The Power of Godliness, Book 4 · Chapter 2
CHAP. II. Concerning the Subject of this Combate, in whom it is fought; And how the flesh and the Spirit being contrary, can be said to consist in the same Subject. What this Conflict is, and whether it be in all the regenerate after the same manner. The Causes thereof, with the manner of the Fight in our severall faculties and parts.
Question: WHat is the Subject of this Conflict, in whom it is fought?
A. The Subject of this Combate are such persons as are regenerate, and the faithfull only, that be of age and discretion, whilst they live: for in them only is the cause of this Conflict, which is the cohabitation of these enemies which assault and resist one another. 1. They that are perfectly sanctified feel no strife; as there can be no such Combate in the glorified Saints, because they are perfectly cleansed from sinne, and have no reliques of the flesh, or sinfull corruption remaining in them, nor in Adam in the state of innocency being perfectly holy. If it be objected that there was a Conflict in our Saviour, who was perfectly holy, when in his agony he prayed to have the Cup pass from him. The answer is, that this was not the Conflict between the flesh and the Spirit, but the fight of two desires in different respects, and both just; or it was the Combate between the superiour and inferour will, the will of reason, and the sensitive appetite. So a man by his sensitive appetite may desire to eat and drink, and in his superiour will may desire rather to abstain, that it may be conformable to Gods revealed will. And thus our Saviour being man, and in all things like unto, sinne only excepted, desired that the Cup of his passion might pass from him in his inferour will or natural appetite, which shunneth death and seeketh the preservation of it self: but in his reasonable will, considering the end why he came into the world, which was by his death to glorifie God in perfecting the work of our redemption, he over-ruled the natural appetite, and did wholly submit himself to the will of his Father. Neither is the sensual appetite sinfull and unlawfull, when it is subjected to the reasonable, as it was most perfectly in Christ: but when it goeth about, of a subject to become a Sovereign, and to resist and over-rule that unto which it should yeeld obedience, 2. This Conflict is not at all in those who are unregenerate and unsanctified, for in these one of the Combatants, which is the sanctifying spirit of grace, is wanting, and they are ruled by the flesh under their chief Commander Satan, whose Kingdom is not divi…ed in the carnal man, but he quietly reigneth and possesseth all in peace. Neither is there in him any power of saving effectual opposition, for he is not only sick,Eph. 2.1. 2 Cor. 4.4. Jam. 3.15. Rom. 8.7. Eph. 2.3. Rom. 6.17, 19. but starke dead in trespasses and sinnes Their mind and understa…ding is blind, dark, foolish; their wisdom is earthly, carnal, and divelish, standing in direct opposition against the wisdom of God; their desires are corrupt, according to the sinfull inclination of their froward will. Howbeit we are to know, that there is even in the carnal man another fight or skirmish, which having some seeming shew and similitude of the spiritual Conflict, is by worldly and civil men mistaken for it: But these Combats do much differ, and how they are to be distinguished we shall see hereafter, when we have spoken of the manner of this Combate. 3. This Conflict between the flesh and the Spirit is in all the regenerate, who have received spiritual illumination, and have the use of their reason and understanding, being possessed of Gods sanctifying graces, not only in their habits, but also in their acts and operations; not in the faculties alone,Gal. 5.17. but also in their functions and exercises. This is proved by the testimonies of Scripture, and common experience of all men regenerate. Neither is it possible that this mortal Combate should be fought in any, but that they must easily feel the terrible encounters and cruel blowes given on either side. Not between divers faculties, as the conscience and the will, the mind and judgment against the affections and several f…culties: but the self-same faculties, as they are regenerate, fighting against themselves as they are unregenerate; as error against truth, and truth against error in the same mind and understanding, faith against doubting, and doubting against faith in the same heart, willing against nilling, and nilling against willing, about the choosing and refusing of good and evil in the same will; the love of God conflicting and combating with the love of the world, the fear of God with the fear of men. All which doth plainly prove that their whole man is divided, and part-takings in all their faculties and powers of body and mind, the one adhering and cleaving to God, the other drawing to Satan and the world, the which is more feelingly discerned, and experimentally felt by every true Christian, then it can be demonstrated and evidenced by any mans writing. Finally, the contrary effects which every Christian may observe in himself do sufficiently argue and demonstrate that there are contrary causes in him from which they proceed. For who findeth not, after his regeneration and conversion, himself to be a Kingdom divided, and that as in his spiritual and renewed part, he hath a great desire to serve his Lord and Redeemer, so in his fleshly part, he is inclinable unto the service of sinne and Satan for the base hire of worldly vanities? And from this contrariety in affection and disposition, the Christian may discern the like contrariety in all his actions, which arise and spring from them. For one while the Spirit lifteth him aloft in heavenly meditations, and another while the flesh pulleth down his thoughts, and fixeth them upon earthly vanities; Now with posting speed he runneth in the waies of God, and sayleth with full sailes, having the wind and tide to help him forward, and soon after the flesh diverteth him into the by-paths of sinne, or maketh him sit still, or to return unto his old courses. These things sufficiently manifest to every sanctified man, that the flesh and Spirit do continually war one against another. And howsoever our chief Commander may sometime sound a retreait, and give us some intermissions for the renewing of our forces and recovery of our breath, yet utter dismissions we shall not have from this warlike service, till having overcome all our enemies by death, we shall receive the Crown of Glory.
Q. The Intellectual nature is individuall, not capable of contrary qualities.
A. It is false that the Intellectual nature is individuall, in which there is so manifest a contemperation of flesh and Spirit, that we do not what we would,Aug. Confess. lib. 8. cap. 5. Mat. 16.17. and yet we can do nothing, which we will not. Was not the will divided in Peter? wherein there was something for which it was said to him, Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it to thee, but my Father who is in Heaven; and yet there was something for which it was said unto him,vers. 23. Contraria fibi adhuc erant in Petro, veritas & mendacum Orig. in Mat. Tract. 3. Mat. 9.24. Greg. in Ez. Hom. 15. Idem. Moral. lib. 10. cap. 8. Aug. Con. li… 8. cap. 8. Omne quod loquimur, agimus, cogitamus, in dubus se…inatur agris, carne & spiritu. Hieron. in Gal. 6. 1 Joh. 5.18. Get thee behind me Satan; for thou savorest not the things that be of God, but those that be of men. And who seeth not that the heart of the poor man was divided, when he cryeth out, I believe Lord; but addeth presently, Help mine unbelief? At one and the same time, he who did not yet perfectly believe, did both believe, and was incredulous. And alwaies in the Warfare of this present life, the will is distracted betwixt good and evil, striving in the part ascending with the part falling, the sale now hanging on this side, now on that, that we must necessarily understand it to be divided in it self, whose effect is so divided. And yet we cannot inferre that the regenerate do serve God and the Divel: for with the heart they properly serve God, and yet the will hath something of its own, whereby it comes to pass that it cannot serve God perfectly; and by accident some thing comes between now and then which is not of God, which happens by humane frailty in them whom the wicked cannot touch.
Q. The flesh and the Spirit are contrary, how then can they consist in the same Subject?
A. It is impossible that contraries should stand together in the highest degrees, because they mutually expell one another. So it is impossible that the flesh and the Spirit should both reign in the same man: for as grace entreth, corruption is expelled. But in remiss degrees, contraries may consist together, though not without strife: So the flesh and the Spirit do dwell together in the regenerate, as under one roof, in remiss degrees, but not without Combate: in which one while this, another while that doth prevail or give place.
Q. What is this Conflict?
A. It is a continuall Conflict between the unregenerate part of 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 another, the flesh willing and embracing that evil which the Spirit nilleth and hateth, and nilling and shunning that good which it willeth and effecteth, and contrariwise. For in this Conflict they mutually assault one another with unreconcilable enmity and unpla…able contrariety; so that as the one getteth, the other loseth, as the one gathereth strength, the other is weakned; and look how much this prevaileth and triumpheth: so much his enemy and opposite is foyled and dejected. Like herein to a pair of Scales, in which the rising of the one is alwaies joyned with the going down of the other; or like the Spleen in the body, the swelling whereof is joyned with the others Consumption.
Q. Is this Combate in all the regenerate after the same manner?
A. This Conflict between the flesh and the Spirit is not in all the faithfull after the same manner, nor in the same measure, but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving unto his servants a great measure of strength and spiritual grace by which they obtain an easie Victory, wherein the bounty of his goodness clearly shineth; or a less or scanter proportion, by which nowithstanding they are enabled as certainly, though not so speedily to overcome, hereby magnifying the all-sufficiency of his power, which more manifestly appeares in our greatest weakness.2 Cor. 12.9. For according as the measure of our spiritual strength and riches of Gods grace, as also of carnal corruption differ in respect of their divers proportions, such is the difference of this Christian Combate between one faithfull man and another. Some receive but a small measure of spiritual grace, and these through their weakness, commonly make warre against the assaults and encounters of the flesh but weakly; though the Lord performing to them his gracious promise, will not suffer them to be tempted above their strength. Sometimes there is in the regenerate less reformation of their corrupt natures, by the restraining grace of God and the common gifts of the Spirit, by reason whereof the flesh is of greater strength, and the corruptions thereof are much more malignant: So that though they have a great measure of strength and spiritual grace, yet they cannot with any ease, or in short time get the upper-hand, but there is much strugling and wrestling, sharp and fierce assaults on both sides. Finally, the Lord to shew the riches of his bounty, doth somtimes give unto his servants such a large measure of grace, spiritual strength, knowledge, faith, love, Christian magnanimity and the rest, that none of their spiritual enemies are able to withstand them, but in the first encounters after this strength received, they foyl, wound, and vanquish them, either leading them captive without any great resistance, or else putting them to a shamefull flight. But this Christian Champion doth not thus prevail by vertue of any natural strength, but through the gifts of the Spirit.
Q. What are the Causes of this Conflict?
A. 1. The remote Cause is the will of God appointing this Fight; and to this purpose, not perfecting our sanctification in this life, but in part regenerating, and in part leaving us unregenerate. Of this Counsell of God divers Reasons may be yeelded. 1. It is profitable for the setting forth of his glory. It doth most manifest and magnifie the glory of Gods power; for the weaker we are in our regenerate part, the more clearly his power and wisdom shineth, which so strengtheneth this weak part, that it is able to stand in the day of Battell, and in the end obtaineth a full and perfect Victory. Again, God is glorified, when we are moved hereby to attribute the whole glory and praise of our salvation to the alone mercy of God,2 Cor. 12.9. both in respect of the beginning and perfecting thereof. Moreover, the wisdom and power of God is more manifested and glorified, when he doth his great works by contrary means and causes, which in their own nature would rather hinder them; as to preserve his graces by temptations. Lastly, We are hereby made more thankfull unto the Lord, and more cheerfull in singing to his praise. For the more sensible we are of Gods Benefits, the better we esteem them, and consequently receive them with greater thankfulness: but the more we have found the want of them, the more sensibly do we apprehend their excellency when we enjoy them. Our restoring out of a state of imperfection unto perfection, is much more acceptable, then if we had alwaies been preserved in it,Rom. 7.24, 25. even as it gives us more contentment, having been poor to be made, then to be born rich. The more free our graces received do appear unto us, the more are we affected with them: But our growth in sanctification is manifested to be the free gift of grace by the opposition of the flesh. 2. It is profitable for our good, and the furthering of our happiness. It is effectual to make us deny our selves, and a notable means to train us up in humility, which is a grace most acceptable unto God, and to subdue our pride, and all vain-glorious conceit, which above all vices is most odious and hatefull. We are hereby moved to abhorue sinne, which God hateth, with greater detestation, when as by our own experience we find the venom and poyson of it working in our selves; and to bewaile and forsake it with more earnest endeavour, when we discerne and see what miserable effects it produceth, and what bitter and cursed fruits it bringeth forth in us. By the sight and sense of these sinfull corruptions still dwelling in us, we are occasioned to fly oftner unto God by fervant prayers, acknowledging and bewailing them before the Throne of Grace, earnestly craving the remission of them, and the assistance of Gods grace and holy Spirit, whereby we may be enabled to mortifie our corruptions, and to fly all sinne for the time to come. We have also through these corruptions dwelling in us, the benefit of spiritual exercise, whilst we make warre against them, withstand their assaults, prepare our selves for the Conflict, watch over our own hearts that we be not surprized at unawares, mortifie and subdue them with the Sword of the Spirit, exercise the spiritual graces received from God, and our selves in all holy duties which God requireth for the obtaining of Victory. It may serve to make us go on in our pilgrimage with contentment, and to bear all afflictions which are laid upon us with meekness and patience, not only because we have deserved them by sinne, but also because we know and have experience that these corrections are necessary to bridle and mortifie the flesh with the lusts thereof, and serve as drawing salves to draw out the coar of our corruptions. It is also profitable for the weaning of our hearts and affections from the world, and to make us long after our heavenly happiness, when as we find our selves tired and wearied in fighting, not onelyonly with forreign foes, but with these secret intestine in our own bowels. The Crown of Glory and eternal rest will be the more welcome, and the graces of the Spirit the more glorious, as our Conflicts in this life are the more sharp and difficult.2 Tim. 4.8. The shade is comfortable to the weary Traveller. The Guord pleased Jonah well, when the Sunne beat upon him that he was ready to faint. 3. It is suitable and seasonable to the time and place wherein we live, that these reliques of sin should remain in us. For it is appointed by God that we should not in this life attain unto perfection, but that we should only labour after it and attain unto it in the life to come. The immediate formall cause of this Combate is two-fold.Gal. 5.17. The one is the contrariety which is between the flesh and the spirit, which is exceeding hostile, and full of all enmity and opposition: for in nature they are directly oppsite, as heat and cold, light and darkness, health and sickness. What is the Spirit infused into us, but the quality of holiness and righteousness renewed according to Gods Image? What is the flesh, but the defaceing of this Image, the deprivation of this Original righteousness, and the stain of natural corruption which hath overspred and defiled all the powers and parts of our souls and bodies? The other is their cohabitation and dwelling together in the same place and subject, the same room and faculty, which ministreth unto them, mutually occasion, and imposeth a necessity of their continuall opposition, even as when fire and water, heat and cold meet together.
Q. What is the manner of this Fight?
A. As the enemies are spiritual, so is the manner of the Fight spiritual, by inward lusting and concupiscence, whereby motions and inclinations, either good or evil are stirred up in the soul and heart.Gal. 5.17. And thus there is a contrary lusting between the flesh and the spirit, the one lusting against the other. In which their contrary lusting, they both of them mainly aime at two general ends. The first aim of the flesh, is to stirre up and incline us unto such lusts, desires and motions as are sinfull and contrary to the Law of God; as to infidelity, impenitency, pride, self-love, hatred, envy, uncleanness, covetousness and such like: Or to speak more distinctly, it endeavoureth to beget and stirre up, preserve and nourish evil cogitations in the mind, wicked inclinations in the will, and sinfull affections and desires in the heart; in which respect it is fitly compared to a fiery Furnace or boyling Pot,Hos. 7.4. Iam. 1.14, 15. which continually sendeth up sparks and smoak; and by the Apostle James it is likened to a filthy Harlot, which by her alluring baits inticeth to commit folly with her, upon which followeth the conception and birth of sinne, causing death. And our Saviour Christ telleth us, that from within, even in the heart, (that is, the sinfull flesh and natural corruption which resideth in the heart) proceed evil thoughts, adulteries, fornications, Mat. 15.18, 19murthers, thefts, covetousness, wickedness, deceit, laciviousness, an evil eye, plasphemy, pride, foolishness. The second action or aim of the flesh is, either to repress and smother the good motions and inclinations which the Spirit exciteth and stirreth up in us, or else to poison and corrupt them, that they may become unprofitable and turned into sinne. So when the Spirit moveth us to perform some good duty of Gods service, of justice or mercy, it will labour to quench this motion, and to withdraw us from it, either by alluring us utterly to neglect it, or to spend our time rather in pursuing worldly vanities, or by perswading us, that there is such difficulty in it, that we shall not be possibly able to compass or atchieve it; that it is very irkesome and unpleasant, or unprofitable and not worth our labour; that the loss we shall sustain by it is present, the gain uncertain. But if it cannot wholly pervert, then it inticeth us to use delaies, because we may be fitter or have better opportunity to perform it hereafter, then at this present; It also hangeth dulness and sloth upon us, that we are loath to stirre about the work of God, or at least undertake it as men do things by half-chare, unto which they bear no hearty affection. Finally, it endeavoureth to interrupt or distract us in them, and to stain them with our imperfections and corruptions, that they may not be acceptable. As when we set our selves to pray or hear the Word, it will put into our minds worldly cogitations and wandering thoughts, that so we may not attend those holy exercises, or else oppress our hearts with drowsie dulness, deadness of Spirit and carnal weariness, so as we cannot perform them with any cheerfulness. The Spirit aimeth at a two-fold end also. First, It endeavoureth to stirre up and preserve good motions and inclinations in us, as good meditations in the mind, good resolutions in the will, good desires and affections in the heart, which are conformable and agreeable to the holy will and Word of God. Thus the Apostle saith,1 Joh. 2.20. That we have received an unction from the holy One whereby we know all things. And St Paul exhorteth us not to quench the Spirit, that is, the good motions which arise from it,1 Thes. 5.19. Psal. 16.7. as it were sparks from the fire. So David: I will bless the Lord who hath given me counsell; my reines also instruct me in the night season; that is, those sweet meditations and motions which the Spirit secretly in the night season putteth into our minds and hearts.Esa. 30.21. And the Prophet Esay saith, that the ears of the faithfull shall hear a voice behind them, saying, This is the way walk ye in it, when they turned to the right hand, and when they turned to the left: Which is to be understood not only of the voice of Gods Ministers outwardly speaking unto us in the Ministery of the Word, but also of the voice of the Spirit secretly by the good motions thereof leading us into all truth. For so our Saviour promiseth accordingly,Ioh. 16.8, 13. that he would send his Spirit the Comforter, who should convince the world of sinne, righteousness and judgment; and that when he was come, he should lead the faithfull into all truth; and reveale unto them things to come. The second action of the Spirit is, to labour and endeavour the suppression and subduing those evil motions which the flesh raiseth in us, and still moveth us to take the first and best opportunity of serving God and doing his will. So also it purifieth the heart by faith from all our sinfull corruptions, and maketh us to labour and strive against our infirmities and imperfections, that we may with fervency of Spirit and cheerfulness of heart perform all holy duties and service unto God; and when in these endeavours we come short of our desires, through this sinfull flesh which doth so easily compass us, it moveth us to bewaile our imperfections, and still more and more to labour in the use of all good means, whereby we may attain unto more perfection, as we see in the example of the Apostle Paul, who kept under this body of corruption, beating it,2 Cor. 9.27. as it were, black and blew, that he might hold it with the lusts thereof in subjection; whereof when he failed, and was either hindred from doing good, or led captive unto sinne, he makes lamentable complaints of these rebellious lusts; and not contenting himself with that portion of grace and godliness unto which he had attained, he forgat what was past, and still did labour and strive to attain unto more perfection And thus the Spirit mastereth and subdueth the flesh, so as it cannot have full liberty, and take its full swing in sinne, as it desireth: according to that of the Apostle,1 Joh. 3.9. Whosoever is born of God doth not commit sinne, for his seed remaineth in him; that is, grace wrought in the heart by the Holy Ghost, which resisteth the rebellious desires of the flesh; and he cannot sin, (namely like the unregenerate with full swing and consent of will) because he is born of God.
Q. Let us consider the manner of this Fight between the flesh and the Spirit in our severall faculties and parts?
A. 1. The understanding being in part regenerate and sanctified, and in part unregenerate and corrupt, partly enlightned with spiritual, sound and saving knowledge, and partly obscured with the reliques of ignorance; and not onelyonly so, but also much defiled and depraved with curiosity, dulness, negligence, presumption or conceit of knowledge, there is a continuall Combate maintained in it, between sound knowledge on the one side, and palpable ignorance, gross dulness, vain presumption which make resistance. In the mind there is a Conflict between the knowledge of the truth and natural blindness or ignorance. For seeing in this life we know but in part, 1 Cor. 13.12.therefore knowledge of the truth must needs be joyned with ignorance in all that are enlightned: and one of them being contrary to another, they strive to over-shadow and over-cast each other. And this is the cause of this Conflict, whilst ignorance striving to keep its place in the understanding, raiseth thick mists and dark fogs to obscure the light of truth, and to put out or dazle the eyes of the mind; and on the other side saving knowledg doth endeavour with the Sun-shine of truth shining clearly in Gods Word, to dispell and scatter these misty fogs by little and little, untill it shine forth brightly unto perfect day. Again, carnal curiosity neglecting those things that are profitable, necessary, and revealed to be known of us, laboureth after nice and idle speculations and curious questions, which as they are useless and vain, so also abstruse and secret; or else diveth into Gods hidden counsels which he hath forbidden us to search and prie into. But saving knowledge not only leaveth secret things as belonging to the Lord our God, Deut. 29.29.but also represseth and mortifieth our curiosity as much as may be; and restraining us from going about to understand above that which is meet, it understandeth in sobriety, according as God hath dealt to every man the measure of faith. Rom. 12.3.It apprehendeth things revealed as belonging unto us, and aimeth more at the use and fruit in practice, then in the theory and speculation, and to have feeling and experience of a little, rather then a bare conceipt and ability to discourse of much. And yet it resteth not in a small measure, yea in truth not in the greatest proportion, but still laboureth after spiritual growth, and encrease daily more and more untill it come to perfection in Jesus Christ. But as the mind enlightned is quick to apprehend, and carefull to encrease in the knowledge of spiritual things; so it is unapt to conceive, and sluggish to search after the understanding of heavenly misteries. Our sight is dimme and old, to which great things appear small, and small things none at all. Our best endeavoures after the knowledge of Gods Word, are not unfitly resembled to the motions of a man sick of a Fever, whose labour is mixt with much sloth and feebleness. By nature we are not more blind then self-conceited, knowing nothing, and yet vainly puffed up as if we understood all things; which poison is partly abated, not utterly expelled by the power of grace; so that in the renewed mind, there is a continuall Conflict between the conceit of knowledge and soundness of truth, these two both residing in the same power of the soul, and yet being directly opposite the one to the other. Emptiness breedeth a desire of encrease; conceit of fulness cloyeth the appetite. Thus it fareth with the most holy in this life, though not with all men in the same measure and degree; from whence these conclusions follow. 1. All Christians endued with the saving and sanctifying Spirit of God are illightned soundly, dist…nctly, certainly to understand the things that be of God:Prov. 30.2. but the most holy are ignorant of many things, know nothing for measure, clearness, and certainty as they ought to do. 2. The assent that is given to the truth of God is imperfect, mixed with much doubting; as the man in the Gospel saith,Mar. 9.24. Lord, I believe, help my unbelief. The righteous do firmely give credit to the Scriptures, as the undoubted, infallible Word of life, and Rule of Religion: but this belief is not grown to perfect strength, nor freed from assaults of unbelief. 3. The righteous are in part acquainted with their natural blindness and corruption, but their darkness and corruption is far deeper then they can prie into. Every man is ignorant of much more then he knoweth by himself, and guilty of more sinnes then he can discerne in himself. 4. The godly man desires to encrease in knowledge of things profitable, but through infirmity he is prone to seek to know much, rather than what is behovefull, and tends to the furtherance of his salvation. 5. The Church of God was never so happy, that all godly and religious learned Divines should be of one mind in all points of Religion. The reason of it is, because natural blindness yet remaining, prevails more or less. Men that are dim-sighted and cannot discerne without Spectacles, if they be set to discry a thing a farre off, the most of them would be of divers opinions of it. The reliques of ignorance still possessing the mind of the regenerate, is the cause why they know but in part, and see the truth of God through a glass darkly; the which imperfection of their spiritual sight and knowledg, worketh in them only a probable opinion in some things, and not a well-setled, resolved judgment, which maketh them to take that way which their conceipt apprehendeth as the most likely: like divers men intending to travell towards the same City, who being uncertain and doubtfull of the direct way in every point and turning, do in that particular choose divers paths, all leading to the same place, though some more direct, others much about. 6. These contrary qualities do fight continually one with another, and interchangeably both prevaile sometimes, and sometimes are again foiled and get the worst. As for example, knowledge in the regenerate part of the mind, assaulteth ignorance that is mixed with it, and with the light of Gods truth, scattereth and dispelleth the dark mists of ignorance; and soon after, ignorance through the neglect of reading, meditation, hearing the Word, prayer and holy conferences gathereth strength, and bleareth again the eyes of the understanding, that it cannot so clearly at least after a saving, feeling, and experimentall manner discerne the things of God. And when ignorance prevailes, men otherwise godly and religious, may leave the way of truth and fall into errours, after their understandings have been truly enlightned, the flesh dazling the eyes of their mind, whilst with its mists and fogs it darkneth the light which formerly did shine unto them. The which befalleth them sometimes, not only in the knowledge of those points of Religion which are of less consequence, but also exceeding weighty and fundamentall, as we see in the example of the Corintheans and the Galathians, even after the truth of the Gospel had been preached unto them. And as one man may erre, so may an hundred; yea, a whole particular Church. For in respect of this Combate, the estate and condition of all men is alike: that which is the state of every man, is the case of all, the same reason being of the whole and all the parts. Whence it appears, that the Church militant upon earth is subject to errour. But yet as the diseases of the body be of two sorts; some curable, and some incurable which are to death; so likewise errours are. And the Church though it be subject to sundry fals, yet it cannot erre in foundation to death: the errours of Gods Children be curable. Some may here say, If all men and Churches be subject to errour, then it shall not be good to joyn with any of them, but to separate from them all. I answer, though they may and do erre, yet we must not separate from them, so long as they do not separate from Christ. Though the visible Church offend, yet may we not forsake her untill Christ sue a Bill of Divorce against her.An pudebit eos illic dis cumbere, ubi vident Christum non pudere? Au illo sa…ctiores & m…ndiores erant? Bright. Apoc 3.20. We need not fear infection amongst them by Communion and society, that sup with Christ and enjoy his presence in his holy Ordinances. But seeing through the flesh remaining in us, we are subject to ignorance and errour: this should make us to conform our opinion to the analogy of faith, and as to hold fast those Doctrines which are manifestly grounded upon the Scriptures, so to be modest and sober in maintaining such points as are doubtfull and controversall, when as other of our Brethren differ from us; Because we may erre by reason of these reliques of ignorance abiding in us; and they may erre also out of humane frailty. Finally, seeing the reliques of ignorance and error will never leave us till death divide us, this must make us labour continually in the use of all good means, whereby our minds may be more and more illightned. And especially we are to hear the Word, study and meditate in the Scriptures, and call often and earnestly by fervant prayers for the assistance and illumination of Gods holy Spirit, whereby we may be preserved from errour, and led into all truth. For if David who was wiser then his Ancients, had need to make that prayer; Open mine eyes, O Lord, that I may see the Wonders of thy Law; Psal. 119.18.And if the Apostle Paul who was immediately taught by Christ, desired above all things still more and more to know Christ, then how much more should we,Phil. 3.10. who come farre short of their perfection? Again, constant, clear and firm assent to the Word of truth is opposite to unbelief, and is opposed by it. These two contraries do warre continually in the soul, and sometimes the worst part doth get the upper-hand: In which temptation the godly have greatly staggered at the truth of Gods Promises, and questioned what the Lord hath spoken. David confesseth of himself, I said in my haste all men are lyars; Psal. 116.11. Psal. 77.9. Luk. 24.25. Luk. 1.20.The Disciples hear from Christ, O fools and slow of heart, to believe those things that are spoken by the Prophets: Zachary is striken dumb, because he believed not what was spoken unto him by the Angel of the Lord. Abraham is much commended in Scripture for his constant belief in the Promises of grace: but many tokens of unbelief are noted in him. Thus we see that the assent which men give to the words of truth, is often shaken through the infirmity of the flesh. Moreover, sound knowledge is assaulted with vain curiosity and conceit of self-sufficiency, which so prevailes in the godly now and then, that neglecting the search of things necessary, sound and comfortable, they give themselves to vain and idle speculations, matters of doubtfull disputation, distracting controversies, genealogies and such like. The Apostles Exhortation is not causeless, Give not heed to Jewish Fables, 1 Tim. 1.4. Tit. 2.1. Ioh 9.2. Luk. 13.23.but speak the things which become sound doctrine. The Disciples are more forward to enquire, whether the blind man or his Father had sinned, than to be informed what use they should make of that visitation: to be resolved of the number of them that should be saved, than to strive to make their calling and election sure. This is an hereditary disease which we derived from our first parents, and in some measure more or less doth hang upon all the sonnes of God, so long as they carry about with them this body of sinne. Lastly, Sound and sanctified knowledge doth encounter that spirituall laziness and deceit of minde, whereby we are apt to rest in the superficiall and sleight apprehension of truth, not possessing the fruit and comfort of it: But this deceit prevails with us many times to the great prejudice of our spirituall welfare. Many times good Christians forgetting themselves, and giving place to sloth and security, do rest in this, that they hear the word, pray, can repeat what they have heard, be able to confer of matters of religion, but labour not to be well-grounded in the true religion, to possess the word as their own, and to be throughly changed into the nature of it. 2. The faculty of thinking, studying, devising, is partly renewed by grace, partly corrupted by the flesh, partly spirituall, and partly carnall, from which cohabitation of grace and corruption, followeth a continuall strife and fight of thoughts and cogitations, imaginations and motions, devices, meditations and purposes, which labour mutually to expell one another, and to keep the minde in their sole possession. For when the spirit lifteth up the minde in divine contemplation, and causeth it to think and meditate on heavenly things as the end of our hopes, or on the service of God, the duties of Christianity, or of our lawfull callings, as the means whereby we may attain unto them; then the flesh depresseth and pulleth it down, and by suggesting such thoughts as be simply worldly and wicked, or at least impertinent, vain and unseasonable in respect of present imployment, do cause it to stoop unto earthly vanity. But the spirit finding it self thus defeated of those spirituall excellencies, which so earnestly it desireth, doth not rest thus dejected and depressed, but shaking off the thoughts of sinfull vanities and sensuall delights, it leaveth the earth and up again it mounteth in spirituall and heavenly thoughts. In respect of this combate it fareth thus with the spirituall man.Phil. 3.20. Col 3.1. First, He doth earnestly and with intention minde the things that are above, devise honest things, and bend his thoughts to that which is most excellent: but he is so clogged with the flesh that he cannot sore aloft, nor walk with God in heavenly contemplation, as he desireth. Secondly, It is his chief delight to commune with the Lord in secret, and in all his thoughts to acknowledge him: but by reason of the flesh he finds it tedious and irksome to keep his heart attentively to things above; as labour is wearisome to them that love idleness, follow liberty. Thirdly, The thought of evil is distastfull, odious, and yet he feels wicked motions issuing continually from the stinking puddle of original corruption, which he cannot dry up. Fourthly, The main study and set resolution of the godly man is to pursue that which is approved in the sight of God: but the flesh interrupteth these holy determinations, and suggesteth many devices of sinne, which oft times finde too great harbour in the soul. What good soul is not pestered with thoughts of pride, covetousness, vanity, voluptuousness, devices of revenge, cosenage, fraud, revenge, injustice, and how to lessen or excuse sinne? 3. The faculty of judging is in part renewed by grace to discern the things that differ, and to approve the things that are excellent, but in part remains corrupt with errour, vanity and folly: from which ariseth a conflict between the judgement of the flesh and of the spirit. For so farre forth as the minde is enlightened to discern between truth and falshood, right and wrong, good and evil, it doth allow and approve, esteem and prize the one simply and in comparison, and disallow, reject and vilifie the other; but so farre forth as it still remaineth erroneous, vain and foolish, it mistaketh errour for truth, wrong for right,Psal. 73.13, 15 and evil for good. So David himself being ignorant of the state of the godly and wicked in this life in respect of prosperity and adversity, and that these things happen alike to all, was ready by a false judgement to condemn the generation of Gods children, but that after going into the Sanctuary his mind was enlightened with the knowledge of the truth, and his judgement gave right evidence.Act. 10.14, 34, 35, And the Apostle Peter being ignorant of the abrogating of the cermonial Law after the death of Christ, and of the breaking down of the partition wall between the Jews and Gentiles, judgeth the creatures of God unclean which he had sanctified, and that he was so confined within the Land of Jury, that he might not preach unto the Gentiles: but when God by vision had inlightened his minde with the knowledge of the truth, he reformed also the errour of his judgement. The case standing thus with the man regeneate, it followeth: First, That a man renewed by grace doth truly judg his state by nature to be miserable and vile, sinne to be abhominable and filthy; but he cannot sufficiently discover the depth of his misery, or the multitude and hainousness of his transgressions. The best men sinne many times when they know it not: and every mans sinne is greater than he doth account it. Secondly, A sanctified heart doth highly prize the favour of God, and the joys of Heaven, as farre to be preferred above the pleasures of sinne, and all transitory vanities of this life: but his capacity is too shallow to comprehend the worth of heavenly things in their due measure. The things of God are infinitely more excellent than our esteem of them. Thirdly, The Spirit of God opening the eyes of a man regenerate to see and discern the incomprehensible value of spiritual things, he doth resolve to seek after them, though it be with the loss of all earthly contentments, and to persist immoveably in the pursuit of them, notwithstanding all occurrences which might divert or turn him aside: But when the judgment of the flesh prevaileth, a good man may preferre the less good before the greater, and disallow that in comparison which he esteemed in it self considered. Thus Peter denied his Master to save his life; and he that in a general and constant determination hath chosen God for his portion, in some particular acts may approve vanity rather than affliction. Fourthly, By reason of this mixture of grace and corruption in the faculty of discerning, the most wise and judicious do often erre, taking evil for good, and good for evil, wrong for right, and right for wrong. And hereby we easily perceive that the wisdom of the world which is earthly, sensuall, and divelish, doth abide in the heart renewed with spiritual wisdom from above, which two mutually oppose each other with might and main. For the one is wholly taken up and exercised in spiritual and heavenly things, which it seeth, knoweth, and esteemeth as most excellent, and doth contemn worldly vanities as dross and dung, yea, loss in comparison of them: but the other is wholly devoted to earthly things and transitory trifles; looketh only downward, and not able to discerne the glorious beauty of those divine excellencies, it is only delighted in beholding those things whose beauty is subject to the senses and natural reason: about which it is continually exercised. Peter may be an example for this matter, in whom we may see our own faces: for in that notable confession of faith in Christ, which he made in the name of all the Disciples, he shewed that in his mind he savoured the things of God, Mat. 16.16. Mat. 16.23.who a little after is reprehended by our Saviour for his carnal counsel, as not savouring the things of God. And thus it standeth with Christians in this world, whiles the wisdom of the Spirit doth exercise her sovereignty, and is preserved, nourished, and kept, they are wise to do good, couragious for the truth, forward in the practice of piety and godliness: But when carnal wisdom getteth the start, and dimmeth the sight of sound judgment with the mists of errour, shews of vanities, and policies of the flesh, then they take counsel and follow courses prejudiciall to their peace and safety. 4. The reliques of corruption still remain in the renewed faculty of remembring, which causeth a continuall sight in that power of the soul. For the memory so farre as it is spiritual, laboureth to blot out and deface all worldly, wicked and sinfull impressions, and to have imprinted in it, those heavenly and spiritual documents and instructions which have been entrusted unto it by the sanctified understanding, that it might call them to mind seasonably and with due effect. Contrariwise the flesh and unregenerate part standeth in direct opposition to the spirit, labouring to reprint and repeate those lessons of impiety and prophaneness which before our conversion especially, and since also we have learned in the School of the Divel and of the world; and to work in us oblivion and forgetfulness of all good things, whereby those heavenly Treasures and spiritual Jewels are presently cast out of doors, as soon as they are received; or if the understanding of them be kept in the brain for discourse, their vigour is lost in the heart. The aim of the Spirit is to treasure up and hide the Word of God in the heart, that it might effectually and with fruit be recalled as occasion requireth. The action of the flesh is to race out all remembrance of what is truly good and acceptable, by causing utter forgetfulness of what hath been taught or done, or besotting men to rest in the bare, fruitless, dead repetition of it without life or power. For that is forgotten, which affecteth not according to the nature and quality of the thing. Again, the Spirit endeavoureth to cast out the rubbish of impiety, prophaness, scurrility, filthiness, ribaldry, malitiousness, that it might never be remembred without hatred or detestation. But the flesh solliciteth to the delightfull remembrance of wickedness past, that by the pleasure of it the soul might be defiled. Thus it standeth with the regenerate: First, He doth truly and effectually remember the things that concern his peace, and the glory of God: but is not able to recall them when occasion is offered, as he ought. Secondly, He doth look back upon sinnes past with grief and hatred, but cannot at all times detest the thought of them, never loath their remembrance in that measure as is fit. Thirdly, When the flesh prevails through the laziness, security, and infirmity of the faithfull, then they stain themselves with the delightfull remembrance of evil, or the slight remembrance of what is seriously to be minded. 5. The faculty of willing and nilling, choosing, refusing, and prosecuting, is in part renewed, and in part remains corrupt; which two contrary factions war together without ceasing: for the regenerate part willeth and enforceth that which is good, and nilleth and rejecteth all evil: but the part unregenerate willeth and chooseth that which is evil in it self, or at least some inferiour good in place of the chief, and nilleth and refuseth that which is truly, absolutely, universally good. As for example, the spiritual part being guided by the understanding, enlightned with saving knowledge, chooseth and embraceth God as the chief good, his Kingdom and righteousness as the chief happiness, and refuseth and contemneth the world and earthly vanities, the service of Satan, and the momentanie pleasures of sinne, which in the end bring death and destruction; though they for the present be bitter to the flesh, and much more imbittered by afflictions, and these be sweet and delightfull to the carnal appetite. But contrariwise that part of the will which remaineth unregenerate, being directed by that wisdom which is worldly, sensul and divelish, neglecteth and refuseth the present comforts of grace which it relisheth not, and the future hopes of heavenly happiness which it knoweth not, as being out of sight and beyond the apprehension of sense, uncertain, and not to be compassed without great difficulty; and it chooseth and embraceth this present world with the vain honours, uncertain riches, and sinfull pleasures of it; because they are subject to the senses and may be had in present possession. First, A man sanctified by the Spirit, is enabled to will and choose that which is spiritually good, in truth, order, and sincerity: but he cannot will it in perfection and measure as he ought, according as the goodness of the thing deserves. Secondly, He doth truly nill all evil, and refuse, contemn, and tread under-feet the base vanities of this world, which sollicite to draw the heart from God: but he cannot turn from evil, nor despise vanity in that exactness the Word requireth. Thirdly, As the will of the regenerate is corrupt in part, so are the motions, wishes and desires which arise from it: which ordinarily are mastered by grace, but now and then prevail against the Spirit and get ground of it. From this Combate in the intellectual nature springeth another betwixt faith and the contrary extreams, infidelity and presumption, which continually assault one another, sometimes the one, sometimes the other getting the better in the particular skirmish, although in conclusion and end of the fight, faith alwaies overcometh and obtaineth a full and final Victory. In the mean time, even after that by faith we have laid hold on the Promises, and have grown to a great measure of strength and to an high degree of perswasion; doubting and infidelity, taking the opportunity of some grievous temptation, do give unto our faith many wounds and foils,Heb. 11.11. Rom. 4.19. Mat. 14.30. Psal. 42.6. & 73.13. & 77.10. of which notwithstanding it recovereth upon the renewing of our Covenant with God. Contrariwise our faith is assaulted with presumption, whereby the flesh moveth us falsly to apply the Promises, and to presume of Gods love and our own salvation. For though these do potentially belong to all the faithful, yet they cannot actually be applied unto them, so long as they live and lie securely in some known sins without repentance. But against these also faith prevaileth, when as it purifieth the heart, bringeth to a sight and sense of sinne, to a loathing and detestation of them, with constant resolution and earnest endeavour to leave and forsake them. Thus the case stands in this particular: First, The strongest faith is imperfect, and mixt with the contrary unbelief, doubting, presumption. Secondly, Faith is an uniform, universall, constant adherence to the whole truth of God in habite, though the act be often interrupted Thirdly, By reason of this fight, when unbelief prevailes, the very child of God may fall into fits and pangs of despair. Yea, this despair may be so extream, that it shall weaken the body and consume it, more than any sickness. Fourthly, Though the faithfull man be brought to despair of his election and salvation in Christ, yet his desparation is neither totall nor finall. It is not totall, because he doth not despair with his whole heart, faith even at that instant lusting against despair. It is not finall, because he shall recover before the end of this life. The affections are subordinate to the will, in which the conflict is not more dangerous, but more turbulent and violent. Poyson in the brain is as mortall and pernicious as any other, but in the stomack much more raging and violent: so the corruption of minde and will is no less perillous, but that of the affections more sensible and grievous. The hard stone in the heart striveth with the soft flesh, rebellion with obedience, corruption with grace, and whilest the spirit draweth the heart unto God, and spiritual and heavenly things, that it may inseparably cleave and adhere unto them, the flesh pulleth it back and with-draweth it from them, and laboureth to keep it still fixed and fastned upon earthly and worldly vanities. There is a con…inuall conflict between the affections, wherein the same affections divided (as it were) between grace and corruption do fight and strive against themselves; and sometimes being cross matched, do mutually oppose and encounter other affections and passions which are contrary and opposite unto them; the former combate being exercised in contrary, the latter about the same subjects. Thus the love of God, and of spirituall and heavenly things is assaulted with self-love, love of the world, and hatred of those Divine excellencies; Affiance in God, his providence and promises, with confidence in the creatures, and diffidence in the all-sufficient creatour; zeal of Gods glory with carnall blind zeal, coldness and lukewarmness; the fear of God which is ingenuous and filiall, with fear of men, and fear of God which is slavish and servile; Hope in God, with earthly hopes, and also with presumption and despair; Sorrow for sinne, with worldly sorrow which causeth death, and also with wretchlesness and carnal security: Joy in the holy Ghost and spiritual rejoycing in God, with carnal joy in the pleasures of sinne, and desperate grief for worldly losses, Alacrity and chearfulness in Gods service, with carnal chearfulness in pursuing our sensual and sinfull delights, and also with lumpish heaviness, dullness, deadness of heart and carnall weariness. In which conflict though the spirit receive many foyles through the raging violence of these wild heasts and rebellious passions, and is oftentimes so wounded, that in outward appearance there seemeth to be no life remaining, yet it proveth to be but a dangerous swound, out of which recovering with redoubled valour, it reneweth the combate and getteth the victory. Though it seem but a small spark remaining of a great fire, almost extinguished with a flood of passions, and so covered under the ashes of corruptions that it scarce appeareth, yet when the Spirit of God doth blow upon it, it increaseth in strength to a great flame. In respect of this mixture of grace and corruption in the whole soul and every faculty of it, a man regenerate is like him that hath one legge sound, the other lame; who in every step which he makes doth not wholly halt or wholly go upright, but partly halt, and partly go upright. At the same time he is inclined to contraries, affecteth things that cannot stand together▪ like a man in a boat on the water, who goeth upward because he is carried upward by the vessel; and at the same time goes downward, because he walks downward in the same vessel at the same instant. But when corruption getteth the better against grace, there ariseth in the godly a certain deadness or hardness of heart, of which they complain with great bitterness. Lastly, If there be a combate in the whole soul, it must needs take place in the renewed conscience, which is the reflection of the soul upon it self. For as it is regenerate it is so inlightned and rectified by the spirit of grace, that like a true witness it giveth an infallible testimony between God and us, excusing us when we do well, that we may proceed in well-doing, and accusing us when we have done evil, that we may forsake it and recover our selves by unfained repentance; yea before the doing of either of them both, it giveth testimony and approbation unto that which is good, that we may embrace and practise it, and also discovereth that which is wickedf and sinfull, that we may shunne and avoid it. Neither doth it only play the part o a witness, but also of a Judg, and according to this true evidence, it either justifieth us, or pronounceth the sentence of condemnation against us. From the former whereof ariseth peace, joy and comfort, whereby we are encouraged to proceed in all holy duties; and from the other, either fear whereby we are restrained from falling into sinne, or sorrow and repentance not to be repented of, causing salvation, after that we have fallen. But on the contrary, as the conscience is unregenerate it remaineth blinded with ignorance, and corrupted with benummedness, superstition, maliciousness, and therefore is continually ready to play the part of a false witness, either dawbing or colouring over our sinne with deceitfull colours, that we may ignorantly fall into it, or excusing it being committed, as though it were light and trivial, that we may continue in it without repentance; or on the other side it is ready to accuse us when we do well; and in the service of God, or the use of Christian liberty to raise in our minds superstitious fears and causeless doubts; that so being afrighted we may be hindred from Christian duties, or discouraged after we have done them. And so answerably it playeth the false Judge, condemning where God and a good conscience justifie, and justifying where they condemn. The which false sentence is the cause of carnal security when we continue in sin, and of causeless terrrours and needless fears when we are carefull to perform our duty. But the carnal conscience which lyeth asleep in security, being once awakened filleth the soul with deep doubts, grievous fears, and horrible despair of mercy and forgiveness, untill it be allayed and quieted by faith in the blood of Jesus Christ, which is sufficient to purge it from all pollutions. Thus the conscience of the regenerate is in part lightsome, pure, peaceable and lively, directing in holiness, curbing from sinne, witnessing their reconciliation with God, testifying of their uprightness, inciting and comforting them in weldoing: But [in] part it is darksome, impure, superstitious, scrupulous, unquiet, benummed, and erroneous. From which it followeth, First, That a Christian can neither perfectly understand the multitude of his sinnes, nor the measure of his grace exactly. Secondly, His peace is mixed with unquietness, and his assurance dimmely apprehended, assaulted with doubtings. Thirdly, The godly are subject to be loose in many things where in they should be strict, and to be scrupulous in some cases, wherein they may take liberty; to run too fast now and then, and anon to grow slack and lazy. Fourthly, When the flesh prevails they may fall into a great fit of security and benummedness, out of which they are ordinarily awakened with fears and terrours.