The conflict betvveene the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the meanes whereby we may subdue and ouercome them. By Iohn Dovvname Batchelar in Diuinitie, and preacher of Gods Word.

CHAP. III. What wee are to vnderstand by the Spirit in this discourse.

* 1.1 AND thus wee haue shewed what the flesh is which is one of the champions in this spiri∣tuall combate: now wee are to consider of the other, which is the Spirit; and that wee may the more distinctly know what it is, wee must vnderstand that the word Spirit is diuersly taken in the Scriptures; and to omit many acceptations which are altogether impertinent to our present purpose, we may ob∣serue, that it is sometimes taken generally, for all spirituall and incorporeall substances, and sometimes more specially for some one of them; And thus it sometime signifieth the whole (a 1.2) deitie, and sometime euery one of the persons, the Father, the (b 1.3) Sonne, in respect of his diuine nature, and the (c 1.4) holy Ghost, who hath this name of spirit, after a vsuall and peculiar manner giuen vnto him. But howso∣euer God and euery of these holy and diuine persons, doe fight in vs, and for vs against the flesh, seeing it is their grace that supporteth vs, and their strength whereby wee ouer∣come; yet we are not to vnderstand by spirit in the follow∣ing discourse this diuine nature, who being omnipotent none is able to resist. Sometime it signifieth the (d 1.5) soule of man, euen as the flesh is taken for the bodie; but these are not opposites and enemies but deare friends, who so entire∣ly loue, that they feare nothing more then to be separated and to part company. Sometime it signifieth that chiefe and excellent facultie of the soule called (e 1.6) reason and vn∣derstanding; but neither can it here be taken in this sense; because this spirit it selfe is corrupt and sinfull, and this na∣turall reason and wisedome is enmitie against God, and a∣gainst this spirit whereof we speake, which opposeth and

fighteth against it, as against his chiefest enemie. Sometime it is taken for the vigour and efficacie of the vnderstand∣ing and reason it selfe, as where the Apostle exhorteth the Ephesians, to be renued in the spirit of their minde. Some∣time by spirit we vnderstand the (f 1.7) gifts and graces of the spirit, as Faith, Loue, Hope, Ioy and the rest; which being fruits of the Spirit, do stand in opposition to the lusts of the flesh, and in some sort doe fight against them, they being contrarie the one to the other. Finally, the Spirit sometime signifieth a new qualitie of holinesse, created and wrought in all the Elect by the Spirit of God, whereby all the pow∣ers and faculties of his soule and body are renewed accor∣ding to the image of God, in wisedome, holinesse and righteousnesse; In which sense wee are to vnderstand it in this place.

* 1.8 The spirit then whereof we intreat, is the new man, or the regenerate part of a Christian which is nothing else but a created qualitie of wisedome, holinesse and righte∣ousnesse, whereby we are in the whole man renewed vnto Gods image; which continually fighteth against, and in the end ouercommeth the flesh with all the lusts thereof. And * 1.9 this is the other champion in the spirituall combate, which also is described vnto vs in the Scriptures by diuers names, that wee might the better conceiue of the nature thereof; For first it is called the Spirit, both to note the cause and author of it, which is the Spirit of God; and to teach vs, * 1.10 that it is of a simple, pure and immortall nature, and most opposite to that which is carnall, earthly and sensuall. It is called the new man, in opposition to the old Adam, and that corruption of nature which was deriued immediately from * 1.11 him, and to point out the difference betweene the flesh and the spirit in respect of their causes; for the cause of the flesh, was the old man, our first parent Adam, from whom it was propagated; the cause of the other, was the new man or se∣cond Adam, Christ Iesus, who by his Spirit hath regene∣rated * 1.12 and begotten vs vnto God: making vs to become new creatures, renewed according to the image of God. It

is called the spirituall man both to point out the cause from which it hath it being, euen the Spirit of God, which rege∣nerateth * 1.13 and sanctifieth vs, and also in respect that it selfe is the cause of many spirituall actions, and is wholly taken vp and exercised about spirituall and diuine obiects; aboue all things seeking to bee inriched with Gods sauing gra∣ces, and to haue sure title and iust claime to the Kingdome of heauen, which is the inheritance of the blessed Angels and holy spirits. And finally to put a difference betweene him who is led by the spirit, and him who is meerely natural and worldly, the one resembling and imitating the old A∣dam, who was from the earth, earthly; the other the second Adam, who was from heauen, heauenly; the one led by the sense, and seeking onely things sensuall and carnall; the o∣ther soaring aloft, and minding those things which are di∣uine and spirituall. It is called the (a 1.14) regenerate man, to note, that wee haue it not by naturall propagation, but by spirituall regeneration and new birth; wherby being begot∣ten by the word and spirit wee are borne vnto God. It is called the inner man, and the (c 1.15) hidden man of the heart; be∣cause it swayeth & ruleth principally in the soule, mind and * 1.16 heart, inlightning the vnderstanding & sanctifying the will and affections, and so making them conformable to the word and will of God; and cannot be discerned outwardly by the sense, but only when it sheweth it selfe in the effects and fruits thereof. It is called a (d 1.17) new creature, because it is no relique or remainder of that image of God, according to which we were at the first created, but a new work of Gods holy spirit, by his sole omnipotent power made of nothing, and not of any praeexistent matter which it found in vs. Finally, it is called the law of the spirit, and the law of the * 1.18 minde; because it is ingrauen and written in our hearts, ruling and gouerning vs, directing and inclining vs both in our soules and bodies vnto all holy obedi∣ence, * 1.19 and inciting vs to the performance of all Chri∣stian duties, wherein this lawe of the Spirit diffe∣reth from the lawes of men, for although it bee the

intention of lawgiuers to make men good; yet their lawes doe this onely thus far forth, as they giue notice vnto them what they ought to doe and leaue vndone; but the holy spirit dwelling in vs, doth not onely, by inlightning our vnderstanding, teach vs what is our dutie, but also incli∣neth our hearts and affections vnto obedience, causing vs to put in practise the things we know. And it is called the Law of the spirit of life. For as the naturall spirit or soule is the cause of our naturall life; so Gods holy spirit is the cause of the life of Grace; according to the saying of our Sauiour. It is the spirit which quickneth, and the words which I speake vn∣to * 1.20 you are spirit and life. The which spirit of life is originally in our Sauiour Christ, and from him deriued vnto vs who are vnited vnto him, and to no other. For as the naturall spirit extendeth vnto no member which hath not connexi∣on with the head; so this holy spirit of life is deriued vnto none who is not ioyned in communion with Christ our head, according to that 1. Ioh. 4. 13. Hereby wee know that * 1.21 we dwell in him, and he in vs, because hee hath giuen vs of his spirit.

* 1.22 And thus haue I shewed what the flesh and the spirit are, which are the combatants in this spirituall Warfare, the one being that naturall corruption, and carnall concupiscence, in which wee are conceiued and borne, the other a created qualitie of holinesse, whereby we are renewed vnto Gods i∣mage, which through the sinne of Adam was defaced in him and his posteritie; and is continually preserued, supported and strengthned by the Spirit of God dwelling in vs from which also it had first ••t being. Neither are we so to vnder∣stand it, as though this combate were onely maintained by bare and naked qualities, of renewed puritie, and old corrup∣tion, but that they are also backed and vpheld by those spirits which are the causes and the authors of them; namely the holy Spirit of God, and the impure and wicked spirit Sa∣than, the author of all sinne and wickednesse. For whilest men remaine in the state of infidelitie, the strong man Sa∣than keepeth possession and dwelleth in them, though not

after a grosse and sensible manner, as in demoniacks, yet in∣uisibly and spiritually, ruling and reigning in them, and (as the Apostle speaketh) holding them captiue to doe his will. In which his regiment and gouernement, hee imployeth the * 1.23 flesh and our carnal concupiscence as his deputie and chiefe instrument, to leade sinfull men into all wickednesse, the which he continually animateth, inrageth and strengthneth vnto all euill. But when a stronger then hee commeth, euen the good spirit of God, he casteth him out, and taking pos∣session dwelleth, reigneth and ruleth in our soules and bo∣die, creating in vs that qualitie of holinesse and righteous∣nesse called the spirit, which hee substituteth as his vicege∣rent and chiefe deputie in the regenerate man. And though he doth not quite expell the flesh, Sathans lieutenant out of vs, yet at the first entrance he giueth him a mortall wound, of which he neuer recouereth, and deposeth him from his vice-gerencie, so that howsoeuer it still dwelleth, yet it reigneth not in our mortall bodies, as in former times. Onely * 1.24 Gods spirit suffereth this enemy to inhabite still with vs, that by the opposition which it maketh, it might exercise the spirituall part in the Christian Warfare, that hereby it might bee made more vigilant and diligent, more strong and actiue, and in the end obtaining victory might bee crowned with the greater glory. In which combate and conflict he leaueth not the spirituall man to himselfe, but continually sendeth vnto him fresh aydes of renewed gra∣ces whereby he is inabled to ouercome. Euen as on the o∣ther side Sathan, the prince of darknesse, though hee bee thrust out of his possession and regency, yet he leaueth and forsaketh not his wounded and weakned deputy the flesh, but laboureth continually to recure his wound, ministreth vnto him new strength, by his hellish tentations and sug∣gestions, and by breathing and infusing into him the poy∣son of enmity and malice against God and all goodnesse, stirreth him vp to rebellion against his holy spirit, and to make warre against that garrison of his graces which hee hath placed in vs.

* 1.25 So that not onely the qualitie of holinesse, but the holy spirit, not onely the gifts and graces of the spirit, but the ho∣ly Ghost himselfe dwelleth and raigneth in the man rege∣nerate, keeping still possession, after that Sathan is driuen out, and strengthening the regenerate part against all the as∣saults of the flesh, and the lustes thereof. The which may appeare by these reasons, first because we are called the habi∣tation * 1.26 of God, and the temples of the holy Ghost, which cannot be vnderstood of his giftes and graces onely, which are im∣properly saide to dwell in Temples, seeing this belongeth rather to persons then vnto things and qualities, but of the holy spirit himselfe. Secondly, the spirit of God, and not his gifts and graces onely, are the bond of the spirituall vnion which wee haue with Christ; for dwelling in Christ our head, and in vs likewise who are his members, it maketh vs to become one mysticall body with him, euen as the head and diuers members make one naturall body, being anima∣ted & quickned by the same soule. Thirdly, the actiōs which in the Scriptures are attributed to the spirit dwelling in vs, cānot fitly be applied to bare qualities, but properly belong to the spirit it selfe. For this spirit dwelling in vs, is said to rule and gouerne vs, to guide, direct, teach and instruct vs, to sanctifie and purifie vs, to conuince vs of sinne, and to re∣plenish vs with all sauing graces. Now the qualitie of ho∣linesse, and the author by whom it is created; the graces themselues, and he that infuseth them and worketh them in vs are diuers. Fourthly, as Sathan keepeth his residence in wicked men, working them vnto all maner of sinne, and holding them so captiue, that they doe his will, (for so the Apostle saith, that the Ephesians walked in time past accor∣ding * 1.27 to the prince of the power of the ayre, the spirit that now worketh in the children of disobedience, &c.) So the spirit of God comming and thrusting him out of possession, dwel∣leth in vs, leading vs into all trueth, replenishing vs with all grace, and enclining vs to all holy obedience, and to the performance of all good and Christian duties. Lastly, the spirit dwelling in vs, and the new man, are plainely distin∣guished

in the Scriptures. For so the Apostle saith; yee are not in the flesh, but in the spirit, if so be that the spirit of God * 1.28 dwell in you, now if any man haue not the spirit of Christ (that is the same holy spirit which dwelleth in our head and Saui∣our Christ) he is none of his. And else where he prayeth, that God would grant vnto the Ephesians, according to the riches * 1.29 of his grace, to be strengthened with might by his spirit in the inner man. By all which it appeareth that not onely the qua∣litie of holinesse wrought in vs by the spirit, and the sauing graces thereof, but also the spirit it selfe, dwelleth in vs, assisting and strengthening vs in this christian warfare a∣gainst the diuell and the flesh with the lusts thereof.

* 1.30 Notwithstanding, I doe not, nor dare affirme, that the spi∣rit of God dwelleth in vs essentially more then in any o∣ther creature, communicating his essence with vs, as an es∣sentiall part of vs. For his nature and essence being most simple and indiuisible, in comprehensible, and omnipresent, filling all places without repletion, and containing all, it selfe being infinite and contained of nothing, cannot be saide thus to dwell in man; for this were to deifie and make a God of him; much lesse doe I say that the spirit assumeth our nature, (as the second person assumed the nature of Christ) to subsist in him by personall vnion and to become one with him and he with vs, for thus also we should fall in∣to the same errour of deifying man, and besides then the third person in Trinity should be incarnate as well as the se∣cond. Yea contrariwise we are to knowe, that the spirit is said to be giuen vs in the same sense, as he is said to be sent forth vnto vs: Because ye are sons, God hath sent forth the spirit * 1.31 of his sonne into your hearts, crying, Abba father. Now by this phrase of sending forth; the holy Ghost teacheth vs, that the spirit is in one maner in Christ; & in another maner in vs; for he is in him most properly, substantially, & essentially, as be∣ing his spirit, coessentiall with him & coeternall: in which re∣spect the Apostle maketh him and the spirit all one. 2. Cor. 3. 17. The Lord is that spirit, and where the spirit of the Lord is there is liberty, & Col. 2. 9. he saith, that in him dwelleth the ful∣nesse

of the Godhead bodily: but in vs not primarily, and ori∣ginally, but as he is sent forth of Christ vnto vs, by whom * 1.32 we haue speciall right vnto him since his resurrection, by * 1.33 vertue of his promise, Iohn 16. 7. If I goe not away, the com∣forter will not come vnto you, but if I depart I will send him vnto you. And by his mediation and intercession now sit∣ting at the right hand of his father: according to that, I will pray the father, and he will giue you another comforter, that he * 1.34 may abide with you for euer. So that the spirit is in Christ originally and aboue measure, euen the fulnesse of the spirit, * 1.35 but in vs in that measure which wee haue receiued from him, according to that of the Apostle, Eph. 4. 7. Vnto euery one of vs is giuen grace, according to the measure of the gift of Christ: and that of the Euangelist: Ioh. 1. 14. The word was made flesh and dwelt among vs, full of groce and trueth. 16. and of his fulnesse haue all we receiued, and grace for grace; Finally this oyle of the spirit (like that of Aarons) was first powred vpon our head Iesus Christ, and from him descen∣ded to vs, as vpon the skirts of his cloathing, or rather members of his body.

* 1.36 Furthermore although the spirit of God doeth not es∣sentially dwell in vs more then in all other creatures; yet the elect and faithfull haue right vnto him aboue all others, euen in respect of his essence, and efficacy, because he is ours by Gods free and gratious couenant, wherein he hath pro∣mised that he will be our God, and we shall be his people: now * 1.37 he is ours in his sonne, and by his holy spirit. So in many places the Lord promiseth to giue vnto vs his holy spirit, which is not onely to be vnderstood of the gifts and graces of the spirit, but also of the vertue and efficacy of the spirit dwelling in vs, and effectually working these graces in our hearts; for so the Apostle saith, that the Loue of God is shed a∣broad * 1.38 in our hearts, by the holy Ghost which is giuen vnto vs; where hee sheweth, that by Gods gift wee haue right not onely to the graces of the spirit, but euen after a speciall manner to the spirit himselfe. Besides where Christ is said to dwell in vs, and to be vnited vnto vs by his spirit, we are to

vnderstand, that the bond of this vnion, is not onely bare qualities, and gifts and graces of the spirit, but euen the spi∣rit it selfe, which dwelling in Christ our head essentially, is after an vnspeakeable and mysticall manner, yet really and truely communicated vnto vs who are the members of his body. In which respects, though the spirit of God in re∣gard of his essence be alike present to all creatures, yet is he not saide to be giuen vnto them, or to be their spirit, because they haue no right vnto him by couenant as we haue, nor any interest by Iesus Christ, neither yet any efficacy, ope∣ration nor influence of sauing grace from him, in all which he is proper onely to the Elect. Moreouer by vertue of this donation and right, the holy spirit becomming ours, doeth worke in vs after a speciall and powerfull manner, he is in∣timate, familiar and in neare acquaintance with vs, like in∣mates or coinhabitants, comforting, directing, ruling, strengthening, and cherishing vs. In which respect we are saide to be his (a 1.39) houses and temples in which (b 1.40) he dwel∣leth. Whereas contrariwise worldlings and infidels, to all these purposes are meere strangers vnto him, because they receiue him not, but make their bodies habitations for vn∣cleane spirits. For so our Sauiour saith, that the world can∣not receiue this spirit of trueth because it seeth him not, neither knoweth him, but yee (saith he to his Disciples, and in them to all the faithfull) knowe him, for he dwelleth with you, and * 1.41 shall be in you. Furthermore this holy spirit is giuen to the Elect and faithfull in a speciall manner, not onely in the fruits and streames of his graces, but also to be vnto them as the roote and fountaine from which they spring and flow, and the authour, worker, preseruer and continuer of all grace and goodnesse in them; according to that of our Sauiour. Whosoeuer drinketh of the water that I shall giue him * 1.42 shall neuer thirst, but the water that I shall giue him, shalbe in him a well of water, springing vnto euerlasting life. And a∣gaine; If any man thirst let him come vnto me and drinke; He that beleeueth on me (as the Scripture hath saide) out of his belly shall flow riuers of liuing water. But this, (saith the Euan∣gelist)

be spake of his spirit, which they that beleeue on him should receiue: for the holy Ghost was not yet giuen, because that Iesus was not yet glorified. Now the streames of Gods graces, and the euerlasting springing fountaine from which they flow are diuers, and to be distinguished, the one being the cause and the other the effect, the one the tree the other the fruite. Finally, to conclude this point, although the spi∣rit dwelleth in vs, in respect of essence as in other creatures; yet he doth after an especiall manner exercise his nature and shewe his presence by his vertue and efficacie more in the faithfull then in the whole earth, in that he chooseth them for his owne peculiar people, taketh full possession of them as of his owne right, raigneth and ruleth in their hearts and consciences, as in the chiefe seate of his King∣dome, vniteth them vnto Christ their head, purgeth and pu∣rifieth them from their sinne and corruption, replenisheth them with all sanctifying and sauing grace, defendeth, pre∣serueth, and strengtheneth them from all enemies, and from the inundation of all daungers by his almightie power and especiall prouidence watching ouer them. And finally in∣lighteneth them in all trueth, and guideth and directeth them in the way of holinesse and righteousnesse which lea∣deth to Gods kingdome. And euen thus doth Sathan dwell in the children of vnbeliefe; not by communicating his es∣sence vnto them, for then they should be no more men but incarnate diuels, but by taking full possession of them as his owne vassels, by infusing malice into their hearts, and all maner of corruption and sinne into all the powers of their soules and bodies, by setting vp his throne in them, and ru∣ling them with his power according to his owne pleasure, * 1.43 and making them to become his slaues to doe his will; final∣ly by leading and guiding them into all manner of wicked∣nesse through his tentations and suggestions, vntill at last he bringeth them together with himselfe vnto condemna∣tion and vtter destruction in the fire of hell.

Notes

• * 1.1

  §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures.
• a 1.2

  Ioh. 4. 24.
• b 1.3

  Ioh. 6. 63.
• c 1.4

  1. Ioh. 5. 6. 7.
• d 1.5

  Eccles. 12. 7. Act. 7. 59. 2. Cor. 7. 1.
• e 1.6

  1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47.
• f 1.7

  Luke 1. 15. Gal. 3. 2. Act. 2. 18.
• * 1.8

  §. Sect. 2. What wee are to vnderstand by Spirit in the fol∣lowing discourse.
• * 1.9

  Ephes. 4. 24. Col. 3. 10.
• * 1.10

  Ioh. 3. 6. Rom. 7. 6.
• * 1.11

  Ephes. 4. 22. Col. 3. 10.
• * 1.12

  2 Cor. 2. 15.
• * 1.13

  Gal. 6. 1.
• a 1.14

  Ioh. 3. ••. 1 Pet. 1. 23.
• c 1.15

  1 Pet. 3. 4.
• * 1.16

  b Rom. 7. 22. Eph. 3. 16.
• d 1.17

  2 Cor. 5. 17. Gal. 6. 15.
• * 1.18

  e Rom. 8. 2. & 7. 23.
• * 1.19

  f Rom. 8. 1. 14.
• * 1.20

  Iohn 6. 63.
• * 1.21

  1. Ioh. 4. 13.
• * 1.22

  §. Sect. 3. That this com∣bate is not main∣tained betweene bare qualities onely, but as they are backed by the holy spi∣rit, and Sathan the wicked spirit.
• * 1.23

  2. Tim. 2. 26.
• * 1.24

  Rom. 6. 12.
• * 1.25

  §. Sect. 4. The former poynt proued by diuers reasons.
• * 1.26

  1 Cor. 3. 16 & 6. 19.
• * 1.27

  Eph. 2. 2.
• * 1.28

  Rom. 8. 9.
• * 1.29

  Eph. 3. 16.
• * 1.30

  §. Sect. 5. That the spirit-doth not dwell in vs essentially more then in other creatures.
• * 1.31

  Gal. 4. 6.
• * 1.32

  Col. 2. 9.
• * 1.33

  Iohn. 16. 7
• * 1.34

  Iohn. 14. 16.
• * 1.35

  Eph. 4. 7. Ioh. 1. 14. Psal. 133. 2.
• * 1.36

  §. Sect. 5. That the spirit-doth not dwell in vs esscentially more then in other creatures.
• * 1.37

  Esa. 59. 21. Eze. 11. 19. & 36 26. & 37. 14.
• * 1.38

  Rom. 5. 5.
• a 1.39

  Cor. 3. 16. & 6. 19. 2. Cor. 6. 16.
• b 1.40

  Rom. 8. 9. 11 1. Cor. 3. 16. 2. Tim. 1. 14.
• * 1.41

  Ioh. 4. 14.
• * 1.42

  Ioh, 7. 37. 38.
• * 1.43

  2. Tim. 2. 26.