereby we grieve the good Spirit of God, and make him weary of lodging in our hearts but above others, such sins weakens the Spirit as are committed against knowledge, and conscience, wilfully, and presumptuously: with which kind of obstinate rebellion the spirit is tired, that he will no longet contend with us, but leave us to our lusts, and a reprobate mind to go on to our perdition, Gen. 6.3. So it was with the old world. Of this God complains, Amos 2.13. that he was pressed under their sins as a cart under the sheaves: For this God gave the Gentiles up to vile affections, &c. Rom. 1.26. we must not therefore quench the Spirit, 1 Thes. 5.19. nor grieve him, Ephes. 4.30.

Quest. But what are those speciall sins which most wound and w…aken the Spirit?

Answ. First, Ignorance, and blindness of mind, which pulls out of the hand Iof the Spirit his chiefest weapon, the Sword of Gods Word whereby it defends it self, and offends its Enemies: It also dazels the understanding that it cannot discern the slights, and subtilties of our Spirituall Enemies, nor on which side they strike us, nor how to ward off their blows.

Secondly, Infidelity, which disables the Spirit whilst it deprives it of the chief IIcomforts, and encouragements whereby its strengthened against the assaults of the flesh, viz. Gods sweet promises of grace in this life, and of glory in the next, to all those who walk in the Spirit, and mortifie the flesh. Yea it weakens the spirituall bond of our union with Christ, which is our Faith, by which alone he is applyed, and so hinders the influences of his graces, by which we are strengthened against the flesh, and enabled to withstand the assaults of all our spiritual enemies.

Thirdly, Impenitency, which is most pernicious to the health, and vigour of the Spirit: for besides, that it hinders all the operations of Faith, the application IIIof Christ, and all the promises made in him, our communion with God, hiding his loving countenance from us, in the appehensions whereof consists the life of our lives, it also depriveth us of peace of conscience, and joy in the holy Ghost, by which our spiritual man is strengthened, & after we have received wounds by the flesh in the spirituall f…ight, it hinders their cure, and causeth them to rankle, and daily to grow more incurable.

Fourthly, Carnal security, and hardness of heart greatly weakens the spirit, whereby we bless our selves when our state is dangerous, and have no sence, and IVfeeling, either of Gods mercy, and love, or of his displeasure, by the one whereof the Spirit is strengthened in Gods service, and by the other we are preserved from sinning against him. Carnall security weakens the Spirit, as it makes us put the evill day far from us, and utterly to neglect our spiritual enemies, as though there were no danger; It makes us lay aside our watch, and so to lie open to the assaults of our adversaries, and to neglect the means of our safety.

Fifthly, The love of the world, which like birdlime, so besmears the wings of of our soul, that thereby it is fastened to the earth, and worldly vanities: more especially Vthe love of honours, and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory. The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven; It choaks the seed of the word that it cannot take root, and bear fruit: It frustrates all the good motions of the Spirit, that they cannot take effect: It exposes us to many tentations, and sna…es which drown men in destruction, 1 Tim p. 4246.9, 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures, and fulness of joy which is as Gods right hand for ever more. For when the flesh is pamperd with these carnall delights, the spirit is pined: when its made fat with gluttony, the spirit grows lean, fulness of wine, and the Spirit will not stand together, as we see, Ephes. 5.18.

IISecondly, We must not provide for the Spirit poison instead of wholesome food, nor carnall weapons instead of spirituall: As, instead of the pure Word of God, and heavenly Manna, the sincere milk of the Gospel, and Sacraments, we must not feed our souls with humane inventions, and traditions, will-worship, and superstitious devotions, not warranted by Scripture; of which, the more liberally that we feed, the more lean we wax in our spiritual strength, and stature, yea, the more feeble we grow in all spirituall graces.

2. We must not provide for this spirituall warfare, carnall weapons. For 2 Cor. 10.4. the weapons of our warfare are not carnal, &c. As for example, we must not fight against the flesh with fleshly anger, and carnal revenge. For Jam. 1.20. the wrath of man works not the righteousness of God: we must not seek to subdue the flesh with popish fasting, called the Doctrine of Divels, 1 Tim. 4.1, 3. But with our fasting when we have just occasion, we must joyn Prayer, the one being the end, the other the means enabling us thereunto.

Thirdly, We must not remit any thing of our zeal in holy duties, and give way to coldness, and formality therein. For we may the more easily preserve the strength of the Spirit, whilst its in the best plight, then recover it when its diminished again, the more resolutely we stand in the strength of grace received, the more willing the Lord is to assist us in fighting his battels: the more carefull we are to encrease his spirituall Talents, the more willing he is to redouble them,

4. Lastly, we must avoid fleshly sloth, and negligence: and must use Gods gifts, and graces in the exercise of Christian duties to the glory of him that gave them. Our knowledge must be exercised in the practice of what we know: Our Faith in good works: our love to God, and our neighbours in performing all holy duties we owe them. For if we could abound in all graces, yet if we did not use them for our own defence, and the discomforting our enemies, we should be never the neerer in obtaining the victory.

Quest. How may wee cheare up, and comfort the Spirit to this Conflict?

IAnsw. First, We must earnestly desire to have the Spirit more strengthened, and the gifts, and graces of it more enlarged, and multiplied in us. God hath promised that if we want the Spirit, and ask it of him, he will give it us, Luke 11.13. So if we have it, and desire, and beg an increase of the gifts of it, he will satisfie our desires, and carry it on to perfection, Psal. 145.19. Phil. 1.6. For therefore doth the Lord give us these longings that we may satisfie them, we must not therefore rest content with any measure of grace received, but go on from grace to grace, till we come to perfection: and this is an infallible sign of the regenerate, who are therefore said to be trees of righteousness of Gods own planting, Psal. 92.14. which are most fruitfull in their old age: they are like the morning light, which shines more, and more to the perfect day, Prov. 4.18. they are Gods bildings, which is still setting up till it be fully finished, Ephes. 2.20. they are Gods Children who grow from strength to strength, till they come to a perfect stature: therefore we must desire to grow in grace, Ephes. 4.12, 13. Joh. 15.2. 2 Pet. 3.18.

Secondly, We must use all good means for the strengthening of the spirit; for which end,

1. We must be diligent in hearing, reading, and meditating on the word of God, which is the ministry of grace, and salvation; not only the seed whereby p. 425we are begotten again, but the food also whereby we are nourished till we come to a full age in Christ, 1 Pet. 2.2. and because a time of scarcity may come, we must (with Joseph) lay up aforehand that we may have provision in such times as those. For if food be withdrawn from the spirit, it will languish, and not be able to stand against the assaults of the flesh in the day of battell.

2. To the Ministery of the Word, we must joyn the frequent use of the Lords Supper, which is a spirituall feast, purposely ordained by our Saviour Christ, for the strengthening our communion with him by the Spirit, and for the replenishing of us with all those sanctifying graces, whereby we may be enabled to resist the flesh.

3. We must use the help of holy conference, instructing, exhorting, admonishing, counselling, and comforting one another, that we may be further edified in our holy Faith, Jude 20.

Thirdly, If we will strengthen the Spirit, we must nourish the good motions IIIthereof, neither utterly quenching them, nor delaying to put them in practice, but presently obeying them, taking the first, and best opportunity of performing those duties which it requires: as when a fit opportunitie being offered, it moves us to prayer, either to beg the graces which we want, or to give thanks for benefits received, we are not to neglect this motion utterly, nor to cool it by delayes, but presently to put it in execution. So in other duties either of piety to God, or of mercy, and charity to men, we must not put them off to another time, but presently set upon them, making hay while the Sun shines, &c. which will much chear, and comfort the Spirit, being thus readily obeyed.

Fourthly, We must be careful of maintaining our peace with God, and our IVassurance of his love, and favour which is best done by preserving peace in our own Consciences, keeping them clear from known, and voluntary sins, whereby our Father may be angered, and we exposed to his judgments. For if God be offended, his Spirit cannot, be well pleased with us, neither will he renew our strength, nor send us fresh supplies of grace, to strengthen us against our spirituall Enemies: neither can our regenerate spirit with courage fight against the Divell, the World, and the Fesh, when it wants the light of Gods countenance, and its peace is interrupted with him. Yea, we must endeavour to have, not only Gods graces habitually, but to feel their severall actions, and operations working our hearts to all good duties. And these feelings of faith, and comforts of the Spirit are best obtained, and kept, when as we preserve our communion, and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances, of Hearing, Prayer, receiving the Sacraments, and frequenting the publick Assemblies, where God is present by his spirit, as Psal. 42.1, 2. and 84.1. &c. when we labour daily in the mortification of our sins, which separate between God and us, and exercise our selves in all holy duties of his service, thereby glorifying his Name, and edifying our neighbours by our good example.

Fifthly, We must carefully preserve our bodies, and souls, which are his VTemple, in purity from all pollution of sin: For as a good aire, and sweet habitation doth much refresh, and strengthen our natural, and vitall spirits, and preserves our bodies in health: So no less doth it chear up the Spirit of God within us, if we provide him a cleanly lodging, free from sinfull impurity, sweetned with the incense of our prayers, and adorned with the flowers, and fruits of our good works, and holy obedience.

Sixthly, If we would strengthen the Spirit, and increase in us the gifts and VIgraces thereof, we must keep them in continual exercise, and cause these habits to shew themselves in their functions, and operations: For as breathing and moving p. 426are necessary for preserving the life of our bodies: So fruitfull working, and holy walking in all Christian duties is for preserving, and cherishing the life of the Spirit, Gal. 5.25. If we live in the Spirit, let us walk in the Spirit, Let the fire of the Spirit have fit vent to send out its flames in holy, and righteous actions, it will live and blaze, but if we stop its vent, it will presently die. Let Faith exercise it self in apprehending the promises, in waiting for performances, fighting against doubting, and in bea…ing the fruits of good works, it will from a grain of mustard-seed, grow to be a great tree, from smoaking flax, to a burning flame, and from a feeble assent to a full perswasion. Let love be exercised in doing, and suffering for Gods sake, in performing all holy services, and Christian duties to God and our neighbours, it will grow from a spark to a great fire. Let the shoulders of patience be inured to bear the Cross of Christ, and suffer afflictions: to put up wrongs, and overcome evill with good, though they be weak at first, they will become hardy, and strong. Exercise encreaseth graces, but ease and sloth weakens them, we should therefore resolve with David, Psal. 119.32, 33, 34.

VIISeventhly, The last and principall means to cherish the Spirit, is earnest and effectuall prayer to God that he will strengthen our weakness, and quicken our dulness, and support our faintness, by a constant renewing of his spirit in us, and sending a continuall supply of his saving graces, to reenforce, and refresh our decayed bands, that by these Auxiliaries, they may be enabled to stand in the day of battell, and to get the victory over all our spirituall Enemies. Its God that teaches our hands to war, and our fingers to fight, Psal. 144.1. and that gives us at the last a full, and final victory, and then adds the Crown of victory, even everlasting glory. Mr. Downhams Christian warfare.

Quest. But the flesh and Spirit being but qualities, how can they be said to fight together?

Answ. Because the flesh and Spirit are mixed together in the whole regenerate man, and in all the powers of his soul: as light and darkness are mixed in the air in the dawning of the day: and as heat and cold are mixed together in lukewarm water: we cannot say that one part of the water is hot, and another cold, but heat and cold are mixed in every part: so the man regenerate, is not in one part flesh, and another spirit, but the whole mind is partly flesh, and partly spirit, and so are the will and affections, &c. Now upon this mixture it is that the powers of the soul are carried, and disposed divers ways, and hereupon follows the combate.

Quest. How doth the lust of the flesh shew it self?

IAnsw. First, it defiles, and suppresses the good motions of the Spirit: Hence Paul saith, Rom. 7.21, 23. when I would doe good, evill is present: and the Law of the flesh rebels against the Law of the mind, Hereupon the flesh is fitly compared to the disease called Ephialtes, or the mare, in which men in their slumber, think they feel a thing as heavy as lead to lie upon their breasts, which they can no way remove.

Secondly, It brings forth, and fills the mind with wicked cogitations, and rebellious IIinclinations: Hence concupiscence is said to tempt, to entice, and to draw away the mind of man, Jam. 1.14.

Quest. What are the contary actions of the spirit?

Answ. First, To curb, and restrain the flesh: Hence St. John saith, the regenerate Iman cannot sin, 1 Joh. 3.9,

Secondly, To beget good motions, inclinations, and thoughts agreeable to the IIwill of God, as in David, Psal. 16.7. My reins instruct me in the night season: and Isa. 30.21. thine ears shall hear a voice behind thee, &c. and thus by the concurrence of these contrary actions in the same man is the combate made.

Quest. Why is there such a contrariety between the flesh and spirit?

p. 427Answ. Because the Spirit is the gift of righteousness, and the flesh stands in a double opposition to it.

1. In the want of righteousness. 2. In a proness to all unrighteousness.

Object. But naturall men also have a combat in them. For they can say, video meliora, proboque, deteriora sequor. I see and approve of what is good, but doe that which is naught?

Answ. This combat is between the naturall conscience, and rebellious affections, and its incident to all men that have in them any conscience, or light of reason.

Quest. Have all believers this combat in them?

Answ. No: For 1. Only such as be of years have it: for Infants, though they have the seed of grace in them, yet do they want the act, or exercise of it, and Itherefore they feel not this combat, because it stands in action.

Secondly, This combate is in the godly in the time of this life only. For in death the flesh is abolished, and consequently this combate ceaseth.

Quest. What are the effects of this combate in the godly?

Answ. It hinders them that they cannot do the things that they would, Gal. 5.17. and that three wayes.

1. It makes them that they cannot live in the practice of any one sin, 1 Joh. 3.9.

2. If at any time they fall, it staies and keeps them that they sin not with full consent of will, but they can say, the evil which I hate, that doe I, Rom. 7.19.

3. Though in the ordinary course of their lives they do that which is good, yet by reason of this conflict they fail in the doing of it, Rom. 7.18. Hence it follows that all the works of regenerate men are mixed with sin, and in the rigor of justice deserve damnation.

Object. Sin is the transgression of the Law: but good works are no transgression of the Law, and therefore they are no sins?

Answ. I answer to the Minor: The transgression of the Law is two-fold. One which is directly against the Law, both for matter and manner: 2. When that is done which the Law requires, but not in that manner it should be done: and thus good works become sinfull.

Object. Good works are from the Spirit of God: but nothing proceeding from the Spirit of God is sin?

Answ. Things proceeding from the Spirit of God alone, or from the Spirit immediately, are no sins: but good works proceed not only from the Spirit, but also from the mind, and will of man, as instruments of the Spirit: and when an effect proceeds from sundry causes that are subordinate, it takes unto it the nature of the second cause: hereupon our works are partly spirituall, and partly carnall, as the mind and will of the doer is.

Object. But good works please God, and what pleases God is no sin?

Answ. They please God, because the doer of them is in Christ. Again, they please not God before, or withour pardon. For they are accepted, because God approves his own work in us, and pardons the defect thereof.

Object. No sins are to be done, therefore if good works be sin, they are not to be done?

Answ. They are not simply sins but only by accident. For as God commands them, they are good, and as godly men doe them they are good in part. Now the reason holds only thus, that which is sin, so far forth as it is a sin, or if it be simply a sin, is not to be done.

Mr. Perkins, Vol. 2. p. 326.