The Christian Warfare Part 3, Book 1 · Chapter 13
CHAP. XIII. Of the pollicies of the fleſh towards temporarie beleeuers.
§. Sect. 1. That the fleſh in a ſubtill ſort deceiueth temporaries.ANd thus the fleſh deceiueth the groſſer kinde of hypocrites: But when men hauehave receiued ſuch a meaſure of illightening, that theſe darke fogges and miſtes of ignorance are ſomewhat diſpelled, and hauehave their ſleepie conſciences ſomwhat awakened, ſo that they are able and ready to tell them that all which is formerly ſpoken of, will be to little purpoſe, if they make no further progreſſe in the wayes of God; Then the fleſh vſeth more refined and ſubtill pollicies, and condemning as much as any others carnall Goſpellers, ciuill iuſticiaries and groſſe hypocrites, it perſwadeth them to be like Agryppa almoſt, (and but almoſt) Chriſtians; and to reſt in ſome ſhadowes and meere counterfaits of ſauing graces and Chriſtian obedience, which are ſo like vntounto them, that vnleſſe they bee brought to the all diſcouering light of Gods word, and diligently examined by this touch ſtone of trueth, they can hardly be diſcerned, I will not ſay by others (which is meerely impoſſible) but euen by thoſe that hauehave them. And this is the eſtate of temporarie beleeuers in whom there is almoſt nothing wanting which is in ſound Chriſtians but ſinceritie and trueth. For they are allowed by their ſinnefull fleſh to bee as like Chriſtians as poſsibly may be, ſo they be not ſo indeed and to runne before many true beleeuers in outward duties, and euen to knocke at heauen gates, ſo that they will there reſt but for a time and neuer enter. They hauehave knowledge often times in farre greater meaſure then many of Gods deare children; faith, repentance, obedience, and that in ſuch a degree, that in outward appearance many true Chriſtians come farre ſhort of them. And therefore ſeeing aboue all deceipts this is moſt deceitfull, we are to bend all our care and ſtudy that we may diſcouer and defeate it.
§. Sect. 2. That we muſt labour to hauehave all ſpirituall graces in ſincerity and truth. and firſt our knowledg.To which purpoſe wee muſt not onelyonly labour to hauehave all ſauing graces, and to be enabled vntounto the performance of all Chriſtian duties; but alſo after aſſurance that they are in vsus and done by vsus in ſinceritie and trueth. And to this purpoſe wee are often to examine and waigh them in the ballance of the ſanctuary, and to obſerue the infallible markes and ſignes, whereby our true graces and vertuous actions may be diſcerned, not onelyonly from vices and groſſe corruptions, but alſo from theſe neere counterfaits and ſhadowes of them, which are inſubtill hypocrites and temporary beleeuers. For there wee ſhall finde that though the knowledge of temporaries bee in reſpect of the meaſure very great, yet it faileth in the qualitie and effects; for it is barely learned by hearing and reading, and not taught by the ſpirituall annoynting, whereof the Apoſtle ſpeaketh 1 Ioh. 2. 20.which the faithfull onelyonly receiue: it is much inſpeculation and theorie; and little in practiſe, ſpirituall power, feeling and repentance; and they know the things of God appertaining to ſaluation, as a man knoweth a ſtrange land by reading which he neuer trauailed; whereby hee is enabled to diſcourſe of it, and of the fruites and benefits contained in it, though hee neuer taſted them, nor hath any hope euer to enioy them; whereas the true beleeuer, though he be in his pilgrimage, yet knoweth heauen and heauenly things, as his owne countrey, and the bleſsings contained in it, of which he hath already taſted and had feeling experience, and is aſſured after a while when hee hath finiſhed his iourney to hauehave the full fruition of them. And hereof it is that the knowledge of the hypocrite bringeth ſmall ioy and comfort with it, and though it exceede in meaſure, yet it cheareth not the heart, like the leaſt knowledge of a ſound Chriſtian, euen as the knowledge of the Lawyer in the euidences of a mans lands may be greater then the owners: but yet hee cannot reade them with like comfort, becauſe he hath no right vntounto them.
§. Sect. 3. How wee may diſcerne a true iuſtifing faith: from that which is temporarie.So alſo hypocrites and temporaries hauehave faith whereby they not onelyonly know and beleeue the whole word of God and the promiſes of the Goſpell to be true, but alſo giuegive their aſſent vntounto them, yea make ſome kind of application of them vntounto themſelues; And yet there are diuers eſſentiall differences betweene this faith of hypocrites and of true beleeuers. For firſt they differ in their cauſes, the one being wrought by the miniſtery of the Goſpell made effectuall by the inward cooperation of Gods Spirit; the other by Sathan & carnal corruption, abuſing and miſapplying of theſe promiſes in Chriſt. Secondly in their grounds; for a liuely faith is grounded vponupon Gods reuealed trueth, but the faith of hypocrites vponupon no other ground then the falſe ſuggeſtions of Sathan, vnwarranted conceipts, carnall ſecuritie and fond preſumption, which cauſe the hypocrite to apply vntounto himſelfe the mercies of God, & merits of Chriſt, and the ſweete promiſes of the Goſpell when as he is in no ſort qualified and fitted according to the word to receiue or hauehave any intereſt in them. For before we can beleeue with a true faith, we muſt be humbled in the ſight and ſenſe of our ſinnes, wee muſt deny our ſelues and become vile in our own eyes and hauehave an hungring and thirſting after Chriſt and his righteouſneſſe, and an high valuation and eſteeme of them aboue all things in the world, all which are wanting in the ſaith of hypocrites. Thirdly true faith is ioyned with vnfained louelove of God, for he that is aſſured that much is forgiuen him, he loueth much, not only God himſelfe but his neighbours, yea euen his enemies for Gods ſake, and thoſe aboue all the reſt in whom he diſcerneth the image of God m…ſt clearely ſhining: But the faith of hypocrites being alwayes accompanied with ſelfe-louelove maketh a man to value himſelfe aboue all things, yea God himſelfe the chiefe goodneſſe. Fourthly where there is true faith there is alwayes a ſore combate and conflict betweene the fleſh and the ſpirit, betweene faith purifying the heart, and vnbeliefe labouring to retaine the pleaſures of ſinne and all our …nbred corruptions which are pleaſing or profitable: but the faith of hypocrites is ſtill quiet and peaceable becauſe it is nothing but carnall preſumption, which being corrupt and ſinnefull agreeth well with other corruptions; neither doeth Sathan moue, or as much as in him lyeth ſuffer to be moued of any queſtions, becauſe hee would poſſeſſe all things in peace, and not hauehave his kingdome diuided in it ſelfe. Secondly, true faith is the inſtrument of a mutuall donation, for as it receiueth Chriſt who is giuen vsus of God, ſo it offereth and conſecrateth our bodies and ſoules vntounto Chriſt who by the gift of God hath as much right vntounto vsus as we vntounto him: But the faith of hypocrites would hauehave part in Chriſt and all his benefits, but Chriſt muſt hauehave no part in them, or if any at all, hee muſt be contented with their tongue onelyonly, whereas the world and the diuell muſt hauehave their hearts. Secondly, true faith is not eaſily daunted or diſmayed, but commonly ſhineth moſt clearely in the darke night of afflictions, and manifeſteth it ſelfe in it chiefe ſtrength, when carnall reaſon will miniſter no comfort; but the faith of hypocrites reſteth onelyonly vponupon the proppe of worldly proſperitie which being pulled away ſinketh and fayleth; and whileſt this faire greene blade, which ſpringeth out of the ſtonie ground, is moyſtened with the dewe of temporall benefits, it ſprouteth vp and flowriſheth; but no ſooner doeth the ſunne of affliction and perſecution ariſe but preſently it withereth and fadeth. Laſtly true faith is alwayes a liuing and fruitfull faith, and is continually exerciſed in good workes and Chriſtian duties, and in louelove and obedience towards God; but the faith of hypocrites is dead, barren and fruiteleſſe, or if it beare any fruits at all, yet hauehave they no reſpect to God, but are done out of pride or ſelfe-louelove, for feare of puniſhments or hope of rewards. But more of this afterwards.
§. Sect. 4. The difference betweene true and falſe repentance.Thus alſo the hypocrite hath ſome kinde of repentance, the which the fleſh commendeth vntounto him as greeing well enough with it ſelfe, and that to this ende that he may content himſelfe with it and neuer labour after ſound repentance. Which deceipt that we may preuent we are to learne and obſerue the many differences betweene this counterfaite and falſe repentance and that which is ſound and ſincere. For true repentance ſpringeth from a liuely faith aſſuring vsus of Gods louelove, which cauſeth vsus to bewaile our Zach. 12. 10 Luk. 15. 18.ſinnes, becauſe by them wee hauehave diſpleaſed our gratious God, who ſo loueth vsus, and whom we ſo louelove: but the ſorrow of hypocrites riſeth from infidelitie and ſelfe-louelove, which maketh vsus mourne becauſe by our ſinnes wee hauehave made our ſelues obnoxious to puniſhments. Godly ſorrow ariſeth from a true hatred of ſinne, which being odious vntounto vsus as an vgly ſerpent, or grieuous as an heauy burthen, doth cauſe vsus to ſorrow and mourne becauſe we cannot be ridde of it, nor ſhake it off; but worldly ſorrowe from our louelove of ſinne, becauſe wee are loath to leaue it, and yet muſt needes for feare of further puniſhment. Godly ſorrowe driueth the ſinner to God with Dauid and maketh him to humble himſelfe, acknowledge his ſinne and aske pardon; But the ſorrowe of hypocrites driueth men from God, & maketh them to deny their ſinne, or to excuſe and and minſe it. Godly ſorrowe worketh a change and alteration to amendment of life; but the hypocrite though he hangeth downe his head like a bulruſh for a day, and blubbreth his cheekes with teares, yet either hee leaueth not his ſinne at all or onelyonly as he leaueth and putteth of his clothes with a purpoſe to reſume and put them on the next day. Godly ſorrowe doeth chiefely reſpect the ſinne, whereby the Chriſtian hath offended God, but the ſorrow of hypocrites looketh chiefely to the puniſhment whereby they hauehave diſpleaſed themſelues. Finally, the ſorrowe of the faithfull is conſtant and continual from the firſt day of conuerſion to the ende of their liues; but the ſorrow of hypocrites is but by flaſhes and ſpurts, and commonly ceaſeth when they are freed from their ſmart and paine.
§ Sct. 5. The differences betweene the obedience of the faithfull and of hypocrites.The like differences alſo wee may obſerue in the other part of repentance which is amendment of life and newe obedience. For the obedience of the faithfull ſpringeth from their faith and louelove of God, but the obedience of hypocrites from ſelfe-louelove and carnall reſpects; the faithfull propound vntounto all their good workes the glory of God as their chiefe ende: but the hypocrite propoundeth to himſelfe chiefely his own good and that in worldly and carnall repects. The true beleeuer performeth totall obedience in reſpect of the ſubiect, with all the powers and parts of his ſoule and body: but the hypocrite contenteth himſelfe with bodily exerciſe which is without the power of godlineſſe, and doeth not worſhip God in ſpirit and trueth, nor with a willing and chearefull heart, but contradicting the Rom. 7.Apoſtles ſpeech he may ſay, the euill which I louelove, that doe I not, but the good which I hate that doe I. So alſo the faithfull Chriſtian performeth totall obedience in reſpect of Pſal. 119. 6.the obiect, and hauing regard vntounto all Gods Commandements, he fleeth from all ſinne and embraceth all holy duties: yea aboue all ſinnes, hateth thoſe moſt which cleaue faſteſt vntounto him, and laboureth moſt to bring his heart to the louelove of thoſe duties to which naturally he is moſt backward. But the hypocrite ſeeming to make conſcience of one table neglecteth the other, or if hee forſaketh many ſinnes and doeth many duties; yet he hath ſome darling ſinnes which he holdeth as ſweete vnderunder his tongue, which hee will by no Iob. 20. 12.meanes part with, and ſome duties there are ſo contrary to his corrupt nature, that there is no arguments that can bee vſed which can moue him to practiſe them. Finally the obedience of the faithfull is conſtant and permanent, and the longer it continueth, the more it groweth and encreaſeth but the obedience of hypocrites is vnconſtant and by fits onelyonly and flaſhes; and commonly like a naughtie iade hee is moſt free and forward in the beginning of the iourney, but quite tyred before he come neere vntounto the end.
§ Sect 6. The fleſhes deceipt in mouing vsus to leaue of from doing good duties that wee may auoide hypocriſy.And thus we may defeate the policies of the fleſh, wherby it draweth vsus to hypocriſie: wherewith if it cannot preuaile with vsus, it will labour to draw vsus into the contrary extreame; and becauſe hypocriſie is odious vntounto vsus, it will moue vsus more to diſguiſe and bide our profeſsion of religion, to refraine from all good ſpeeches, which might glorifie God, and edifie our brethren, to conforme our ſelues to their faſhions which beare vsus company in outward ſhew though in heart we be farre vnlike them, and to neglect all good actions and holy duties, as meditation, faſting, prayer, giuing of almes or to doe them in great ſecrecie, and …s it were by ſtealth, for feare leſt men taking notice of them, ſhould thinke vsus too glorious in our outward ſhew, and condemne vsus of hypocriſie. The which conceipt ſo ouerſwayeth with diuers who are otherwiſe good Chriſtians, that they are aſhamed and ready to b…uſh, when they are taken at vnawares in doing religious duties; as though they were guiltie of ſome great fault. And ſo much the rather becauſe the moſt godly Chriſtians, hauing the reliques of hypocriſie, as of all other ſinnes remaining in them, are guilty to themſelues of this corruption, as finding it often to preuaile with them, and therefore labour with ſo much the more diligence to auoide all ſemblance and appearance of it. With which deceipt that we may not be ouertaken let vsus conſider, that we ought not ſo to auoide the ſhew of hypocriſie, as that wee doe in truth ſhun Chriſtian apologie and profeſsion, whereby God is to bee glorified, and our neighbours edified: that we fall into the ſinne of hypocriſie indeede, whileſt we thus labour to flie the appearance of it; for it is hypocriſie to ſeeme that we are not, and diſguiſing and diſſembling our religious and honeſt hearts vnderunder the outward ſhew of a carnall conuerſation, to appeare worldlings, when in truth wee are ſincere, though weake Chriſtians: as Iacob though to a better end, tooke vponupon him the habite of Eſau, whoſe prophaneneſſe hee hated. Let vsus know that we diſhonour God, when we hide and diſſemble his gifts and graces in vsus, and wrong our neighbours who might walke in our light, if wee did not couer it (as it were) vnderunder a buſhell; and that they in ſome degree are aſhamed of Chriſt and his truth who dare not before worldlings either profeſſe it in their words, or practiſe it in their workes. Let vsus remember that our Sauiour requireth not onelyonly that we ſhould hauehave the light of holineſſe in our ſelues, but that we ſhould alſo, let it ſhine before men, that Mat. 5. 8.they ſeeing our good workes, may glorifie our Father which is in heauen; onelyonly hee condemneth theſe outward ſhewes of good workes when as thereby we doe not ſeeke Gods glorie, but our owne. And the Apoſtle chargeth Chriſtians to hauehave their conuerſation honeſt among the Gentiles, that whereas 1 Pet 2. 11.they ſpake againſt them as euill doers, they might by their good workes, which they ſhould behold, glorifie God in the day of Pſal. 119 46.viſitation. That Dauid profeſſed his louelove to Gods commandements before Princes and was not aſhamed; and that Daniel would not ſmother for a few daies his practicall profeſsion of religious duties, though it were to the extreame hazard of his life. Let vsus conſider that one ſpeciall dutie of Chriſtianitie which we owe vntounto our neighbours is, that wee ſhine before them by our holy example, which is required in the ſixt commandement, as a meanes of preſeruing the life of their ſoules, and therefore that we are guiltie of ſpirituall murther if we neglect it. Finally ſeeing carnall worldlings are not aſhamed to profeſſe their ſeruice and allegeance to their maiſter Sathan, but with all boldneſſe vtter blaſphemous oathes, ribald words and rotten ſpeeches which corrupt the hearers, and audaciouſly performe all ſinfull actions, which are without the compaſſe of mens law, not caring who heare or ſee them; let it be our ſhame, to be aſhamed of the ſeruice of our great Lord and Maſter, who is ſo infinitely good in himſelfe and gracious towards vsus; but let vsus with all confidence and courage performe all holy Chriſtian duties which wee owe vntounto him, though wee liue in the middeſt of an adulterous and ſinfull generation: leſt being aſhamed before ſuch of Chriſt Mark. 8. 38.and his words, hee be aſhamed of vsus, when he commeth in the glory of his Father with his holy Angels.