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. I. That there is a combate in euery true Christian betweene the Flesh and the Spirit.

NOw hauing shewed the nature of our enemie, how daungerous he is, and how wee may bee armed and prepared to withstand his assaults and obtaine the victory; we are to intreate of the combate and con∣flict it selfe. And first we will shew, that there is in the faithfull such a combate and conflict indeede and trueth, although worldly and carnall men who neuer found it in themselues are ready to thinke it to bee but a meere conceipt. The which will appeare by plaine testi∣monies

of Scripture, for the Apostle telleth vs, that the flesh lusteth against the spirit and the spirit against the flesh, and that these are contrary the one to the other, so that we cannot doe the things we would. Where by flesh and spirit (as I haue pro∣ued) we cannot vnderstand the body and soule but the part regenerate and vnregenerate, the corruption of nature and the qualitie of holinesse in euery faculty and power of them both. So in his owne example hee sheweth the practique and experience of this trueth in the seauenth chapter of the Romaines, for he professeth that he could not doe the good hee would nor leaue vndone the euill hee would not, that he was de∣lighted in the lawe of God in the inner man, but at the same time found another lawe in his members rebelling and making warre against the lawe of his minde, and bringing him into captiuitie to the lawe of sinne which was in his members; and plainly saith that when he was thus led captiue vnto sinne, it was no more he that did it, but the sinne, that is, the sinnefull corruption that dwelled in him.

Now that the Apostle did not speake this of himselfe as he was vnregenerate, as some would haue it, nor as he was vnder the lawe, as others would haue it, in his state of humi∣liation and preparation to his conuersion, and so conse∣quently not of the conflict betweene the flesh and the spi∣rit, but betweene the conscience and the corrupt will; it may easily appeare by the Scripture it selfe, for the Apostle doeth not write in the preterperfect-tense, what hee had beene in time past, but in the present-tense as his state was when he wrote this Epistle. And besides the things which he speaketh of himselfe doe plainely euince this, which can∣not be truely attributed to a man vnregenerate, or vnder the lawe, and onely in his preparation to his regeneration; but are proper vnto them who are conuerted and in part sanctified. For first hee alloweth not the euill hee doeth, and consenteth vnto the lawe that it vvas good, and therfore his conscience and iudgement vvere in part inlightened and rectified, hee willeth the good he did not, and the euill which he did, that hee nilleth, and therefore his vvill vvas in part

regenerate; he hateth the euill he doeth, and delighteth in the lawe of God after the inner man, and therefore his affections vvere in part sanctified, hee did not the euill which was com∣mitted, but sinne that dwelled in him, and there is a sore con∣flict betweene the lawe of his minde and of his members, which was nothing else but the combate betweene the flesh and the spirit, and therefore in respect of his whole man he was in part regenerate. Finally he desireth earnest∣ly to bee deliuered from the bondage of corruption, and professeth, that with his minde hee serued the lawe of God, though his flesh serued the lawe of sinne, and therefore he was not the slaue of sinne and Sathan, as all are who are vnre∣generate and vnder the lawe, but the seruant of God, and a subiect of the kingdome of Iesus Christ. And thus Austins, vpon his second and sounder thoughts, reuoking his for∣mer errour expoundeth this place; I thought (saith he) that these things, (to wit) I am carnall, sold vnder sinne, and led captiue vnto the lawe of sinne by the lawe of my members, could not bee truely spoken of any, but of such as are so inthralled of their carnall concupiscence, that they did whatsoeuer it compel∣led them, which to conceiue of the Apostle were meere madnesse, seeing in many of the Saints, the spirit so lusteth against the flesh, that it canot thus preuaile. But afterwards I gaue way to o∣ther of better iudgment, or rather to the truth it selfe, plainly per∣ceiuing in these words of the Apostle the groaning and complaint of the Saints striuing against their carnall concupiscence, &c. Whereof it came to passe that I vnderstood this place as it was vnderstood by Hilarie, Gregory, Ambrose, and the rest of the holy and famous Doctors of the Church, who doe all thinke that the Apostle did couragiously fight against his carnall concupi∣scence, which he had in him though hee desired to be freed from it, and that in these wordes hee professeth this his conflict. And a little after; neither can well any mans spirit lust against his flesh, vnlesse the spirit of Christ dwelled in him. So Gregory Na∣zianzen acknowledgeth and deploreth this conflict vvhich he felt in himselfe betweene the flesh and the spirit. Neither am I (saith hee) wholly minde or spirit, that is, pure nature,

nor on the other side wholly flesh, that is nature corrupted, but composed of both, I am an other thing and yet both of them. Whereof it is, that I continually suffer perpetuall tumults of war, the flesh and the spirit encamping against one another. I am the image of God, and am drawne into vice, though I struggle and strine against it, the worse part wickedly conflicting against the better; so as not without great labour and daily wrastling, the hand and helpe of God assisting me, I flee and resist vice. And these thus conflicting the one with the other, the eye of God be∣holding them from heauen hath ayded the spirit, subdued the tumult and rage of the trouble some flesh, ad stilled the swelling waues of carnall preturbations. And so also the flesh rageth with furious strength, and neuer resteth from making cruell warre; and though there may be sometime an intermission, yet there is neuer a dismission from the fight.

And these testimonies out of the Scriptures and Fathers may be sufficient to conuince the carnall, and vnregene∣rate, who hauing no feeling of this conflict in themselues, because they are wholly flesh, doe imagine that it is not in any other. For as for those who are in part regenerate, and yet haue the old man and the reliques of sinnefull corrup∣tion dwelling and remaining in them, they will easily ac∣knowledge this trueth, euen out of their owne feeling and experience, though no other testimony or reason could be alleadged. Neither is it possible that this mortall com∣bate should be sought in any, but that they must easily feele the terrible encounters and cruell blowes giuen on either side. Not betweene diuers faculties, as the conscience and the will, the minde and iudgement against the affecti∣ons and the sensuall faculties (the which is also in the vnre∣generate); but the selfe same faculties, as they are regenerate fighting against themselues as they are vnregenerate; as er∣rour against trueth, and trueth against errour in the same mind and vnderstanding, faith against doubting, and doub∣ting against faith in the same heart, willing against nilling, and nilling against willing, about the chusing and refusing of good and euill in the same will, the loue of God confli∣cting

and combating with the loue of the world, the feare of God with the feare of men, affiance in God with dif∣fidence in him, and confidence in the creatures, hope of heauenly happinesse, with hope of enioying earthly vani∣ties, as also with presumption and despaire, and contrari∣wise, obedience against disobedience and rebellion in the same desires and actions; as we shall more fully and plain∣ly shewe in the following discourse. All which doth plain∣ly proue that their whole man is diuided, and part-takings in all their faculties and powers of body and minde, the one adhering and deauing to God, the other drawing to Sa∣than and the world, the which is more feelingly discerned and experimentally felt by euery true Christian, then it can be demonstrated and euidenced by any mans writing.

Finally the contrary effects which euery Christian may obserue in himselfe do sufficiently argue and demonstrate, that there are contrary causes in him from vvhich they proceede, and as it were many souldiers of contrary facti∣ons, led vnder their Captaines the flesh and spirit, which like mortall enemies continually make warre the one a∣gainst the other. For who findeth not, after his regenera∣tion and conuersion, himselfe to bee as a kingdome diui∣ded, and that as in his spirituall and renewed part, he hath a great desire to serue his Lord and redeemer, and taketh de∣light in his lawes preferring them with Dauid before all manner of riches; so in his fleshly part and the olde man that he is inclinable vnto the seruice of sinne and Sathan for the base hyre of worldly vanities? that as in the one he affecteth and loueth piety and purity, righteousnes, mercy and holines of conuersation; so in the other hee is trans∣ported with selfe loue, and is much addicted to the plea∣sures of sinne? As in the one hee beleeueth God and the truth of his promises and threatnings, trusteth in his word, power and prouidence, loueth and feareth him aboue all things; so in the other he is subiect to doubting and infi∣delitie, to distrust in God and affiance in the creatures, to the loue of earthly things and the immoderate feare of

man. Finally as in the one he aspireth vnto Immortalitie & euerlasting happines, and hauing his conuersation in hea∣uen, mindeth not earthly things, out chiefely seeketh after those things which are aboue; so in the other he lyeth gro∣uelling on the earth, walloweth himselfe in the puddle of sensuall pleasures, and vnlawfull lusts, meditateth and thinketh onely on momentanie riches and murable prefer∣ments, or the meanes whereby he may compasse them, neuer seeing, seeking nor regarding, that heauenly happi∣nesse and waight of eternall glory prepared for the faith∣full. And from this contrarietie in affection and dispo∣sition, the Christian may discerne the like contrariety in all his actions vvhich arise and spring from them▪ For one while the spirit lifteth him aloft in heauenly meditations, and another white the flesh pulleth downe his thoughts, and fi••••••h them vpon earthly vanities; now with pu••••ing speed hee runneth in the wayes of God, and say••••••h with full sayles, hauing the winde and tyde to helpe him forward, and soone aften the flesh diuerteth him into the by pathes of sinne, or maketh him sit still, o•• to returne into his old courses, or tripping at his heeles cau∣seth him to fall▪ or so settereth his feete and presseth him downe, like a heauy burthen, that (like them noubled with the ••p••ialtes or the night Marc) though he hath a great desire to runne a pace, yet can he scarce stirre, but he runneth as it were vp a sleepe hill, and sayles against the winde and tyde. Finally now hee loueth God and is raui∣shed with delight when hee inioyeth his presence in his courts, and feeleth sweet communion and fellowship with him to his inestimable ioy and comfort, and this ma∣keth him to contemne the world & to take all his pleasure in spiritual and heauenly things and by and by the world catcheth him in her birdlime of carriall delights, and fette∣reth him in her golden chaines, so as he is made negligent in Gods seruice, and therefore either omitteth it altoge∣ther, or else performeth it with drowsie dulnesse, sense∣lesse deadnesse, and carnall wearinesse, vvhereof it is that

he can take no manner of comfort and contentment in it. Yea rather he seeth Gods angry countenance frow∣ning vpon him in the abuse of his holy ordinances, and being terrified therewith he goeth away discontented and dismayed.

And of these contrary effects and fruits of the Spirit in the same Christian, the Apostle plainely speakeths Gal. 5. 19. Now (saith he) the workes of the flesh are manifest, which are these, Adulterie, Fornication, vncleannesse, lasciuiousnesse, idolatrie, witcheraft, hatred, variance, emulation, wrath, strife, seditions, heresies, enuyings, murthers, drunkennesse, reuilinge and such like. For the seedes of all 〈◊〉〈◊〉 grieuous sinner lye lurking in our corrupt flesh, and though they be so nippped and suppressed by the contrarie motions of the spirit, that they can neuer come to full ripenesse, yet doe they often appear to the best Christians in their first moti∣ons and suggestions. So contrariwise he saith, that the fruit of the spirit is loue, ioy, peace, long-suffering gentlenesse▪ good∣nesse, faith, meekenesse and temperance. To which purpose Hierome saith, whatsoeuer we speake, doe or thinke, is sowed in two grounds the flesh and the Spirit; if the things bee good which issue from the mouth, hand and heart, they are sowne in spirit, and shall bring forth aboundant fruit to eternall life; if they be euill they are taken from the field of the flesh, and wil bring forth vnto vs the fruit of corruption.

Notes

• § Sect 1. Testimonies of scripture to proue that there is this conflict in euerie man that is rege∣nerate.
• Gal. 5. 17.
• Rom. 7. 19. 22. &. 23.
• § Sect 2. That the Apostle in the seuenth of the Romans speaketh of this conflict in himself as he was rege∣nerate.
• Arminius in Rom. 7.
• Ego enim puta∣bam dici ista non posse, nisi de ijs, quos it a haberet carnis concupiscentia subiugatos, vt facerent quic∣quid illa com∣pelleret. August. contra Iulian Pelagian lib. 6. cap. 11. Col. 11 35. T. 7. Vide etiam re∣tract. lib 1. Cap. 23 et lib. 2. c. 1. Tom. 1.
• Greg. Nasian. de animae ••uae calamitat. pag. 93. 934.
• §. Sect. 3. That all the rege∣nerate haue fee∣ling and experi∣ence of this con∣flict.
• § Sect.. 4 The contrarie effects which the Christian feeleth in himselfe, doe proue plainly that this conflict is in them.
• Psal. 119.
• Eph. 5. 9.
• P••••••. 3. 20.
• § Sect. 5. The poynt pro∣ued by. Gal. 5. 19
• verse. 21.
• Omne quod loquimur, agi∣mus, cogitamus in duobus se∣minatur agtis carne et spiritu &c. Hieronym. in Gal. 6.