The Power of Godliness, Book 4 · Chapter 1
CHAP. I. From whence the Spiritual Combate proceedeth. What we are to understand by the flesh, and what by the Spirit. How these two can be said to fight together. The Properties of these enemies. Reasons to shew that the flesh is a most dangerous enemy, with sundry Encouragements to undertake this Combate.
Question: THe Saints of God that are sanctified in every part, are sanctified but in part, and not able to exercise their mind, will and affections as they ought: let us therefore consider the fruit of their imperfection in grace, and what followeth thereupon?
A. From this, that every Child of God is truly renewed, not perfectly sanctified, followeth that Spiritual Combate or Warfare between the flesh and Spirit, which only the regenerate, and every regenerate man feels in himself more or less, according to the measure of grace received, and care to exercise himself in all things according to the Word of God. The enemies which thus fight with one another are the flesh and the Spirit, with an innumerable Army of their motions and lusts: Both which with all their forces dwell in every true Christian, making mutuall opposition, the one nilling what the other willeth, and hindering and destroying what the other furthereth and advanceth. This plainly appeareth by the Scriptures, which both discover this hostile dissention and contrary faction in the same man,Ioh. 3.6. Gal. 5.17. 1 Pet. 2.11. and opposition and conflict which ariseth from their enmity and cohabitation; their naturall division and locall union.
Q. What are we to understand by the flesh?
A. To omit many acceptations of it not pertinent to this purpose: First, It is taken for all mankind; In which sense it is said,Gen. 6 12. Isa. 40.6. Ioel 2.28. Psal. 145.21. Psal. 78.39. that all flesh had corrupted his way upon the earth; that all flesh is grass, that is, all mankind is frail and momentain; that God would poure his Spirit upon all flesh, that is, upon all men of all sorts and conditions: who are so called in respect of their frailty. And in the same sense, or much like it is taken for the whole man, consisting of soul and body.Ioh. 1.14. 1 Pet. 3.18. Eph 6.12. …sal. 56.4. Thus it is said, The word became flesh, that is, did assume our humane nature; Christ was put to death concerning the flesh, that is, his humane nature, his body being severed from his soul; We wrestle not with flesh and blood, that is, only or principally with men; The Psalmist having said, that he would not fear what flesh could do unto him; expoundeth himself in the verses following, I will not be afraid what man can do unto me. vers. 11. Rom. 2.…8. 2 Cor. .1. Psal. 79.2.Secondly, It is taken for the body of man alone consisting of many members. Cleanse your selves from all filthiness of the flesh, and of our spirit; that is, body and soul. The flesh of thy Saints have they given to the beasts of the field, that is, the dead bodies of thy servants. To live in the flesh, is to live in the body. Phil. 1.24. 1 Pet. 4.2. The signification is somewhat more restrained in that of our Saviour;Luk. 24.39. Handle me, and see me, for a Spirit hath not flesh and bones, as ye see me have. Thirdly, This word signifieth the whole nature of man, as it is born in corruption, and polluted with sinne.Gen. 6 3. Ioh. 3.6. My Spirit shall no longer contend with man, for he is flesh; that is, corrupt, walking after his lusts; That which is born of the flesh, is flesh; that is, if the Parents be defiled with sinne, then needs must the children be polluted with their corruption;Rom. 8.8. They who are in the flesh, (that is, remain in that corrupt and sinfull condition in which they were born) cannot please God. Fourthly, It is taken for that quality of corruption, frailty and infirmity of the humane nature, which is not sinne, but rather the effect and punishment which attendeth and waiteth upon it.Psal. 78.39. Ier. 17.5. 1 Cor. 15.50. He remembred that they were but flesh, that is, weak and frail; Cursed is he that maketh flesh his arm, that is, who placeth his strength and safety in weak and vain man. Flesh and blood cannot inherit the Kingdom of God; and what this flesh and blood is, he expoundeth in the next words, neither doth corruption inherit incoruption. … Cor. 10.2, 3, 4.Thus the Apostle saith, that though he walked in the flesh, yet he did not warre after the flesh, not with weak and carnall, but with strong and mighty weapons, which were able to cast down all that opposed against them; And in this sense may that speech of our Saviour be understood,Mat. 26.41. The Spirit indeed is willing, but the flesh is weak. Fifthly, The flesh is taken for the whole corruption of nature, or for that Original sinne, whereby the whole nature of man, with all the faculties and powers of his soul, are defiled. In which sense it noteth that mass of corruption and sinke of filthiness which dwelleth in all men till they be renewed by grace; or those reliques and remainders of sinne which abide still in the regenerate. In the former signification we are to understand all those places where unregenerate and wicked men are called flesh;Ioh. 3.6. Rom 7.5. Rom. 8.8. as where the Apostle saith, that when we were in the flesh, the motions of sinne which were by the Law did work in our members, to bring forth fruit unto death. In the latter we are to understand it, when it is applied unto the faithfull, who are but in part regenerate, to signifie the vitious quality of sinne, which still abideth and remaineth in them unmortified and unsubdued. So the Apostle would have the incestuous person delivered to Satan, 1 Cor. 5.5.for the destruction of the flesh, that the Spirit might be saved in the day of the Lord Jesus. But most plain and distinct is that of the same Apostle to this purpose.Gal. 5.15. The flesh lusteth against the Spirit.
Q. By what Reasons may it be shewed, that the body or sensitive faculties are not meant by the flesh?
A. First, In the whole course and current of the Scriptures we may observe, that there is much more spoken of the sinfull corruption of the soul, then of the body, and in the soul, not only of the inferiour, sensitive and animall faculties, but also of the superiour and intellectuall, as of the corruption and depravation of the mind,2 Cor. 7.1. understanding, reason, wisdom and will. Having therefore (saith the Apostle) these promises, let us cleanse our selves from all filthiness of the flesh and spirit: Where he necessarily implieth, that both in himself, and in those beloved Saints to whom he writeth, there was remaining corruption and filthiness of nature, which was to be purged away, not only in the body which is here signified by the flesh, but also in the soul,Rom. 8.7. Eph. 2.3. Tit. 1.15. which is here understood by the Spirit: Ʋnto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. And this is taught in those Exhortations,Rom. 12.1. Eph. 4.23. wherein we are called upon to labor after the renovation of the mind: for it implies that not only the body and sensitive faculties are naturally corrupted, but also the mind the chief part of man, and hereof the spirit, that is, the prime vigour, and chief faculty of the mind.Eph. 1.17, 18. 1 Thes. 5.23. Eph 4.18. And when the Apostle prayeth unto God that the minds of the faithfull might be renewed, Doth he not intimate that they were by nature blind, ignorant, corrupt and filthy? 2. The names, acts and sinnes which are attributed to the flesh, shew plainly that the corruption of soul is meant. It is called the old Adam, and the old man; it is called sinne, which hath not its seate in the body, but in the soul;Ezek. 18.4. Heb. 12.1. Gal. 5.17. It is called the sinning sinne, the sinne that easily besetteth us, the Law of sinne and death. It is said to covet, desire, or lust: And the fruits of the flesh, are not only adultery, uncleanness, murthers, drunkenness and such like; but foolishness, 1 Cor. 2.14. Ier. 17.10. Gen. 6.5. Gal. 5.19, 20. 2 Cor. 3.5.doubting, infidelity, perverseness, idolatry, witch-craft, heresie, and evil cogitations, which are sinnes of the soul and mind, and not properly and immediately of the body. 3. The flesh and the Spirit are contrary one to the other, and like mortall enemies in hostile manner they fight together, seeking one anothers ruine and destruction; but such enmity is not between the soul and body, for then they would seek one anothers overthrow, whereas contrariwise they mutually love and cherish the one the other,Eph. 5.28, 29. and are much grieved when they must part asunder. 4. The soul chiefly sinneth, and in it the mind and will. It is the Divels forge, wherein he first hammereth and fashioneth his sinfull temptations; It is the spring-head from which all the streames of sinne do runne and flow, and therefore the Divel first poysoneth it The mind first conceiveth mischief, or entertaineth the temptation, then the judgment alloweth it, if not simply, yet in respect of some circumstance, and so then the will chooseth, and the heart affecteth it. So that if the mind were bound to the good behaviour, and either would not think on wickedness, or at least would vilifie or contemn it, our peace with God, and our own consciences would be kept,Rom. 3.11, 12. Eph. 6.12. Col. 1.13. 1 Pet. 1.…4. Rom. 13.14. and we should have no sinfull seditions, and tumultuous uproares in the inferiour parts and members. The body is but the servant of the soul in acting sinne, which can or dare do nothing but by the Masters appointment. Yea, so farre is it off that our bodies should be chiefly corrupted, and the principall authours of sinne, that if we speak properly the soul only sinneth,Bell. de am. grat. lib. 5. cap. 10. & 15. and the corruption of the soul alone is sinfull, and as for the corruption of the body, it is rather the punishment of sinne then sinne it self. Lastly, Even the faithfull and regenerate are tempted, not only to sinnes wherewith the inferiour faculties of the soul are delighted, as lust, wantonness, intemperance, and the like, but also unto such sinnes as properly belong to the understanding and will, as errors, heresies, infidelity, doubting of Gods mercy, truth, providence, security, impenitency and hardness of heart. Now of what are they thus tempted, but as the Apostle telleth us, of their own concupiscence? And therefore this concupiscence extendeth as well to the superiour, as the inferiour faculties of the soul. Yea, not only are they tempted, but often foyled by yeelding to the tentation; of which we need no other proof, but that experience which every Christian may have in himself, if without partiality he will examine his own conscience. And though the actions of eating, drinking, lusting, and committing uncleanness, are immediately from the sensuall concupiscence, yet the corruption and sinfulness of these actions, is from the mind and reason. Either because it bridleth not the appetite, or pricketh it forward to excess, because it taketh delight in these voluptuous pleasures; for not the body it self, but the soul by the body taketh pleasure in eating, drinking, &c.
Q. What are we to understand by the Spirit in this matter?
A. The word Spirit is diversly taken in the Scriptures. First, For all spiritual and incorporeal substances,Ioh. 4.24. Ioh. 6.63. 1 Ioh. 5 6, 7. Eccl. 12.7. Act 7.59. 2 Cor. ….1. Psal. 31.5. 1 Thes. 5.22. 1 Cor. 2.11. Rom. 12.2. Luk. 1 47. and sometimes more specially for some one of them. Secondly, It signifies the soul of man, even as the flesh is taken for the body; but these are not opposites and enemies but dear friends, who so intirely love, that they sear nothing more then to be separated and to part company. Thirdly, It is taken for that chief and excellent intellectual faculty of the soul, called the mind, and particularly for reason and understanding; but neither can it here be taken in this sense; because this spirit it self is corrupt and sensual, and this natural reason and wisdom is enmity against God, and against this Spirit, which opposeth and fighteth against it, as against his chiefest enemy. Fourthly, It signifieth the vigour and efficacy of the understanding: as where the Apostle exhorteth the Ephesians, Eph 4.22. Luk. 1.15. Gal 3.2. Act. 2.18.to be renewed in the spirit of their mind. Fifthly, By the Spirit, we understand the gifts and graces of the Spirit, as faith, love, hope, joy, and the rest; which being fruits of the Spirit, do stand in opposition to the lusts of the flesh, and in some sort do fight against them, they being contrary the one to the other. Lastly, The Spirit signifieth a new quality of holiness, created and wrought in us by the Spirit of God, whereby all the powers and faculties of the soul are renewed according to the Image of God, in wisdom, holiness and righteousness, which continually fighteth against the flesh with the lusts thereof. In this sense we are to understand it in this matter. And this is the other Champion in this Spiritual Combate, which is described unto us in the Scriptures by divers names.Io…. 3.6. Rom. 7.6. Eph 4.22. Col. 3.10. Gal. 6.1. Ioh. 3.3. 1 Pet. 1.23. Gal 6.15. 2 Cor. 5.17. Rom. 8.2. It is called the Spirit, the new man, the Spiritual man, the regenerate man, a new creature, the Law of the Spirit of Life.
Q. How can those twain, the flesh and the Spirit fight together, being two meer qualities?
A. 1. We must know, that they are not severed asunder, as though the flesh were placed in one part of the soul, and the Spirit in another; but they are joyned and mingled together in all the faculties of the soul. The mind or understanding part, is not one part flesh, and another Spirit; but the whole mind is flesh, and the whole mind is Spirit, partly one, and partly the other. The whole will is partly flesh, and partly Spirit; the flesh and the Spirit, that is, grace and corruption not severed in place, but in nature and reason to be distinguished. As the ayr in the dawning of the day, is not wholly light or wholly dark, as at midnight and at noon-day; neither is it in one part light, in another part dark: but the whole ayr is partly light and partly drak throughout. In a Vessel of luke-warme water, the water it self is not only hot or only cold; or in one part hot, and in another part cold: but heat and cold are mixt togerher in every part of the water: So is the flesh and the Spirit mingled together in the soul of man; and this is the cause why these two contrary qualities fight together. 2. We are not so to understand it, as though this Combate were only maintained by bare and naked qualities of renewed purity, and old corruption, but that they are also backed and upheld by those Spirits which are the causes and authours of them; namely, the holy Spirit of God, and the impure and wicked Spirit Satan, the authour of al sinne and wickedness. For whilst men remain in the state of infidelity, the strong man Satan keepeth possession and dwelleth in them, though not after a gross and sensible manner, yet invisibly and spiritually, ruling and reigning in them. In which his regiment and government, he imployeth the flesh and our carnal concupiscence as his Deputy and chief Instrument, to lead sinfull men into all wickedness, the which he continually strengtheneth, enrageth, animateth unto all evil. But when a stronger then he cometh, even the good Spirit of God, he casteth him out, and taking possession, dwelleth, reigneth, and ruleth in our souls and bodies, creating in us that quality of holiness, and righteousness called the Spirit, which he substituteth a… his Vicegerent and chief Deputy in the regenerate man. Nor doth the Spirit of God leave the spiritual man to himself, but continually sendeth unto him fresh aides of renewed graces whereby he is enabled to overcome.
Q. What is the Property of these Enemies?
A. They are irreconcilable, and can never be accorded, till the one or the other be utterly subdued; yea, till the flesh be abolished, for the Spirit cannot be overcome. But though the flesh cannot prevaile against the Spirit, yet we are to know, that it is not an enemy to be contemned, but exceeding pernicious and dangerous, the mightiest and chiefest Captain under the Prince of darkness, without whose help he could do little. For though he should assault us with a huge Army of his temptations, and have his strength re-enforceed, and even twice doubled with the aides of all worldly enemies, yet they could do nothing if we did not yeeld unto their assaults, or the inbred enemy did not betray us into their hands. This is apparent in the example of our Saviour Christ, who being free from the inward corruption of the flesh, was not at all endangered with the outward temptations of the Divel. And whereas the hellish sparks of his suggestions fall into our corrupt hearts (as it were) into tinder or gun-powder, by which they are nourished and much increased in their strength and violence; they did no more work upon our blessed Saviour, whose pure nature was no jot tainted with carnall corruption, then a weak Dart that lighteth upon an impenetrable Armour, or a small spark of fire that should fall into a Sea of water. Needs then must the flesh be a dangerous enemy, seeing all danger is by and through it; needs must it above all be most pernicious, seeing it exposeth unto all mischief, and nothing without it were able to hurt us, if we be not greatly wanting to our selves, as were our first Parents.
Q. How may it appear that the flesh is a most dangerous enemy?
A. 1. It is most malicious, which appears in divers respects. First, That it is wholly evil, the fountain of all evil, the poysonous puddle from which do flow the stinking waters of all evils. And this our Saviour noteth, whereas he saith, That which cometh out of the man, defileth him. Mark. 7.18:So the Apostle James maketh this carnall lust the Mother, as the Divel is the Father of all sin and wickedness. From the inward concupiscence of the heart proceed evil thoughts. Jam. 1.14, 15.And so farre off is the Law of God from stopping this flood of wickedness, that it swelleth so much the higher, and the opposition of Gods will taketh occasion of greater rebellion, breaking down all the bounds and banks that should stay and keep it in. And as a wild beast or curst ban-dog groweth more fierce and enraged when they ar… r…sisted, or when they are curbed in and tied up:Rom. 7. So this savage flesh and sinfull corruption takes occasion by the knowledge of the Law the more to transgress it, and the more that it is checked and restrained, the more violent it groweth in its wicked rage. Secondly, It is in deadly hatred with the spiritual man, continually disturbeth his peace, undermineth his safety, and is still plotting his ruine and destruction. Neither is it possible to conceive a more bitter opposition in all things, then between the flesh and the spirit; for what the spirit undertaketh, the flesh crosseth, what that furthereth, this hindereth, and at all times and upon all occasions the one nilleth, what the other willeth. In which respect it may easily be said that these two cannot reign and flourish in the same man at once, for the prosperity of the one, is the ruine of the other, the kindling of fleshly lusts is the quenching of spiritual, the nourishing of carnal concupiscence after earthly things, is the choaking of spiritual concupiscence after that which is divine and heavenly. Thirdly, The flesh is most tyrannous if it get dominion: for it subjecteth us unto most miserable bondage and servitude, not suffering us to take any rest night nor day. There is no estate so vile and abject as the state of a bond-slave; nor no bondage comparable to the bondage of our lusts, for what lust commandeth, be it never so base, hurtful, dishonourable, (as sin ever is) it must be done. If unjust anger provoke to revenge, they must kill and slay; if filthy lust impose never so hard a task, they must undertake it, though it directly tend to the dishonour of God, the ruine of their estates, the staining of their fame, the hazard of their lives, and damnation of their souls. If covetousness command the campassing of some wealth, they must make no question of right or wrong; of hurting other men or their own persons. If ambition would have them to aspire to preferment, they must not stick to tread all under foot that stand in the way, they must lie and dissemble, swear and forswear. The gally-slave hath some rest in the night season, but the flesh will not suffer men to be quiet at any time; it solliciteth to sin continually, sleeping and waking, upon all occasions, in all companies. Nature must have refreshing, sin will never tire. But what is the wages of this toylsome life? None,Rom. 8 8. but the displeasure and curse of God, guilt of conscience, hardness of heart, and destruction of soul and body. Dearely beloved, I beseech you as strangers and pilgrims abstein from fleshly lusts, 1 Pet. 2.11.which warre against the soul. The end of which warre is not only to get the victory, and to keep us in subjection, but to cast all that are conquered into the prison of hell, and to plunge them into everlasting condemnation of soul and body. When we were in the flesh, the motions of sin which were by the Law did work in our members to bring forth fruit unto death. Rom. 7.5. Rom. 8.6.13. Gal. 6 8. 2 …et. 2.10. Rom. 6 12. & 7.…4.If we live after the flesh, we shall die. 2. The flesh is a mighty and powerfull enemy: for in the unregenerate it reigneth as a mighty Monarch or cruel Tyrant, in the little world of man, holding every faculty, power and part of soul and body in subjection; from whose force and power, the sonnes of men are not able by any outward means afforded by nature, or offered by grace, to free themselves: Nay, they neither can nor dare to attempt their liberty, because their wils are no less captivated, then their other parts and faculties, and it is their chief delight to live in this slavery. In the regenerate it is exceeding strong, though not so puissant as in them that remain in their natural corruption. For it maketh warre against the spirit, doth often foyl and overcome the godly, and carry them captive into the Law of sinne. When the godly resolve with themselves to keep the Commandements of God, what strong and manifold resistance do they find from the flesh! 3. The policy of the flesh is more pernicious then its strength.Jer. 17.9. The heart of man is deceitfull above all things, and desperately wicked. Howsoever Satan the old Serpent in respect of his natural abilities and long experience, may be more cunning and politike in himself, yet his deceit is not so great in abusing and wronging us, as is the deceit of our own flesh. For this being a part of our selves, it is of the privy councill of our thoughts, and knowing our most hidden imaginations, and secret intentions, it can take advantage of them to work to our overthrow. Now this fraud and policy of the flesh,Rom. 7.11. is most pernicious, in that it often prevaileth and much deceiveth us, which tendeth unto our exceeding hurt, even utter destruction. Moreover the danger of this deceit is so much the greater, because it is so subtill and secret, so deep and disguised, that it can hardly be discerned and found out. Our longest line cannot sound the bottom of this gulf, our quickest and most piercing sight cannot discerne the multitude and strength of these subtile enemies. 4. The flesh is a domesticall enemy, that dwelleth with us, yea in us; it keepeth possession in the strong forts and castles of our minds and wils, our hearts and affections, where our chief strength and treasure lyeth. It adhereth and inseparably cleaveth unto us, as being a part, and the greater part of our selves. Whereby the dangerousness of this enemy appeareth, for he is near at hand, that we can have no leasure and opportunity to fit and prepare our selves for the conflict, before his approach: the warre he maketh is domesticall and intestine, in our own bowels. Nay more, here one person doth not fight against another, nor the body against the soul of the same man, nor yet one faculty alone against another of a different nature, the sensitive against the reasonable, and the will and affections against the judgment and conscience; but also the self-same faculties against themselves, reason against reason, will against will, the same affection against the same, love against love, fear against fear, hope against hope. This enemy cleaving unto us in all places and at all times, is ready to watch all occasions, and to take all opportunities of doing us mischief, laying traps and snares for us in all our enterprises. Do we undertake the performance of holy and religious duties? Why then it dogs and followes us to the exercises, and distracts us with wordly cogitations and wandering thoughts, and oppresses our minds with dulness, drowsiness and carnal weariness. Are we imployed in the duties of our callings? It will make us negligent and lazy, and carry us away with carnal pleasures, or so wholly and earnestly intent on them, that we shall spare no time for Gods service, nor for the enriching of our soules with spiritual treasure. Do we eat and drink to relieve and sustain our bodies? It is ready to make our Table a snare, turning sufficiency into superfluity, and necessary food into excess and belly-chear, surfetting and drunkenness. Do we intend to refresh our selves with honest recreations? It doth attend and wait on us, moving us to consume a great part of our time in them, which should be allotted to better exercises, and even spend our strength and spirits in the immoderate use of them, whereby instead of being refreshed and cheared, we are disabled and made utterly unfit for the duties of Christianity and of our callings, and are so wholly taken up in the means, that we neglect the main end for which we use them. Yea, Do we after our labours betake our selves to our rest? When we lock our Chamber doors, we cannot shut out this enemy, but whether we will or no, it will be our bed-fellow, and is alwaies ready at our lying down to distract us from any good meditations or serious examination of what we have done or omitted the day past, to fill our minds with vain dreams and wicked imaginations, and to oppress our nature instead of refreshing it, whilst we give our selves to too much drowsiness. 5. It is indefatigable and never wearied, whereof it is that it is so impudently importunate, that though it hath many repulses yet it will take no denial, though in the conflict it be often beaten back and put to flight, yet it will never quite leave the field: but unite its scattered forces, and receiving new aids and encouragements from the divell and the world, it will afresh assault us and renew the fight; herein resembling an hunger-starved Dog who will by no means leave the house where he hath often been relieved; but no sooner is beaten out of one door, then he re-entreth into another. Yea, oftentimes the more these fleshly lusts are resisted, the more enraged and violent for the time they grow,Psal. 2.3. Rom. 7.8. and the means and medicines which God hath appointed to cure them, make the disease but the more desperate. 6. And lastly, This Combate between the flesh and the Spirit, is fought in a place of great disadvantage, namely, this world, where the worser part hath many friends and strong aides, even millions of wicked men, and whole Legions of Divels, and contrariwise the better part hath few friends, many enemies.
Q. What equality is there between these two Combaters, the flesh and the Spirit?
A. The flesh usually is more in measure then the Spirit. The flesh is like the mighty Gyant Goliah, and the Spirit is little and small like young David. The speech which is used of some Divines, that the regenerate man hath but the reliques of sin in him, must be understood warily, or it may admit an untruth: for the measure of grace it can be but small in respect of coruption, we receive but the first fruits of the Spirit in this life,Rom. 8.23. (which is but as a sheaf or two in comparison of the whole harvest) and must wait for the accomplishment of our redemption till the life to come. None can come to be tall men in Christ, according to the age of the fulness of Christ, till after this life.
Q. What encouragements have we then to undertake this Combate?
A. 1. The power and efficacy of the Spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives its deadly wound at the first instant of a mans conversion, and continually dieth after by little and little: and therefore it fights but as a maimed souldier. But the Spirit is continually confirmed and encreased by the holy Ghost: also it is lively and stirring, and the vertue of it is like musk; one grain whereof will give a stronger smell, then many ounces of other perfumes. Some may say, that the godly man doth more feele the flesh then the Spirit; and therefore that the flesh is every way more then the Spirit. We may answer, that we must not measure our estate by feeling, which may easily deceive us. A man shall feele a paine which is but in the top of his finger more sensibly then the health of the body: yet the health of the whole body, is more then the paine of a finger. To say nothing, that the clear sight and sense of corruption, is not attained by corruption, but by grace. In the state of corruption, by the light of nature and externall instruction, we may discerne many things to be out of order: but the poyson of corruption and depth of sinne engraved in our flesh, cannot be known without the light of grace. 2. Our grand Captain Jesus Christ hath by his death overcome, and led it captive upon the Cross, triumphing gloriously over it together with the rest of our spiritual enemies, so as none of them shall be able to hurt us. Therefore when we are weak and tired in the fight, let us fly to the standard and fight under the Shield of Christ our Saviour, who is so mighty and omnipotent that he is able to vanquish and overcome all our enemies alone,Rom. 7.23. only he would have us to fight with him in the battell, that so we might accompany him in his glorious Triumph. 3. We fight the Lords Battels, and therefore he being on our side, we are sure, (if we will but fight) to obtain the Victory in the end. 4. Though our spiritual part be but the first fruits, yet it is an earnest of the whole Harvest; though small in quantity, yet of greater power then the flesh. Greater is he that is in you, 1 Joh. 4.4.then he that is in the world. The flesh indeed is a Gyant in bigness and strength, but such an one as being in a deadly consumption, pineth away by little and little till it be wholly abolished. 5. We have a wisedom to direct us in this fight, in comparison whereof all the depth and craft of the flesh is but childish folly. The Lord hath given us his Word to be our line, which if we follow, we shall find every creek and corner in our deceitfull hearts, and discover by its light all their subtilties and crafty policies, and prevent and disappoint them by the power of grace. 6. As we are assured of Victory if we will fight, so of a glorious Crown when we have overcome; which should encourage us to suffer a little while the paines of this spiritual Warfare. When we are weary in running the Christian race, let us comfort and refresh our selves by having continually in our eye the Goale and Garland that is prepared for us.Heb. 12.2. 7. Unless we fight against the flesh, we shall be led captive of it and kept in bondage: nay, we shall utterly perish in it. Joab encourageth his Souldiers to fight against the Syrians thus, Be of good courage, and let us play the men, 2 Sam. 10.12.for our people, and for the Cities of our God: Much greater cause hath each Christian to bid battell to the flesh for the liberty of his soul, and eternal salvation. If we fight not, we die; if we make not resistance, we shall go into captivity; if we be at one with the flesh, we are at enmity with God; if we spare the flesh, we destroy our souls. But if we would prevaile, we must be couragious, vigilant, circumspect, and fervant in prayer for the assistance of the holy Spirit in this conflict, to strengthen us in the Combate, and to renew and repair our wearied, fainting and decayed graces, that so receiving new life, vigour and strength from him, we may thereby be enabled to hold out unto the end. 8. The rage of the flesh when we deal sharply with it, is but like the fury of an enemy, who hath received a mortal wound, which if for the present he be resisted, the blaze of his choler quickly goeth out, and fainting in his strength, he will fall at our feet. It is but like the reluctation and resistance of a base-minded slave, who by a few and small stripes is so enraged that he is ready to catch his Master by the throat, but if he be throughly hampered and soundly beaten, he will fall down at his feet and bear what stripes he pleaseth to give him without resistance. And therefore let us make this use of the rage of the flesh, to be moved thereby to unite our forces, and redouble our blows, and then though it make never so many gallant bravadoes, it will quickly yeeld, and we shall be sure of an happy Victory.