The Power of Godliness, Book 4 · Chapter 3
CHAP. III. Of the divers kindes of Combate that be in unregenerate men; And how they differ from that Combate which is proper to the Regenerate. The issue, or event of the Spiritual Combate. The Meanes to be used for the weakening of the flesh, and strengthening of the spirit unto this Combate. The effect of the Combate, with the Properties thereof.
Question: IS there no Combate in unregenerate men?
A. There be divers kinds of Combates: First, Of divers desires in different respects, or of the reasonable will and sensitive appetite in sundry considerations. This may be found in good and bad, innocent and corrupt in this life. Secondly, Of divers faculties, as of the mind or conscience with the will, reason with appetite leading to things evil, vain or hurtfull. This is to be found only in subjects corrupted with sinne, but is common to the godly and ungodly. Thirdly, Of the remainders of Gods Image, with the power of corruption in the same faculty, mind or will. This hath place in civil honest men, who continue in their natural stock, and be not changed by grace. Fourthly, Of the temporary graces of the Spirit with the strength of corruption in some sort repressed, but not mortified. This is proper to them that be in part enlightned with the knowledge of the truth, and are partakers of some common graces of the spirit, though not such as accompany salvation. Fifthly, Of the flesh and the Spirit: This is peculiar to the Saints in this life, whose graces be true, but imperfect: for where this Combate is, there is soundness of grace mixed with corruption.
Q. How doth the Combate between the flesh and the spirit differ from that of the conscience and will or affections?
A. 1. They differ in their ground or cause: for whereas the spiritual Conflict ariseth from the grace of regeneration, whereby the gifts and graces of Gods Spirit, being infused into all our powers and faculties, do make us warre against our carnal corruptions and fleshly lusts; the Conflict which is in the unregenerate ariseth from that light which shineth into the mind, and ransacketh the heart, and discovereth to the conscience what is right or wrong, good or evil. Thus the understanding by the light of nature or common grace discerning in particular actions what is good and to be embraced, and what is evil to be shunned, informeth the conscience accordingly, and leaveth it to her censure and determination, either to approve us for the doing of good and forsaking of evil, or to condemn us for the doing of evil, and neglecting of good. But the will being transported by its own sinfull corruption, and sometime overswaied with the violence of the sensitive appetite and affections, it hearkeneth unto them, and stoppeth the ears to reason and conscience. For example, the understanding informeth us that God is to be honoured above all, that our Parents are to be reverenced and obeyed, that we must love our enemies, do good to all men: But the will perverted with the baits of worldly vanities,Exo. 9.27.35. 1 Sam. 24.17. Voluptas magna me invitam subit. Sen. Med. Act. 5. doth rise up in open rebellion against reason and conscience, and resolveth that it will do what it listeth; and go on in its own course. 2. They are differenced by the manner of Conflict: for the one is free and voluntary, the other forced and constrained. The will of the regenerate freely chooseth good, refuseth evil, and laboureth the expulsion of inhabiting corruption: but the will of the unregenerate is bent upon evil, and liketh not, willingly admitteth not any thing that makes against it. In all this Conflict between Conscience and Affection, Reason and Appetite, there is no enmity and contrariety between them in their natures, neither is there more grace or less corruption in the reason and conscience, then in the will and affections:Cautus enim metuit foveam lupus, accipiterque suspectos laqueos, & opertum milvius baemum Horat. Ep. lib. 1.16. for they as well as these do like and love sinne with the pleasures and profits of it in its own nature, if they were not deterred with the fearfull consequences of Gods judgments and punishments, which they see will necessarily follow upon such sinfull premises. Others propound the difference thus; The spirit is moved to assault the flesh by the true love of God, which causeth it to make warre against carnal lusts, because they are odious unto him, as being enemies to his grace, and contrary to his holy will; and by a filial fear of his Majesty which maketh the man regenerate loath to yeeld unto any motions of sinne, least he should thereby displease and offend him: but the Combate between the conscience and affections ariseth from self-love and servile fear, which make the man unregenerate to withstand the motions of sinne in the will and affections, for fear of those punishments, which will accompany his sinnes, as horrour of conscience, shame, corporall paine, eternal death and hellish condemnation. 3. There is a difference between these Conflicts in respect of the Combatants: for in the Combate between the flesh and the spirit, there is a Conflict between grace and corruption, in the same faculties, not arising from discourse upon outward grounds of ensuing mischiefs, but from a reall change of their nature wrought by Gods Spirit, which yet is but imperfect. But in the Combate which is in the unregenerate, the Conflict is between divers faculties, which are all carnal and corrupted, fighting one of them against another, not out of hatred of sinne or love of goodness, but from the apprehension of outward things that may follow upon the committing of sinne, whereby the heart is not moved at all to turn unto God, but notwithstanding all danger continueth stiffe and obstinate. 4. Where there is only a Combate between conscience and affection, there usually follows one of these two things; either policy to rock conscience asleep, and subtilty to deceive it with carnal pretences or despair if it cannot be deluded: But the will that is truly renewed by grace, as it abhorres the evil whereunto it is inticed, so it useth all gracious means to avoid it, and declineth whatsoever might allure unto the practice of evil. 5. These Combates are distinguished in their effects. First, The unregenerate conscience gainsayeth sinne, but prevaileth not against it, and usually this is the occasion to hasten the committing of it: because the more we are restrained, the more desperatly we rebell against the Law; corruption being too strong for reason unsanctfied. But the sanctified will, as it is assisted by grace to hate sinne as sinne, so it is enabled thereby in the use of holy means to withstand the assaults of the flesh: or if through violence of tentation or neglect of means it be overtaken, this proves a gracious occasion to prevent further evils of security, pride, &c. and drives unto Christ for further sanctification. Secondly, The warre between the spirit, and the flesh causeth unto us the most secure peace, even peace with God who hath given us his Spirit to assure us of his favour and strengthen us in this spiritual Fight, against his and our enemies; peace between the faculties of our souls, when as the inferiour faculties are in quiet subjection to the superiour. It bringeth also with it unspeakable joy, spiritual comfort, and sound refreshing: because it is an evidence of our regeneration, a pledge of Gods love, an assurance of full and final Victory over all our enemies. But the Conflict of conscience in the unregenerate, causeth continuall garboyls and hot dissention, tyranny in the superiour faculties ruling only by servile fear, and rebellion in the inferiour, when they have power to break the yoke of government; horrour and anguish of mind, disconsolate sorrow and hellish despair, when the affright of conscience beareth sway; or the mad and tumultuous joy of frantick men, when the wild affections and disordered passions do silence conscience and get the upper-hand. Finally, that Conflict between the flesh and the spirit, makes the man regenerate with more care and diligence to observe his own heart, carefully to renew his repentance, and conscionably to watch over all his waies. But the Conflict of conscience is commonly joyned with secure wretchlessness, whereby the unregenerate man doth carelesly neglect the causes and occasions of this bitter Conflict, untill he be overtaken with them, and only avoideth the punishment and not the sinne which causeth it; or the sinne only, when he is sensible of the punishment, and that in respect of the outward act for servile fear of paine and smart, not with a free and willing heart. 6. The spirit and flesh doth in all things oppose against one another: the spirit the flesh in all that is evil, the flesh the spirit in all that is good. For there is no good action which the spiritual man performeth, but the flesh interposing, hindereth and interrupted it: and contrariwise there is no evil known to the spirit and done by the flesh, wherein the spirit doth not cross and oppose it. But the Conflict of conscience extendeth not to the whole course of life, but only to some particular actions, and yeelding unto the will in ordinary, common, and lesser sinnes, it only contendeth with them about the committing of such sinnes as are hanious and outragious, and especially against the second Table. 7. The last difference between these divers Conflicts is in respect of time; for the Combate between the flesh and the spirit begins at the time of regeneration, and not before: and being begun it is continual and constant to the very end of our lives, though it may have some intermissions in respect of our sense and feeling. But the Combate of conscience doth begin oftentimes long before conversion, even as soon as we have the use of reason and understanding, but it is neither constant nor continuall, but onelyonly by pangs and fits, upon occasion of some sinne already acted, or about to be committed.
Q. Is this Combate of Conscience in all unregenerate men?
A. It is not in them only, nor yet in all. For this Combate may also be in the faithfull and regenerate, yet not in the part regenerate: for the sanctified will and affections do not oppose the sanctified conscience and reason. But in the unregenerate part even the faithfull themselves do feel this Conflict in them, between conscience accusing for fear of judgment and punishment, and carnal concupiscence drawing them to sinne. The which is more weak on that side of passion, because their corruption is much abated and subdued, but stronger on the side of conscience, because it is excited with a greater illumination, discovering more manifestly the odiousness of sinne, and fearfulness of those punishments which it diserveth. Howsoever in another respect the violence of it is abated, namely, as it terrifieth with servile fear.Rom. 1.21.31. Eph. 4.17, 18. 1 Tim. 4.2. Nor is this Combate in all unregenerate persons; as in men extreamly ignorant or outragious wicked, who have blotted out the Law of nature, and are given up into a reprobate sense. This Conflict is seldom in simple people, that know not the Law; subtile wits, that are cunning to daube over sinne;Luk. 16.15. Mat. 19.20. proud justitiaries that place holiness in external acts only; nor in those that are transported with violent and outragious passion, who cannot hear the voice of conscience or the suggestion of reason.
Q. How differs this Combate between the flesh and the spirit from that between the remainders of Gods Image, and the power of corruption in the same faculty?
A. The will of a natural man retaineth some kind of liberty in natural, civil and mora… …hings,Od…runt peccare boni virtutis amore. Hor. Ep. lib. 1. Ep. 16. though it be very weak, corrupt and defective: therefore a man continuing in the state of nature, may sinne with reluctation, feel some Conflict against it in will, and as Judas had, have his after-grief for it. But this Combate differs from the spiritual, whereof we intreat in many things. 1. The natural man hath a reluctation betwixt the remnants of natural light, and moral inclination of the will on the one side, and the enormous aberration of his sensual wilfulness on the other: But the godly mans resistance is between a new divine quality in judgment, will and affections wrought by the Spirit of God on the one side, and the remainders of our native corruption on the other. 2. This Combate between the remainders of Gods Image and the power and reign of sinne, is only in things natural or moral, which may be discerned to be good or evil by the light of nature: But the Conflict between the flesh and the spirit is general, specially in things spiritual and supernatural. The natural man sinneth with reluctation in grosser crimes, such as the world doth note; but the righteous man in lesser, such as no man can challenge him for. He hath after-grief, but it is in such crimes, as nature her self, less corrupted, judgeth reproachfull:Fieri non potest, qu… ut qualis quisque fit, tal…a operetur. Z…nch in Eph. 5.15. whereas the godly mans grief is even in good duties, that sinne will not let him do them, as he would. For all acts be in nature answerable to the qualities from which they flow, and correspondent to the power and will of the worker. But there is no liberty of will in spiritual things remaining in the natural man, untill he be renewed by grace; he hath no ability to will or choose what is truly good and acceptable. And having no power to any thing supernatural, how can there be any Combate in him touching them? With the regenerate it fareth better, for by the infusion of grace he is set at liberty to will, desire, choose and prosecute the things that belong unto his peace, in which he is mightily opposed by the flesh. 3. The natural man, though he purpose not this or that particular sinne, yet to follow his own unrenewed mind and will, he alwaies purposeth and resolveth with full consent: But he that hath a contrary spirit cannot be resolute and intire in following his own will, but intendeth and setteth down with himself to walk uprightly before God. If he offend in any thing it is besides his purpose. When the naturalist standeth firme, he is fast in bondage: but when the regenerate slippeth, he is but half in sinne. For as he cannot so resolutely do the good he would, because sinne lusteth against grace: so he cannot fully consent to sinne, because the Spirit of grace lusteth against sinne in him. But the unregenerate hath set down with himself to persist in a sinfull course, even when he contendeth against the breaking forth of some evil that stirreth in him. 4. In this Combate betwixt the remainders of Gods Image and power of corruption, men follow their natural disposition, are indulgent to their corrupt inclination, aim at sinister ends and by-respects, as pleasure, profit, praise and reputation; at least, intend not the glory of God, or the mortification of the body of sinne: But the regenerate labour to crucifie and weaken the law of sinne, to kill the lusts of the flesh, that with more freedom of spirit they might serve God in righteousness and true holiness. The civil honest man detesteth theft, murder, adultery, gross and disgracefull cosenage, because he is not bent to such practises: but as for putting off of lusts, to which naturally his heart enclines, he thinks it needless, and that God who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by nature in us. The renewed Christian is of another mind, for having put on Christ, he hath put off the willing service of all sinfull lusts, and studies daily to approve himself unto God in well-doing. 5. The remainders of Gods Image in the natural man are weak and feeble, easily overborn with the violent rage of corruption. Small occasions thrust men into the committing of that evil, which they dislike, and condemn in others; as fear of loss, shame, disgrace; hope of gain, favour, or such like. But in the regenerate the power of grace is more lively and strong, and the force of corruption in part subdued, that they be not ordinarily foiled, or drawn to live after the flesh. Yet here it is to be noted, that inordinate lusts are not utterly banished by the spirit of sanctification, that we should not be molested with them: onelyonly they exercise not their tyranny over us, as in the daies when we were in subjection to the flesh. It is one thing to have sin mortified, another not to feel the stirring and moving of it in us. It is said truly then to be killed, when that is done upon it, which will make it die in time, though it take on a while: as a wound will ake and tingle after it is dressed with a healing Plaister. He that feeleth it a burthen, wherewith he is unwilling to be laden: He that desireth to be set free from it: He that reneweth his faith toward Christ, who is made of God his sanctified, and resteth on him to see these works of the Devil utterly dissolved, he hath mortified his sinne, though the Devil and sinne should rage and continue to tyrannze in him. The voluntary subjection to it, mortification presently causeth to cease: the involuntary suffering of it, is successively diminished, but never till death totally removed.
Q. What difference is there betwixt the Combate which is to be found in the temporary, and that which is proper to the regenerate?
A. Besides the remainders of Gods Image, the temporary believer is endued with the common graces of the spirit, for substance not counterfeit, though ineffectual to sanctification. He is illightned with the knowledge of Divine Mysteries, grounded upon the Scripture, which is not altogether idle and inefectual: He is drawn to believe in some sort, and with confidence to receive the Word of the Kingdom both as true and good. He may reform himself in such sort, that it may be said, Satan is cast out of him: and all this not in hypocrisie, or for fear of punishment, but freely and according to the word of grace, whereby he is moved to affect things that are above. From whence followeth a Combate in him farre greater and of another nature then that betwixt reason and appètite, conscience and affection, or the reliques of Gods Image with the power of sinne; even of the common graces of the spirit with the power of corruption repressed, not mortified or killed. But the graces of the Spirit are not soundly planted, the Word of the Kingdom is not kindly received into the heart, so as to rule with universall sovereignty, and to season throughout the powers of the soul. Temporary Christians make some account of Gods favour and the joys of Heaven in an inferiour place: but their desire of happiness is subordinate to the things of this world; in particular estimation, which is joyned with choice of heart, they preferre their special delights before Christ, and will rather leave him than leave the world, if the one of necessity must be parted with. Wherefore the will of the best unregenerate man, is still in captivity under the dominion of sinne, and his heart of an earthly temper, though it be somewhat changed by the superficial receipt of the Word of Life, which it tasteth, but digesteth not. In which respect the motions of the unregenerate in the waies of godliness may be said to be dead and accidentall; because the soul is not enlivened by the Spirit of grace: but the motion of the regenerate is lively and natural, proceeding from the Spirit of grace that dwelleth in them, whereby they are quickned in the inner man. Hereby we may gather the difference of these Combates: First, The Spirit lusteth against all evil and corruption, as against the ignorance, vanity and folly of mind, the frowardness and perversness of will, whereby it is drawn from the chief good to esteem, admire, affect, approve and follow after things transitory, that perish with the use; and to shrink, draw back, and turn from the pursuit of things spiritual and supernatural, when it is accompanied with manifold crosses and aflictions. But the temporary Christian doth voluntarily allow himself in the esteem and particular approbation of things pertaining to this life, as in themselves most usefull, and to us most necessary and excellent. His interest in them he will not intirely forgo, his title to them he will not deliberatly renounce, no not that he might gain an eternal Mansion promised in the Word, and in general esteemed by himself an excellent. If at any time the light of truth rush in and convince the conscience, specially when in practice it is made evident, that comparatively he preferreth the lesser inferiour good; he studieth not by hearty repentance to reform what is out of order, but to cover the matter with shifts and devices, distinctions and evasions, that please himself, and bleare conscience for a time. Secondly, The Spirit that quickneth the regenerate, doth rule in them, curbing and commanding all unruly passions and desires, with authority and power. Rom. 8.2. The Law of the Spirit of life, in Christ Jesus, hath made me free from the law of sinne and death. 11 Vers. 10. If Christ be in you, the body is dead because of sinne; but the Spirit is life, because of righteousness. But the temporary believer, even in the good things he doth, is maimly led by his unsound and corrupt affections, unto which the graces of the spirit be subordinate in him. Thirdly, In the Conflict betwixt the flesh and the spirit, the better part doth ordinarily prevail and get the better, that the regenerate cannot fulfill the lusts of the flesh, nor walk according to the flesh. For whosoever is born of God, overcometh the world, and this is the Victory whereby we overcome the world, even our faith, 1 Joh. 5.4. Greater is he that is in us, then he that is in the world, 1 Joh. 4.4. Sinne shall not have dominion over you: for ye are not under the Law, but under grace, Rom. 6.14. They that are Christs, have crucified the flesh with the affections and lusts thereof, Gal. 6.24. But the unregenerate man is ever indulgent to his carnal and corrupt affections, favoureth himself in his projects, and willingly yeeldeth to be overcome in that course which is according to his inclination. For he never setteth himself with any determined resolution to seek the subduing and crucifying of his speciall sinnes, as earthlymindedness, love of ease, fear of trouble or persecution, inordinate passion; at all times he is favourable to them, and when he is tryed in the particulars, he will discover what he is.
Q. Do not the godly offend in many things?
1 Reg. 8.46. 1 Joh. 1.8. Iam 3.2. Eccl. 7.20. Ioh. 9.3. Psal. 66.18. Psal. 143.2.A. If any man say he hath no sinne, he deceives himself; There is none just that sinneth not. But the godly sinne not in that manner as they do, who by a peculiar name are called sinners. God heareth not sinners, that is, such as regard wickedness in their heart, that look upon it with delight: but he heareth them that have sinne abiding in them, else it should be in vain for any man living to make supplication. They are said to be blessed, who do not stand in the way of sinners; which blessednese were none at all, if all who sinne should be esteemed sinners, and so excluded from it. The Scripture maketh mention of the pure in heart; Mat. 5.8. Psal. 24.4. Prov. 20.9. Aug Cont. Julian. l. 2. Hil. in Psal. 118.and yet the wise man saith, Who can say, I have cleansed my heart? perfectly none, but they in part that are sanctified by the Spirit. If God should despise sinners, he should despise all men, because no man is without sinne: And yet there are some of whom it is said in speciall manner. The sinners shall not stand in the assembly of the just, Psal. 1.5. The arms of sinners shall be broken: but the Lord upholdeth the righteous, Psal. 37.17. Let sinners be consumed out of the earth, and let the wicked be no more, Psal. 104.35. The wicked shall be cut off from the earth, and the transgressors shall be rooted out of it, Prov. 2.22. Though a sinner live an hundred years, it shall not go well with the wicked, Eccl. 8.12. & 9.2. Sinners love those that love them, Luk. 6.32. A distinction must be made betwixt these two, having sinne and being a sinner in Gods account. Such have sinne in whom corruption abideth and bringeth forth some fruits, either hindering good, or quenching the motions of the spirit, or drawing them unto evil. They are sinners, who live in bondage and thraldom unto sinne, and are taken captive of their lusts. Secondly, The godly fall into sinne through frailty and infirmity, when they be prevented of the temptation before they be aware,2 Chro. 32.31. or grow weary of making resistance, or be left of God to try and humble them: but they be not workers of iniquity, committers of sinne in the phrase of Scripture. He that is born of God doth not commit sinne, 1 Joh. 3.8, 9. They do no iniquity, Psal. 119.3. Simply to sinne, is more general then to do or commit sinne: every man that committeth sinne, is truly said to sinne, but not every man that sinneth, to commit or do sinne. As these speeches, to him it is sinne, Jam. 4 17. Joh. 9.41.or, ye have sinne, are taken emphatically, and note the being, cleaving, remaining of sinne in speciall and peculiar sort: so do the other of doing or committing sinne, which import as much as to sinne without strife and wrestling, with delight and indulgence, specially in lesser things. The Apostle John thus expoundeth the phrase of doing sinne: Whosoever (saith he) doth sinne, Joh. 8.34. Rom. 8.16. 1 Pet. 2.19.the same is the servant of sinne: that is to say, one that is commanded of sinne, and tyrannized over by sinne, as a drudge who cannot but do whatsoever his Master commandeth him. Whereby it is evident, that by sinning is meant, no one sin how great and grievous soever it be (that excepted which is against the Holy Ghost) but continuance with pleasure and indulgence,Joh. 3.5.8. in whose minds sinnes are incorporated by impenitency, who dwell and wallow in that filthiness. When Christ shall say, I know ye not; depart from me ye workers of iniquity, Mat. 7.23. He meaneth not only that iniquity was committed by them,…sal. 1…0.3. Psal. 28.3. but he signifieth that it was studiously committed, as a man studieth or useth his art or occupation. And this is manifest in very many Texts of Scripture, where it speaketh of the workers of iniquity: There is no darkness nor shadow of death, where the workers of iniquity may hide themselves, Job 34.22. Thou hatest all the workers of iniquity, Psal. 5.5. Fret not thy self because of evil doers, neither be thou envious against the workers of iniquity, Psal. 37.1. Be not mercifull to any wicked transgressours, Psal. 59.5. All the workers of iniquity shall be scattered, Psal. 92.7. When the righteous man turneth away from his righteousness, and committeth iniquity, and doth according to all the abhominations that the wicked man doth, Ezek. 18.24. The Angels shall gather out of his Kingdom all things that offend; and them which do iniquity, Mat. 13.41. In all which places not only the act but the mind and affection is noted: hence it is that we read in the Prophet, His heart will work iniquity, Isa. 32.6. Finally, they that are in Christ do sinne, but they walk not according to the flesh; Put on the whole Armour of God, that ye may be able to stand against the wiles of the Devil, Eph. 6.11. Resist the Devil, and he will fly, Jam. 4.7. I am able to do all things through Christ that strengtheneth me, Phil. 4 13. If ye through the Spirit do mortifie the deeds of the flesh, ye shall live, Rom. 8.13. But they walk according to the flesh, not who through infirmity do slip into that which is evil, but to whom the flesh or the things of the flesh, is the principle and chief scope of life. But they in whose mind and purpose the Spirit doth flourish, that the purpose and institution of life should depend upon, they are said to walk according to the Spirit, though now and then some things happen, which do more resemble the nature of the flesh then of the Spirit. Yea, sometime it falleth out in this infirmity, that in the regenerate themselves, the flesh doth more shew it self then the spirit, and though by a certain general motion of true faith the mind bend unto God, yet there is something in particular causes that hind…s its light, whereby he becomes too indulgent to his affections. But if all things be referred to the flesh, they are said to walk according to the flesh, although they occasionally do many things which seem to pertain to the Spirit.
Q. Is it not a note of the Child of God, that his conscience checketh him for sinne?
A. This work of conscience is to be found in unbelievers, even in all them who are touched with any sense of right and wrong, just and unjust. For in them the conscience doth not cease to strive against the flesh, untill it be seared and past all sense. But the resistance of conscience doth not hinder the full consent of will in sinning, rather it aggravates the sinne, and declareth the proneness of the will to be so strong, that it cannot be hindered from consent by the work of conscience. But this is not the Combate which we require and describe: for in that there is some thing, from which there is respect towards God, as to hate sinne for God, to hunger and thirst after righteousness, to afflict the flesh, seriously to be displeased, to ask pardon, and make supplication for grace. And though in this Conflict sin be not evermore prevented, yet it ever succeedeth to true repentance, and causeth to profit daily to a setled will not to offend.
Q. When the godly consent to sinne, doth the spirit lust against the flesh?
A. 2. Concerning the act of sinne it is true, that the will being overcome by the occasion doth give back, not without the grief of the holy spirit, but yet so that the spirit doth soon resume its rule and government, and casts forth the enemy let in, and by how much the greater breach hath been made, by so much it taketh care to fortifie all entrances that it invade not again. 2. In the act of sinning after a wonderfull manner that is committed against the will, which yet cannot be committed but by the will: for there is in the will of man regenerate something mixt, that it both willeth good with godly affection, and desires it, but being not perfectly regenerate it lusteth after evil which is contrary to good. To imagin that the will is not capable of spiritual gifts is most absurd: for the Scripture attributing purity,Mat. 5.8. Luk. 8.15. Psal. 32.11. Psal. 51.10. Ezek. 11.19. Phil. 2.13. Ezek. 36.26. goodness, uprightness to the heart, doth evidently convince that supernatural graces are infused into the will, unless we will place the most excellent gifts of Divine grace in the unreasonable part of the soul. Moreover, the habituall aversion and turning of the soul from the lust of playing the adulteress with carnal things, is it not a wonderfull change? In like manner, an infused free-given habituall goodness, is to be acknowledged in the will, which is presupposed to all godly actions. For seeing the Scripture teacheth, that God doth circumcise the heart, take away the stony heart, and give an heart of flesh, and incline the heart to walk in his waies; How can we imagine that the mind should be enlightned and the affections healed, when the will is naked and destitute of Divine grace? Now seeing the will is in part renewed and in part corrupted, what absurdity is it, that there should be contrary wishes in it at one and the same time, as there be contrary inclinations? though when the one prevails, the other gives place. When the heart consents to evil, the regenerate man shall find cause to accuse himself of sloth and negligence, in not stirring up the graces of Gods Spirit, and seeking aid from above: but hence it doth not follow, that the will doth fully agree to that which is evil, or that the renewed part doth wholly cease to make resistance.
Q. What is the Issue or Event of this Fight?
A. The Issue of it is to prevail against the flesh, but not without much molestation, and some foils. In all these things we are more then Conquerours, through him that loved us, Rom. 8.37. Resist the Devil, and he will fly, Jam. 4.7. Take unto you the whole Armour of God, that ye may be able to stand against the wiles of the Devil, Gal. 5.16, 17.Eph. 6.13. Walk in the Spirit, and fulfill not (or ye shall not fulfill) the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contr ary the one to the other: so that ye cannot do the things that ye would. The Exhortation of the Apostle is in the 16th verse, which for the ambiguity of the Greek word may be read two waies,Beza annot in Gal. 5.16. fulfill ye, or, ye shall fulfill. If it be read after the first manner, then the Exhortation stands of two parts, of which the one teacheth what is to be done, the other what is to be omitted: to wit, we must walk in the spirit, and not fufill the lusts of the flesh. But if we read them after the second manner, then it contains an Exhortation in these words: Walk in the Spirit; Paraeus in Gal. 5.10.and a Consectary adjoyned to the Exhortation: and ye shall not fulfill the lusts of the flesh. And this reading seemes most agreeable to the mind of the Apostle, to the scope and circumstances of the place. The scope is, to prescribe an Antidote to carnal liberty. For in the 13th verse he exhorted the Galatians, that they would not abuse their Christian Liberty for an occasion to the flesh: Now in this verse, he bringeth a remedy, how they might repress and bridle the rage and violence of the flesh. If ye walk in the spirit, then it shall come to pass that we shall not fulfill the lusts of the flesh. And the reason following in the 17th verse, doth more confirm, that the flesh is tamed and bridled of the spirit, as of the contrary: because contraries are expelled and cured by contraries, By this it appears, that the later reading is most fit to the sense of the Apostle; and so is it best approved of by learned and judicious Authors. The end or event of that combate is described in these words, and these two are contrary, that ye cannot do the things that ye would: which if it be referred to the words immediatly going before, then it may be interpreted of the will regenerate and unregenerate, which mutually lust one against another, and hinder each other that they cannot do what they would. But if it be referred to the exhortation before-going, then it must necessarily be understood of the regenerate power of the soul, which doth curb and bridle the desires of the flesh, that they break not forth into action. This sense the scope of the Apostle, and the reason alledged by him, doth evidently require: For how doth it follow from the contrariety between the flesh and the spirit, that we shall not follow the lusts of the flesh, if we walk in the Spirit, unless in event the spirit get the victory? Touching the prevailing of the spirit these rules are to be observed. 1. The spirit prevails not in one instant, but in the generall whole course of a mans life. So the Apostle John saith, He that is born of God sinneth not, for he preserveth himself: 1 Joh. 5.18, 19the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man, to walk according to the spirit, Rom. 8.2, 13.which is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from Barwicke to London, it may be, a man now and then will go amiss: but he speedily returns to the way again, and his generall course shall be right. The man that is led by the spirit doth for the most part walk in the perfect undefiled way, though now and then he may go astray, and slip aside. 2. The spirit prevails not without much striving, resistance, pain and difficulty. This conflict of the regenerate resembleth the practice of a sick man, who being recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would fain walk up and down, but I cannot: meaning, not that he cannot walk at all, but signifying that he cannot walk as h… would, being soon wearied through faintness. The graces of the spirit be imperfect in degree, as is the strength of the sick person, which causeth wearisomness in the Christian course. The effect of this weakness is, that it stirreth up earnest longings and desires of more perfect recovery and fuller strength: for as the feeling of bodily weariness causeth desire of perfect health and ability to stirre with more ease and speed; so doth the sense of spirituall infirmity. 3. This prevailing of the spirit, causeth not that all concupiscence doth utterly cease, or is altogether extinguished in the faithfull, that none vex or trouble them: but that it exercise not dominion over them, and draw them at pleasure whether it will. The Apostle saith not, the lusts of the flesh shall not entice, annoy or trouble you; but ye shall not be in subjection unto it, it shall not hale and draw you to fulfill the desires of it, it shall not tyrannize in you, as it doth over the unregenerate. The power of corruption is abated by little and little through the prevailing of the spirit: but corruption doth still abide, and the motions of it will still arise in the soul, so long as we live in this world. 4. This prevailing is not without some foyls, when God is pleased to leave them to themselves, that they might know what is in them;2 Chro. 32.3…. or the temptation rusheth violently upon them before they be aware; or else they grow weary of the fight, and cast down their weapons. This happeneth through the ignorance, infirmity, negligence, and sometimes security of the best of Gods servants that live in this world. The best learned are ignorant of many things, know nothing for measure as they ought: and experience witnesseth, that many things fall out of our minds by tentation, and come into forgetfulness, which would have been of great use then, and were known before. Besides, whatsoever we are, we are imperfect; hard and slow to understand, apt and prone to forget, slack heavy and weak in will, changeable and uncertain in affections, in all which, imbred pravity doth cause, that in this mortal body we carry about with us daily an army of vices, with which we must Conflict at all times in every moment. But in what things soever we are imperfect, in them also we are weak. Therefore when we cannot be sufficiently attent amidst these warres, nor sufficiently fenced for all purposes, we must needs fall sometimes, nor can the occasions of sinne that creep suddainly upon us, altogether be prevented, and wholly overcome. But if by the corrupt disposition of nature we commit so many things not well, what shall be done when force of tentation, and vehement motion of passions shall be added to it? What servant of God is there living upon earth, who doth not feel the motions of the flesh urging to that which is evil, and forcing him to complain? O miserable man that I am! Who is not interrupted in his best duties with vain, unseasonable, roving thoughts; base, filthy and wicked? Who is not hindered with unbelief, clogged with sloth, deadness, hardness of heart; distracted with vain pleasures and worldly cares? Who do not runne into no small offences, being darkned with the clouds of ignorance? Who doth not offend in many things every day by negligence, sloth, idleness, disregard and want of watchfulness, of which he repents at evening, and in which there is cause he should repent again in the morning? Yea, no doubt some deal more boldly, and by reason of infirmity presume of infirmity, and grow too indulgent to themselves in many things because they are weak. Certainly as it hapneth in a civil Common-wealth the Kingdom standing, that some parts are molested by in-rodes and incursions of the enemies, and can hardly fortifie themselves so strongly, that they should not be compelled to bear spoyles and robberies with their great damage: so it falleth out in our spiritual state, the Kingdom of Christ being confirmed in us, that to our great loss we suffer the invasion of the enemy. Thus we may see some faithfull men to be overgrown with earthlimindedness, rusted with idleness, carried away with vanity, puffed up with pride, distempered with anger, inclined to rash censuring. And which is more to be lamented, sometimes through heedlesseness, security and presumption, the godly are overtaken and fall into some gross or notorious offences. In this case, the spirit for the time being vanquished and subdued by the flesh, not quite extinguished, the man regenerate is like a Souldier, that with a blow hath his brain-pan cracked, so as he lies groveling astonished, not able to fight: or like him that hath a fit of the falling-sickness, who for a time lies like a dead man. How farre the Child of God may fall, is to be handled in more fit place hereafter: here it is sufficient to note, that a man soundly regenerate and born anew, can never sin so as to be wholly cut off from Christ. In respect of inward comfort, fellow ship and communion he may be cut off from Christ, but not in respect of union and conjunction with him. A mans arm taken with the dead palsie, hangs by, and receives no heat, life or sense, from the rest of the members, or from the head, yet for all this it remains still united and coupled to the body, and may again be recovered by Plaisters and Physick: so after a grievous fall the Child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsie for his offence: and yet indeed still remains before God a member of Christ in respect of conjunction with him, and shall be restored to his former estate after serious repentance. When the Believer falleth into gross notorious sinne, he is not cast from the state of justification and adoption, the seed of grace perisheth not utterly, faith is not clean extinguished: but for the present he hath cast himself into a damnable condition, lyeth under the Fatherly wrath of God, and hath made himself unapt immediately to enter into the Kingdom of Heaven. Immediately unapt,Psal. 32.3, 4. 1 Ioh. 1.8, 9. Ezek. 18.21. 1 Cor. 6.9. Apoc. 21. I say, for God hath instituted this order, that the act of repentance should go before the benefit of pardon; and in his holy Word ordained, that no unclean thing should enter into the Kingdom of Heaven. Nor is this Doctrine any way prejudicial to the grace of God, as if the flesh were stronger than the spirit. For the grace of God shall certainly uphold and lead the Elect and faithfull to the participation of eternal life, in which work the Lord doth take away all will of actual resisting his blessed Spirit: but the principall acts without which the salvation of the Elect cannot stand, must be distinguished from other subsequent acts in themselves not absolutely necessary to salvation, as to avoid this or that sinne, to omit the doing of this or that particular good. For the producing of the former, grace doth so work, that it gives to the Elect in due time both to be able, and to will and to do: to the other the guidance of the Spirit is not wanting to us,Eph. 4.30. but we may be and are oft wanting to the grace of God. The Spirit is able to sanctifie us throughout, and to uphold us from falling; but he worketh as he pleaseth, not as he is able; as he knowes it to be for the glory of God, and the good of the Elect, not ever to the producing of this or that particular good, or the hindering of this or that particular evil: because the Lord in his infinite wisdom knowes it not to be expedient. Besides, God is not wanting to us in any thing necessary to salvation, or that he hath promised in the Covenant of grace: but when we are foyled, we are wanting to our selves, and must bear the blame of our transgression. But what we do evilly, that God ordereth by his surpassing wisdom to a most excellent end. For God permits these foyles for weighty causes: First, That men might be abased and confounded in themselves with the consideration of their vile natures, and learn not to swell with pride; because of Gods grace. Paul saith,2 Cor. 12.7, 8. that after he had been rapt up into the third Heaven, the messenger of Satan was sent to buffet him, and (as we say) to beat him black and blew, that he might not be exalted out of measure. Secondly, That we may learn to deny our selves, and cleave unto the Lord from the bottom of our hearts. Paul saith,2 Cor. 1.9. that he was sick to death, that he might not trust in himself, but in God who raiseth the dead The effects following upon the foyles of the part regenerate are these. First, Unfeigned and bitter sorrow for our slips and fals. Of this we have example in the Church, who finding her failings and fals into sinne,Esa. 63.17. pitifully complaineth and cryeth out unto God for help. O Lord, why hast thou made us to erre from thy waies? And hardned our hearts from thy fear? Return for thy servants sake; the Tribes of thine Inheritance. Secondly,Rom 7.24. An earnest and vehement desire to be freed from the slavery of sinne, and to serve the Lord in the duties of holiness and righteousness. For as the needle in the Dial which is touched with a Loadstone may by a forcible motion turn and wind to and fro, but will never stand fixed and stedfast till it bend unto its own proper point: so the heart of the regenerate touched with Gods Spirit, howsoever through the violence of the flesh, and strength of Satans tentations, it may be averted from God, and turn this way and that way after the vanities of this world, yet it never resteth till it be again returned and inclined towards him, from whom it had first motion and being. Thirdly, There followeth an uncessant care to use all means for the encrease of grace, and to take all opportunities to subdue and crucifie the flesh; As Souldiers that have once felt the force of enemies, do labour afterwards to withstand their fury by taking all occasions and advantages to weaken their might and power. The fourth Rule is, That the Spirit doth get full Victory at the end of mans life: For then the flesh is utterly abolished, and sanctification accomplished: because no unclean thing can enter into the Kingdom of Heaven.
Q. What means must be used for the weakning of the flesh?
A. 1. We must not feed our flesh with sinfull pleasures and carnal delights, nor give it ease and contentment by satisfying and glutting it with all worldly superfluities, ease and delicacy, immoderate use of lawfull recreations and voluptuous delights. For though this might go for good policie between Nation and Nation, to help forward their enemy in their voluptuous delights, because hereby they are weakned and made effeminate; yet it is not so in this conflict with the flesh, seeing the more it is effeminated and pampered with carnal delights, the more it is strengthened against the spirit. To feed often liberally, not refraining any thing to which ones appetite leadeth, to be gratifying carnal desire, now with one thing, now with another, alas, what doth it? It distempereth the flesh with lust, it doth make the very soul fleshly affected, it indisposeth us to those exercises which are performed by the mind; it makes us fit to be kindled with anger or any such like passion. Finally, it taketh up the minde with thought what it shall next be served with in this kinde. 2. By all holy means we must restrain and withhold from the flesh whatsoever might nourish, stirre up, or strengthen sinne. For example, we must use our best endeavour to shut forth of the minde all sinfull cogitations, vain imaginations, wicked deliberations, ungodly counsels, pernicious errours, false opinions, the delightfull remembrance of sinfull pleasures. We must preserve our hearts from all unlawfull lusts, wicked desires, unruly passions, and ungodly affections, especially from covetuousness, ambition and carnal voluptuousness. We must preserve our tongues from all corrupt communication, our eyes from wanton and wicked objects, our ears from dishonest and ungodly discourses, and our mind and body from sloth, idleness, excessive delight and looseness. Finally, We must not fulfill our inordinate desires in things lawfull, but cross and curb them; as David would not drink of the waters of Bethel, which he so wonderfully desired. But if we cannot prevent the rising of evil thoughts and corrupt motions, then it must be our wisdome to quench them with all speed, and to watch against all things that might kindle and enflame them; specially we must wat…h over our senses, which being the gates of our souls, do either let in or keep out friends and enemies. 3. The flesh must be resisted in the first beginnings of sinne, and in all occasions which it taketh.Heb 3.13. If we give sinne an inch, it will take an ell; it knoweth better how not to begin, than having begun to make an end. Give the waters no passage. It is most safe to encounter the enemy before he hath set foot upon our borders; or if he have made entrance before we were aware, to drive him out before he be entrenched. And as we must resist the first motions, so must we shunne all occasions of sinne. He that feareth death, if he be wise, he will not drink poyson, nor thrust himself into needless and dangerous quarrels, nor expose his person to any perils which threaten destruction. He that would preserve his riches which he loveth, will not entertain occasions of needless expences, much less suffer his doors to stand wide open in the night, or invite known thieves to lodge with him. 4. We must neglect no sinne, as though we were in no danger of falling into it, nor esteem any sin so small as that we may willingly or negligently commit it. We are prone to all sinne, if God leave us to our selves: and the hurt of the least sinne is exceeding dangerous. The smallest sinne is an aversion from God, the transgression of his law, the violater of his justice; it defileth the soul, woundeth conscience, weakneth the power of grace, grieveth the Spirit, hardneth the heart, makes entrance for greater, and disinableth to fight manfully against the most notorious offences. And here let us be warned, that we excuse not our selves in any slip or oversight, though it appear little or small: for sin will harbour where it is defended and countenanced. And if we plead for it by way of excusing, we cannot set against it in good earnest, nor will slight dislike be of force to keep it under. 5. Our mortification must be without stint or restraint, extending it self in respect of the object, unto all our lusts, and not unto some only; in respect of the time it must be continuall, even to the very end of our lives; and in respect of degree, we must not content our selves to have overcome and mortified all our sinfull lusts in some small measure, but we must labour and strive after perfection.2 Cor. 7.1. 1 Thes. 5.23.
Q. What means must be used for the cheering and strengthening of the Spirit unto this Conflict?
A. 1. We must earnestly desire to have the spirit more strengthened, and the gifts and graces thereof enlarged and multiplied. For as we have Gods Promise, that if wanting the Spirit, we do desire and pray for it,Luk. 11.13. he will give him unto us: so also when having it, we desire to have all graces encreased,Psal. 145.18. the Lord will satisfie our desires. 2. We must nourish the good motions of the Spirit, neither quenching them, nor delaying to practice them. For it much cheereth and delighteth this heavenly Counsellour, when as we hearken to his Counsels, and be advised by him in our courses. 3. Serious care to maintain peace with God, is a speciall means to strengthen the Spirit. For if God be offended how shall his Spirit be well pleased with us? How shall he be willing to renew our strength? to send unto us new supplies of his graces, and to assist us against our spiritual enemies? 4. Continuall exercise is necessary to preserve and strengthen the graces of the Spirit. We find by experience that the sight is bettered by seeing, and much weakned when it is deprived of fit objects. The habituall memory is much strengthened by the practicall, and made feeble and unfaithfull when as it hath no exercise or imployment. Sloth and remisseness is a great enemy to bodily health and thrift; so is it to spiritual growth and increase; Use grace, and increase in grace. Husband thy stock, and thy store shall be multiplied. (Other means I will spare to mention at this present, because they come to be handled in their place hereafter.)
Q What are the Effects of this Combate?
A. 1. From this Conflict between the flesh and the spirit, arising from the imperfection of our regeneration, this effect is wrought and caused in the man regenerate, that he can neither perfectly will good, nor hate evil. For when the will, as it is regenerate, would do that which is good, or avoid and shun that which is evil, that part which remaineth unregenerate struggleth and hindereth, and when this would embrace the evil or refuse the good, the regenerate part resisteth and opposeth. 2. The best acts of the regenerate fall short of perfection required: for the action cannot exceed the habite from which it springeth: if the one be defective, the other is faulty. The cause of works in man are the mind, will and affections sanctified: in which the flesh and the spirit are mixt together: therefore works of grace, even the best of them, are mixt works, partly holy, partly sinfull. If any reply, that good works are the works of the holy Spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the Holy Ghost that cannot sin, but not only or immediately, for they come from the mind and will of man, which are regenerate only in part, and have much of the old man remaining in them, and thereupon must nee…s infuse some uncleanness into the effects produced by them. 3. The regenerate cannot do the evil which the flesh lusteth after.Gal. 5.17. 1 Joh. 3 8, 9. First, He cannot commit sin at what time soever the flesh would. He that is born of God sinneth not, neither can he sin, because he is born of God. This Joseph intimateth in his deniall of the wicked suit which his Mistress made unto him:Gen. 39.9. Hew can I do this great wickedness and sinne against God? And what restrained him? surely the fear of God and his holy Spirit, which would not suffer him to fall into so great wickedness. Secondly, He cannot commit sin as the wicked do with full, intire, perfect resolution: for sin being deposed from its regency, cannot reign and rule in the whole man as in times past. So much grace as is wrought in the mind, will, affections; so much is abated proportionally of the strength of the flesh.Abbat. in Thomson diatrib. cap. 21. p. …06. 1 Joh. 5.19. But some Divines do use this distinction, that the full will to sin may be understood two waies. For either it is so expounded as when it is said the whole World, and so the whole man, lyeth in sin, and the whole will is addicted to nothing but sin; or that it should be carried with all its force into this or that act of sin, without any reluctancy and resistance. In the former sense the regenerate cannot sin with full consent: but in the latter they may, not only in lesser, but even in greater trespasses, that for the time there be felt no resistance. Thirdly, He cannot walk in the way of sinners, but propoundeth unto himself to worship God in holiness and righteousness; in which course though sometime he slippeth and falleth, yet by the grace of the Spirit he recovereth again, and returneth into the right way. Fourthly, By reason of this Conflict the man regenerate cannot do the good the Spirit willeth, nor yeeld that perfect obedience to the Law of God which it requireth and he desireth. For when he would runne the Christian race, the sinne that compasseth him doth cling about his neck, and either maketh him for weariness to sit down, or to runne forward slowly and with great difficulty. It is true, that in this Conflict the flesh doth not wholly hinder and withdraw the regenerate man from performing of his duty, nor alienate his mind and heart from the study and embracing of goodness and righteousness, but yet still it endeavoureth to do it; and though it cannot make him to stand still or turn back again, yet like an heavy burden it presseth him down, and hindereth him in his journey. The consideration whereof should move every Christian to be humbled in the sight of his own frailty, wants and imperfections, to deny himself and his own righteousness, that he may wholly rest upon the grace and mercy of God in Jesus Christ. It should also move us to watch and pray; Prov. 4.25. Heb. 3.13. & 13.13. Phil. 2.12.to mourn for remainders of sin that war within us, and strive forward towards perfection; to lift up the feeble hands that hang down, and to work out our salvation with fear and trembling.
Q What are the Properties of this Combate?
A. 1. This Combate is against the root of evil and the first motions of it, not only against notorious sinnes or the gross outward acts. 2. It is continuall in the whole course of the regenerate mans life, though it be less sensible at one t…e then at another. 3. In this Conflict the Spirit is the Conquerour and doth prevail; as hath been shewed.