The Christian Warfare Part 3, Book 1 · Chapter 12
CHAP. XII. Of the fleſhes policies reſpecting our eſtates.
§ Sect 1. The firſt pollicie reſpecting our eſtate is to perſwade the faithful that they are hated of God becauſe they are afflicted.ANd theſe were the chiefe deceipts of our fleſh reſpecting our perſons. Now concerning our eſtate it vſeth a wicked policie whereby all men are exceedingly abuſed & deluded, which is to draw vsus vntounto a falſe iudgement concerning our eſtate, as either to think our ſelues miſerable when we are in the way to happineſſe, or happy when wee are in the way to perdition. Concerning the former it is commonly vſed by the fleſh towards the children of God when they are in the ſtate of affliction either of body or minde. For when pouerty pincheth them, or reproaches are caſt vponupon them, or ſicknes ſe…zeth on their bodies, or griefes vponupon their mindes; when they are caſt downe in the ſight of their ſinnes, and are terrified in their conſciences with the apprehenſion of Gods diſpleaſure, then the fleſh is ready to perſwade them that theſe are ſignes of Gods wrath and of their reprobation and damnation. But concerning this policy I ſhall not neede heere to ſay much, ſeeing I hauehave ſufficiently armed the Chriſtian againſt it in the firſt and third part of this Chriſtian warfare, where I hauehave prooued that this is a falſe iudgment of the fleſh & quite contrary to the Scriptures, which teach vsus that afflictions either of body or minde are vntounto vsus markes of Gods louelove and ſignes of our adoption, when as we make a right vſe of them, and are by theſe fatherly chaſtiſements reformed and amended.
§ Sect. 2. The ſecond pollicie to perſwade vsus that we are in an happie condition when our ſtate is moſt miſerable.But the contrary vntounto this, as it is much more daungerous, ſo alſo much more frequent and common; namely for the fleſh to perſwade vsus that wee are in an happy and bleſſed condition, when as in trueth wee are in the very lawes of eternall death and condemnation. And thus the fleſh abuſeth either thoſe, who being in the boſome of the Church are profeſſed worldings, or ſuch as in their profeſſion and conuerſation doe make ſome ſhew of Chriſtianitie. Concerning the former; how many are there that beare the name of Chriſtians, who are ſlaues to the world and their own luſtes, and the very bondſlaues of the diuell, making no conſcience of their wayes, but giuen ouer to all liſcentiouſneſſe, and to commit all maner of ſinne with greedineſſe? and yet are deluded by the diuell and their owne corruption, with this conceipt, that they are in Gods fauour, and that they among other ſhall be ſaued. How many are there that liue in ignorance and infidelitie, and worſhip no other God but the idoll of riches, pleaſures and worldly glory; that make no conſcience of ſwearing, forſwearing, blaſpheming, of prophaning Gods Sabbaoths, vniuſt anger, furious reuenge, malice, enuy, cruelty, oppreſſion, whoredome, drunkenneſſe, fraude and all manner of outragious wickedneſſe: and yet are deceiued by their owne corrupt fleſh, perſwading them that God will neuer call them to an account for any of theſe things, but either not obſerueth them, or will ſoone forget them; or if at all he doe remember them, yet he will not at all lay theſe things to their charge if they profeſſe themſelues Chriſtians, and hauehave time euen at their laſt hower to cal for mercy?
§ Sect 3. Outward priuiledges no ſure teſtimonies that wee are in Gods louelove.Now the chiefe arguments which the fleſh vſeth to delude men with this falſe iudgement are two. Firſt becauſe they are Chriſtians by profeſsion and not Turkes, Iewes or Infidels, and members of the true Church who hauehave their part in thoſe royall priuiledges, the Word, Sacraments and Prayers in the aſſemblies. But let ſuch knowe that all theſe priuiledges will no more benefit them, then they did the rebellious Iewes, who hauing theſe perrogatiues long before them were vtterly reiected for their rebellion and diſobedience, that it will doe them no more good to pretend the name of Chriſt or his Church, then it did them to cry out, the Temple of the Lord the Temple of the Ierm. 7. 4. 12.Lord, or to boaſt of their circumciſion, ſacrifices and legall ceremonies. Let them remember that; not the hearers of the lawe, but the doers thereof are iuſtified; and that theſe who are onelyonly hearers and not doers of the word doe but deceiue themſelues. Let them call to minde, that he who was priuiledged Iam. 1. 22. Mat. 22. 13.to come to the wedding feaſt of the Kings ſonne, but was found there without his wedding garment, was haled from thence and caſt into vtter darkneſſe where is weeping and gnaſhing of teeth; that though the tares are ſuffered to growe with the good corne in the ſame field euen vntill harueſt, yet then they ſhall be pulled vp, gathered into bundles and caſt into the fire. And that though the Mat. 13. 30.goates and ſheepe be ſuffered here to graze together yet the time ſhall come when they ſhall be ſeuered, and the goates being ſet on the left hand ſhall heare that dreadful ſentence. Depart from me yee accurſed into hell fire prepared for the diuell Mat. 21. 41.and his Angels. Let them knowe that by all theſe outward priuiledges the which they hauehave ſo much abuſed, they ſhall hauehave their puniſhments haſtened and encreaſed; For iudgement muſt beginne at Gods owne houſe, and he will plague 1 Pet. 4. 17. Ier. 25. 29.the citie where his name is called vponupon. If our King be ſo iuſt and vertuous that he will ſeuerely puniſh wickednes in the common wealth, how much more in thoſe who are in his owne familie? If the iealous husband hateth filthineſſe in ſtrangers, how much more in his owne ſpouſe or children? And if the husbandman will ſcarce ſuffer a brier or thiſtle growe in the fallowe field, how much more will bee pull them vp when as they growe among his corne and in ſuch grounds as he hath beſt tilled and moſt carefully manured? if the Bridegrome can abide no loathſume annoyance in any corner of the houſe, how much leſſe will hee endure it in his bridall chamber? Yea let ſtrangers ſpeede how they can, the Lord will not ſuffer himſelf, to be diſhonoured by thoſe who profeſſe themſelues to be his ſeruants, but as they cauſe his name to be blaſpheamed by their ſinnes, ſo he will cauſe it to be glorified in their puniſhments. Let the weeds in the woods grow till they wither with age, yet they ſhall bee pulled vp if they be found in the parden wherein God delighteth. And if Sodom and Gomorrah ſhall not ſcape vnpuniſhed, then Corazin and Bethſayda ſhall fall into a much more fearefull condemnation, who hearing Chriſts heauenly Sermons and ſeeing his miracles, continued in their ſins without repentance. And the Apoſtle telleth vsus that, the Mat. 11. 21.earth which drinketh in the raine that commeth oft vponupon it, and Heb. 6. 7. 8.yet bringeth forth nothing but thornes and briars is aboue all other ſoyles reiected, and is nigh vntounto curſing, whoſe ende is to be burned.
§ Sect. 4. That worldly proſperitie is no ſure ſigne of Gods louelove or our happie condition.The ſecond argument which the fleſh vſeth to perſwade carnall worldlings that they are in an happy condition and in the louelove of God is, becauſe they abound in earthly proſperitie and with many temporall bleſſings, which they eſteeme as ſo many teſtimonies of Gods louelove and ſignes of their owne ſaluation. And ſurely it cannot be denied but that theſe things are good in their owne nature, as being the gifts of our good God, which he giueth as rewards of vertue and the temporary wages to thoſe who ſerue him; but yet they are not abſolutely and ſimply good, but in reſpect of their vſe of an indifferent nature, good to the good, and euill to thoſe who abuſe them vntounto euill. And therefore as the children of God who hauehave a right vſe of theſe temporall bleſsings, when they vſe them as inſtruments of their bounty and beneficence, to the glory of God and the good of their fellowe ſeruants, may eſteeme them as pledges of Gods louelove and earneſt-pennies of their ſaluation; ſo carnall worldlings who abuſe them to pride, forgetfulnes of God, prophaneneſſe, wantonneſſe, oppreſsion, crueltie and all maner of ſinne, hauehave iuſt cauſe to thinke, that they are gifts giuen them in Gods wrath, that they may be ſnare… to entangle them to their deeper condemnation, according to that of the Pſalmiſt let their table become a ſnare before them, Pſal. 69. 22.and that which ſhould hauehave beene for their welfare let it become a trappe. Againe the Scriptures teach vsus that we cannot by theſe outward things iudge either of Gods louelove or hatred towards Ecle. 9. 1. 2.vsus, ſeeing all theſe things come alike to all, and there is Iob. 21 6. 7. 8. Pſal. 73. 1. 2. &c.one euent, to the righteous and to the wicked, or if there be any difference it is commonly in this, that the wicked flowriſh in all worldly iollitie, when as the godly are afflicted with many miſeries; as it is notably obſerued and at full deſcribed both by Iob, Dauid and Ieremie. Thus wee ſee Abell Ier. 12. 1.murthered, and Caine waxing great and building cities, Pharaoh and the Egiptians raigning as Lords and tyrants, and the poore Iſraelites making bricke, beaten and miſuſed; Nebuchadneſer like a great monarch ruling ouer nations, and the people of God ſubdued and led into miſerable captiuitie. And the experience of our own times teacheth vsus, that we cannot conclude that we are in Gods fauour and in the ſtate of ſaluation, becauſe we thriue in the world and hauehave good ſucceſſe in all our endeauours, ſeeing by this reaſon we might inferre that the great Magor, the Turke, Perſian and many other Infidels and Pagans were better beloued of God then Chriſtian Princes, and among Chriſtians many prophane and carnall men, then the ſincere louers of Gods trueth; becauſe they more abound in theſe worldly bleſsings. But of this point I ſhall neede to ſay little here, ſeeing, I hauehave written ſo much of this argument in my ſecond part of this Chriſtian War-fare.
§ Sect. 5. That a ciuill life is not ſure ſigne that we are in the ſtate of grace and ſaluation.And thus the fleſh abuſeth thoſe who are profeſſed worldlings: Neither doth it deale leſſe deceiptfully with thoſe that make ſome ſhew of religion; the which are of two ſorts ciuill iuſticiaries and temporarie hypocrites. Concerning the former, it perſwadeth them, that they are in good eſtate becauſe they liue ciuilly and vnblameably among their neighbours in reſpect of notorious crimes which are puniſhable by the lawes of men; and maketh them to bleſſe themſelues becauſe they are no murtherers, adulterers, drunkards, theeues, periured perſons, and couenant breakers; but contrariwiſe deale honeſtly with all men, keepe their word, pay eueryevery one their due, and ſometimes alſo giuegive an almes to thoſe that are in want and miſery. And becauſe in reſpect of their dutie towards God, they are of that religion which the Prince is of, and the Law requireth, and are no recuſants, but come to the Church with the reſt of their neighbours, and there heare diuine ſeruice, and the word preached, and receiue the Sacrament as oft as the law inioyneth. Though in the meane time they are vtterly ignorant of the true God, his perſons, nature and attributes of Ieſus Chriſt and his natures and offices, and the great worke of redemption, and in a word of all the principles of true religion. And though they make no conſcience of performing any duties of the firſt table (as of Prayer, hearing the Word; receiuing the Sacrament, ſanctifying the Sabbath) in ſpirit and in truth, as God requireth, but onelyonly formally for cuſtome and faſhion ſake, yet their corrupt fleſh maketh them beleeue, that God will accept of their good meaning and ſuperſtitious deuotion, and will be well ſatisfied with their bodily exerciſe and liplabour, though their hearts be farre from him; yea though in the very time of his ſeruice they ſet vp idols in their hearts, and hauehave all their cogitations wholly taken vp with their pleaſures, profits and other vanities of the world. But that we may not be ouertaken with this deceit, let vsus know and remember, that God will not accept of vsus, vnleſſe with Dauid we hauehave reſpect vntounto all his commandements, and make Pſal. 119. 6.conſcience of performing as well, (yea principally) the duties of the firſt table, as of the ſecond; that the feare of God and his true religion▪ is the head and firſt beginning of ſauing wiſedome; and that it is but a counterfet and carnall Pſal. 111. 10.righteouſneſſe, ſuch as was in the heathens, which doth not ſpring from the roote of piety; that wee cannot hauehave a liuely faith without ſauing knowledge, nor doe any good workes without faith; that without faith wee cannot pleaſe Heb. 11. 4. Rom. 14. 23.God, and whatſoeuer we doe without it is ſinne. That if our iuſtice ariſe not from godlineſſe, it is but meerely morall ciuilitie, and if our louelove of our brethren ſpring not from the cleere fountaine of Gods louelove; then it ſtreameth from the filthy puddle of ſelfe-louelove. Let vsus know that God will bee worſhipped, not after the commandements of men, but after his owne reuealed will, and that whoſoeuer ſerue GOD principally becauſe the princes law requireth it, and not becauſe God commandeth it, hee worſhippeth his King aboue his God. That bodily exerciſe profiteth 1 Tim. 4. 8.nothing, and that the Lord wil be worſhipped in ſpirit and Ioh. 4. 24.truth; that God regardeth not formall ſeruice which riſeth rather from cuſtome then conſcience, and that the religion of the ſoule, is the ſoule of religion, without which it is but a dead carkaſe. That God can indure no riuals in his ſeruice, nor no halting betweene Iehouah and Baal, God and the world; he cannot abide a double or diuided heart, but he will either hauehave all, or leaue all to the Diuell and the world; and finally that our good meaning will be no currant payment in the day of accompt, ſeeing it hath not Gods image and ſtampe vponupon it, but is coined in the forge of our owne braine, and hath on it the print of our owne inuentions, which the Lord eſteemeth no better then high treaſon againſt his royall crowne and dignitie.
§ Sect. 6. That a bare profeſſion of the true religion is not ſufficient for ſaluation.And thus the fleſh deceiueth ciuill iuſticiaries: the like deceit it vſeth towards hypocrites, with whom it dealeth diuerſly according to their diuers kindes. For either they are groſſe hypocrites, who though they make a great ſhew of religion, yet their liues are ſo euill and ſcandalous, that their hypocriſie is detected and manifeſt, not onelyonly vntounto others, but alſo to their owne hearts and conſciences; or more cunning and ſubtle, who by their outward profeſſion and ſeeming conformitie to the law, deceiue not onelyonly other men, but themſelues alſo. Concerning the former; the fleſh deceiueth them with a vaine conceipt that the bare profeſſion of the true religion is ſufficient for their ſaluation without all practiſe and obedience, that it is inough to ſay that they hauehave faith, though they bee vtterly barren of all good Workes, to cry, Lord, Lord, though they neglect the will of our heauenly Father, that they be hearers of the word, though they be not doers of it, and that they profeſſe that they know God, though in their workes they deny him, being abominable, diſobedient, and to eueryevery good worke reprobate. But this is ſo contrary to the whole courſe T…. 1. 16.of the Scriptures, that who ſo is but a little conuerſant in them, may plainely ſee, yea palpably feele this deceipt▪ neither is it poſſible, that any ſhould be deluded with it, but thoſe whom the god of this world hath blinded, and for want of louelove to the truth are giuen vp of God to bee ſeduced 2 Theſ. 2. 11.with ſtrong deluſions, and to beleeue lies. For there we ſhall Rom. 2. 13.plainely ſee, that theſe conceits are croſſed and contradicted in direct and expreſſe tearmes; namely that not the hearers but the doers of the word are iuſtified; that if we heare Iam. 1. 22. Ioh. 13. 17. Luke. 11. 28. Mat 7. 21. Iam. 2. 14. 17. 26and doe not, we doe but deceiue our ſelues: that they onelyonly are bleſſed, who heare the word and keepe it; that not eueryevery one who ſaith Lord, Lord, ſhall enter into the Kingdome of heauen; but hee that doth the will of our Father which is in heauen; that it will nought auaile vsus to boaſt of our faith, if it doe not appeare in the fruits of good workes, ſeeing ſuch a faith as is without workes, is but a dead carkaſe, without life or ſoule, and therfore cannot iuſtifie nor ſaue vsus. So the Lord ſharpely reprehendeth and condemneth wicked men, for Pſal. 50. 16. 22.making profeſſion of his religion: VntoUnto the wicked, ſaith God, What haſt thou to doe to declare my ſtatutes, or that thou ſhouldeſt take my couenant in thy mouth; ſeeing thou hateſt inſtruction, and caſteſt my words behinde thee? &c. And then concludeth: Now conſider this yee that forget God, leſt I teare you in pieces and there be none to deliuer. So the Prophet Ieremie. Behold ye truſt in lying words that cannot profit. Will yee ſteale murther, and commit adulterie, and ſweare falſly, and Ier. 7. 8. 9.burne incenſe vntounto Baal, and walke after other gods that yee know not, and come and ſtand before mee in this houſe which is called by my name, and ſay, we are deliuered to doe all theſe abominations?
§ Sect. 7. The fleſhes deceipt in perſwading men to reſt in externall ceremonies.But if this deceipt bee too groſſe, as hauing nothing to colour or countenance it but the ſlight thin vayle of a bare profeſsion, then it will perſwade vsus to place all religion about externall rites and ceremonies, and to thinke that we hauehave done inough, if we be ſtrict in the obſeruation of them, although in the meane time we make no conſcience of many Morall duties, and vtterly neglect the waighty things of the Law. So the Phariſes of old placed Mat. 23,all their religion in ſome legall rites and humane traditions, in externall waſhings, ſacrifices, and tything mynte, cummine and anniſe, and neglected the dutie of children to their parents, the pure and ſincere ſeruice of God, and the waightie points of the Law, iudgement, merciemercy and faith. And the Apoſtle telleth vsus of ſome in his times, who placed all their religion in the obſeruation of dayes Sabbaths, Holydayes, and New Moones, and in their obſeruance of certaine ordinances, Col. 2. 16. 21.as touch not, taſte not, handle not, all which did periſh with the vſing? And wherein doth in theſe dayes the religion of the Papiſts chiefely conſiſt, but in the obſeruation of ſuch holidayes, waſhings, purifications, faſtings from certaine meates, at certaine times, and in vſe of their rites and ceremonies which they preferre before, and preſſe more, then many Morall duties or the eſſentiall parts of Gods ſeruice, with which they will much more eaſily diſpence, then with their traditions and ſuperſtitious inuentions? With which deceipt if the fleſh preuaile not, it is readie to thruſt vsus into the contrary extreame, and to place all religion in the oppoſing of theſe ſuperſtitious ceremonies, and to ſpend all our time which ſhould bee ſpent in attaining vntounto the knowledge and practiſe of true godlineſſe in declaiming againſt will-worſhip and humane traditions. As though it were enough to be free from ſuperſtition, though we be deſtitute alſo of all true religion, to oppoſe againſt falſe worſhip, though wee doe not practiſe that which is true, to be zealous againſt ceremonies, and to be key-cold in imbracing the ſubſtance, truth, faith, merciemercy, iudgement, brotherly kindnes and the reſt.
§ Sect. 8. The meanes to defeate the former policie.But that we may not be ouertaken with this deceit, nor be perſwaded to ſpend the ſtrength of our deuotion about ceremonies & things of ſmal moment, let vsus know, that there is no leſſe order and due proportion, then iuſtice & iudgement in the commandements of God, the Lord requiring that thoſe things which are chiefe and principall in their owne nature ſhould hauehave the firſt and chiefe place in our obedience. So the Morall duties are to be preferred before ceremoniall; and among them, our dutie to God before our dutie to our brethren, the duties of greateſt importance before the meane, and the meane before the leaſt. Which order who ſo tranſpoſe and wil prefer the duties towards men before their dutie vntounto God & the ceremonies before the ſubſtance; ſuch mens religion is hypocriticall and odious in Gods ſight. Hence is it that the Lord condemneth Eſa. 11. 12. 13the Sabbaths New Moones, ſacrifices, and ſolemne aſſemblies of the Iewes, becauſe they put all their religion in them, and neglected iudgement, merciemercy, relieuing the oppreſſed, and iudging the fatherleſſe. Thus hee condemneth Eſa. 58. 5.their faſts and the afflicting of their ſoules by theſe bodily exerciſes, becauſe they were ioyned with ſtrife and debate, oppreſsion and cruelty, yea ſo odious is this ceremoniall ſeruice being ſeuered from the more weighty and ſubſtantiall, that the Lord profeſſeth, that he that killeth Eſa. 66. 3.an Oxe, is as if he ſ…e a man, he that ſacrificeth a Lambe, as he that cutteth of a dogges necke, he that offreth an oblation, as he that offereth ſwines blood, he that burneth incenſe as if he bleſſed an idoll. So he profeſſeth, I will hauehave merciemercy and not ſacrifice, Hoſ. 6. 6.not becauſe he ſimply reiected ſacrifices, which himſelfe had commanded, but if they were ſeuered from merciemercy, or preferred before it. And ſaith that hee ſpake not vntounto their fathers, nor commanded them in the day that hee brought them out of the land of Egypt, concerning burnt offerings or Ier. 7. 22. 23.ſacrifices; but this thing (ſaith hee) commanded I them, ſaying, obey my voice, and I will be your God, and ye ſhall be my people: and walke yee in all the wayes that I hauehave commanded you that it may be well vntounto you. Implying hereby, that as theſe maine Morall duties were firſt commanded, ſo alſo they ſhould be firſt and chiefely practiſed. Finally, the Apoſtle telleth vsus that true religion conſiſteth not in outward rites, ſignes and ſacraments, but in the truth and ſinceritie of the heart; Circumciſion (ſaith he) verily profiteth, if thou be a keeper of the Law, but if thou bee a breaker of the law thy Rom. 2. 25. 28circumciſion is made vncircumciſion; For he is not a Iew which is one outwardly, neither is that circumciſion which is outward in the fleſh. But he is a Iew which is one inwardly, and circumciſion is that of the heart, in the ſpirit and not in the letter, whoſe praiſe is not of men, but of God.