The Christian Warfare Part 3, Book 1 · Chapter 16
CHAP. XVI. Of the pollicies of the fleſh which it vſeth to hinder vsus from performing holy duties, and vertuous actions.
§ Sect 1. Of the firſt policie of the fleſh in blinding our mindes and corrupting our iudgments, that we may not diſcerne betweene good and euill.WE hauehave heard of ſome notable deceipts which the fleſh vſeth to drawe vsus vntounto ſinne, and being fallen to make vsus lye in it without repentance: now let vsus conſider of ſome chiefe pollicies which it vſeth about holy duties and vertuous actions. And theſe are of three ſorts; the firſt it vſeth to hinder vsus from embracing and practiſing them. The ſecond to diſturbe and inturrupt vsus in them, the third to alinate our hearts and withdrawe vsus from them. For the firſt; it vſeth many deceipts to keepe vsus from embracing vertue and bringing forth the fruits of new obedience. As firſt of all when wee hauehave ſome inclination to embrace vertue and to practiſe Chriſtian duties in the generall, it cunningly indeauoureth to dazle the eyes of our minde, and to corrupt our iudgements, that wee may miſtake vertue for vice, and good for euill. To which ende it either moueth vsus to iudge of them according to common error, and the falſe opinion of worldly men, who by ſelfeloue are eaſily brought to condemne that as naught, which is moſt contrary to their carnall appetite; or elſe it diſguiſeth vertues beautie with the foule and vgly vizard of vice and ſinne, or ſo beſprinkleth and beſmeareth them with the blacke colours of falſe imputations, that wee are ready to abhorre and reiect them at the firſt view; without any further triall or examination. Thus it brandeth a Chriſtian conuerſatiō with the name of a malancholick or monkiſh life, deuotion with the name of ſuperſtition, and a conſcionable care to approue our hearts and all our wayes vntounto God it tearmeth nice ſcrupuloſitie, and needleſſe, yea peeuiſh preciſeneſſe. Thus a religious care to ſanctifie the Sabbath it calleth Iudaiſme, zeale, fury and madneſſe, or at beſt raſhneſſe and indiſcretion; humilitie it tearmeth baſeneſſe, magnanimitie pride, bounty lauiſhneſſe, frugalitie niggardlineſſe, meekeneſſe cowardize, and Chriſtian courage and fortitude it intitleth with the name of deſperate and audatious boldneſſe. Now the meanes to preſerue vsus from being ouertaken with this deceipt, is to pull of theſe deformed vizards, and to behold vertue and all Chriſtian duties, in their owne natiue beauty by the neuer deceiuing light of Gods word. And not to liſten to the falſe opinion of the world and the fleſh, which make light darkneſſe, and ſweet ſower, but to examine by the Scriptures what God approueth, and what he diſliketh and condemneth. To which purpoſe wee muſt daily exerciſe our ſelues in the ſtudy and meditation of Gods word, which will ſo enlighten, rectifie and informe our iudgements, that we ſhall neuer be deceiued by thoſe foggy and falſe miſtes, which the diuell, the world or our owne corrupt fleſh, doe caſt before them.
§ Sect 2. The ſecond policy in alledginge difficulties that are in chriſtian duties.A ſecond deceipt which the fleſh vſeth, to diſcourage vsus from ſeeking after vertue, and endeauouring to practiſe Chriſtian duties, is to perſwade vsus, that the houſe of vertue is ſcituated on ſo high an hill, that wee ſhall be out of breath and quite tyred before we can clime vntounto it; and that there is ſo much difficultie and ſo many diſcouragements in a Chriſtian life, that it would be but in vaine to enter into it, it being impoſſible that we ſhould goe forward, and that better it were not to giuegive the onſet, then in the firſt skirmiſh to bee foyled, and forced to make a ſhamefull retraite. To this ende it is ready to tell vsus, that we muſt leaue all our delights, which ſo much content vsus, and exerciſe our ſelues in ſuch duties as are quite againſt the haire, and through the contrarietie which is betweene them and our nature, ſo diſpleaſant and diſtaſtfull to our appetite, that we ſhall not liue one merry day after wee hauehave taken vponupon vsus this mopiſh and melancholicke profeſſion. Yea and for the better countenancing of this deceipt, it is ready to abuſe Gods infallible trueth, and to ſet before vsus the afflictions of the Saints, their mournings and lamentations, the pouertie and reproaches, in priſonments, baniſhments and cruell death, aſſuring vsus (as the trueth is) that if we follow them in the ſame courſes we ſhal meete with the ſame croſſes, ſeeing it is expreſſely ſaide, that all who will liue godly in Chriſt Ieſus 2 Tim. 3 12.muſt ſuffer perſecution. Now that we may be armed againſt this ſubtill incounter, let vsus knowe, that the chiefe ſtrength of it lyeth in laying open and amplifying the diſcouragements which might hinder vsus in our Chriſtian courſe, and in the concealing and hyding of thoſe helpes and comforts which might be encouragements to our good proceedings. For though the worke of repentance bee vntounto vsus hard and difficult, yet ſeeing it is not onelyonly an act done by vsus, but chiefely and principally a grace and gift of God, who is ready to beſtow it freely vponupon al who deſire to hauehave it, and doe endeauour to embrace and practiſe it, the difficultie ſhould bring with it no diſcouragement, ſeeing God is alſufficient to effect his owne worke, and by the power of his word and ſpirit, to make that eaſie and delightfull which is naturally impoſsible and vnpleaſant. Againe let vsus knowe that in repentance there is a change not onelyonly of our actions, but alſo of our hearts and mindes, whereby it commeth to paſſe, that thoſe ſinnefull delights which were formerly moſt ſweete to our carnall appetites, are now moſt bitter and loathſome to the part regenerate; and thoſe godly and religious exerciſes which were to the fleſh and naturall man moſt diſtaſtfull and tedious, are now to the man regenerate moſt pleaſant and comfortable; as wee may ſee in Dauid who eſteemed Gods word and holy ordinances aboue all maner of riches, and found Pſal. 19. &. 119them ſweeter to his taſt then the hony or the hony combe; and in Iob who profeſſeth, that hee eſteemed the word of God much more then his neceſſary foode. And therefore though new Iob. 23. 12.obedience be irk ſome and painfull to thoſe who are vnregenerate, yet not to thoſe who are ſanctified, changed and renewed in the ſpirit of their mindes. Euen as wee ſee thoſe paines and ſerious ſtudies which were ſo tedious and contrary to our diſpoſition whileſt we were children, are ſweete and delightfull when we are come to yeeres of diſcretion. Furthermore let vsus conſider that though it bee a moſt toyleſome labour vntounto vsus to runne in the Chriſtian race being conſidered in our ſelues, becauſe wee are ſtiffe and benummed, and ſore and lame in all our ioynts through the fetters and boults of ſinne which hauehave long hanged vponupon vsus, yet being ſtrengthened by the ſpirit, and being made partakers of this ſpirituall annoynting, we are made able, nimble and actiue to run in the wayes of God, according to that of the ſpouſe, Drawe me, and we will runne after thee, and of the Prophet; I will runne the way of thy Cant. 1. 4. Pſal 1 19. 32. Phil. 4. 13.Commaundements when thou ſhalt inlarge my heart; and that alſo of the Apoſtle; I can doe all things through Chriſt which ſtrengtheneth me. Finally let vsus knowe, that as wee hauehave in the way of Chriſtianity many croſſes, ſo alſo many comforts, as for example, for the preſent we looſe the applauſe of worldlings, and lye open to obloquie and reproach; but for recompence we hauehave the approbation of God and our owne conſciences; wee hauehave warres with men, but peace with God; we looſe carnal reioycing in the pleaſures of ſin, but inſtead thereof we hauehave ſpiritull reioycing in the aſſurance of Gods louelove, the remiſsion of our ſins, and the ſaluation of our ſoules; we are ſtripped of worldly wealth, but we are inriched with ſpirituall treaſures, Gods ſanctifying gifts and graces, and gloriouſly decked both with inward ſinceritie and the rich roabes of an holy conuerſation; we forgoe carnall ſecuritie which within a while would bring vsus into horrour and deſpaire in the ſight of our ſins, and that horrible vengeance which is due vntounto them; but we hauehave in exchange ſpirituall ſecuritie, whereby we quietly reſt vponupon Gods promiſes and prouidence in the middeſt Pſal. 23. 4.of all daungers, and can with Dauid walke through the vale of the ſhadowe of death, and yet feare no euill. And thus our worldly loſſes are euen in this life infinitly recompenced with our ſpirituall gaines, and how much more when we come to the fruition of our future and heauenly 2 Tim. 2. 12. Rom. 8. 18.hopes, for if we ſuffer with Chriſt we ſhall raigne with him, and theſe preſent ſufferings, are not worthy to be compared with the glory which ſhall be reuealed in vsus; for they are light and 2 Cor. 4. 17.momentary; but they ſhall cauſe vntounto vsus a farre moſt excellent and an eternall waight of glory. And therefore let vsus not ſo remember the croſſe, as that we forget the crowne, nor ſo looke to the fouleneſſe of the way, as that we doe not regard the gloriouſneſſe of our pallace vntounto which wee are trauayling; but let vsus conſider that by mount Caluarie we ſhall come vntounto mount Sion the Citie of the Saints, and that by our many tribulations wee ſhall enter into the kingdome of Act. 14. 22.heauen. And ſo ſhall we with Moſes, preferre afflictions with the people of God, before the enioying of ſinfull pleaſures which laſt but for a ſeaſon, and eſteeme the reproach of Chriſt greater Heb. 11. 25. 26.riches then the treaſures of this worldly Egypt, hauing reſpect to the recompence of reward. Yea ſo ſhal we be like vntounto Ieſus Heb. 12. 2.Chriſt, the author and finiſher of our faith, who for the ioy that was ſet before him, endured the croſſe, deſpiſing the ſhame, and is now ſet downe at the right hand of the throne of God, where we alſo ſhall ſit with him if we follow his example.
§ Sect. 3. The third policy is to perſwade vsus to deferre the doing of holy & Chriſtians dutiesBut if the fleſh cannot perſwade vsus vtterly to neglect good duties, becauſe wee diſcerne that they are neceſſarie for our ſaluation, then it will moue vsus to deferre them for a time, telling vsus hereafter they will bee more ſeaſonable, and that we alſo ſhall hauehave better leyſure to performe them. For the defeating of which policie let vsus know, that there is no time alike ſeaſonable for the exerciſe of a godly life vntounto the time preſent; For whileſt it is called to day, and Pſal. 95. 7. 2 Cor. 6 2.the Lord calleth vponupon vsus to performe holy duties, it is the acceptable time and day of ſaluation which being once paſt, will neuer returne againe. That thoſe duties which are firſt in excellency, ſhould be firſt alſo in time, and that no wiſe man putteth off matters of greateſt waight, but giueth them prioritie and precedencie both in reſpect of time and place. Let vsus remember that our liues are ſhort and momentanie, and that it were but all too little, though they ſhould be wholly ſpent in Gods ſeruice; and that this ſhort time is ſo vncertaine, that we hauehave no aſſurance of liuing another day or houre, in regard whereof it is great madneſſe to put off thoſe duties, for the doing whereof we chiefely came into the world, and vponupon the performance of them our ſaluation dependeth, and to prefer before them trifles, which for the preſent are of ſmall value and will not profit vsus any whit at the day of death and iudgement. That we cannot by our owne naturall ſtrength doe any good dutie, but as we are aſsiſted by Gods Spirit, and that if we from day to day quench the good motions therof and will not open, when he knocketh ſo hard and often at the dore of our hearts, we ſhall moue him to depart from vsus & leaue vsus to our impenitencie, ſecuritie and hardnes of heart. Finally let vsus know, that if it be now troubleſome and tedious to performe holy duties and vertuous actions, how much more will it be ſo, when our vices are growne habituall, and by long cuſtome are turned into another nature. Furthermore whereas the fleſh pretendeth many occaſions of preſent diſtraction and multitude of buſineſſe, and telleth vsus, that we may more conueniently performe Chriſtian duties, and betake our ſelues to a godly life, when theſe troubles are a little ouer; as for example, that we may better ſerue God, when as we hauehave ſetled our worldly eſtate, and are freed from diſtractions which for want hereof, doe now diſturbe vsus, when we hauehave gotten ſuch a ſumme of money, ſuch a farme or Lordſhip, attained to ſuch honour and preferment, or hauehave had the fruition of this or that pleaſure vponupon which we hauehave ſet our hearts; let vsus know that all theſe are but friuolous excuſes, like vntounto theirs who being inuited to the marriage ſupper of the Kings Sonne Mat. 22.refuſed to come, which will in no caſe be accepted of God as ſufficient when he calleth vsus to account, ſeeing they only diſcouer our doting louelove on worldly vanities and our vtter neglect of ſpirituall and heauenly things. Let vsus conſider that it is a great indignitie, to conſecrate vntounto the world our chiefe ſtrength and prime ſeruice, and to deſtinate vntounto God the after leauings, of which alſo we are vncertaine, whether we ſhall performe them or no; that it is great folly and want of iudgement to prouide, firſt temporarie neceſſaries, yea ſuperfluities, for our bodies, and leane to a ſecond vncertaine care the eternall ſaluation of our ſoules. That we hauehave no aſſurance to liue till we hauehave attained earthly things, and afterwards to prouide for heauenly; and therefore if we thinke heauen better then earth and thoſe euerlaſting ioyes, better then theſe momentany trifles, it were our wiſedome to preferre and ſeeke them in the firſt place, ſeeing we cannot be aſſured of them both; and leauing of which Martha to be incumbred with worldly buſineſſe, to chooſe with Mary the better part: For though many things might be conuenient and worth Luk. 10 41.our ſeeking, if we had a leaſe of life, and leyſure inough to looke after them, yet this one thing is neceſſary, that by fearing and ſeruing the Lord, (which was the maine end for which we came into the world) we may glorifie him, and ſo gather aſſurance of our owne ſaluation.
§ Sect. 4. The fourth policie of the fleſh in mouing vsus to reſt in faire promiſes and faint purpoſes.Fourthly when a… the fleſh cannot intice to vſe meere dela, es, and doe iuſt nothing; then it will perſwade vsus to reſt in that which is as good as nothing, namely fayre promiſes and faint and falſe purpoſes and reſolutions, that we will become new men out of hand: Eſpecially if we hauehave our deſire in ſome things which we preſently hope for, as deliuerance from ſome affliction, freedome from ſome danger, or recouery from ſome ſicknes. But when we hauehave gone thus farre there it maketh vsus to ſtay, by offering vntounto vsus, if we will continue in our old courſes ſome acceſſe of worldly wealth, or the fruition of ſinfull pleaſures; and hauing preuailed ſo much with vsus, it ſtayeth not here, but maketh vsus ſoone after more carnall and wicked, more ſlothfull and negligent in the performance of all good duties then euer we were before. With which deceipt if we would not be ouertaken; let vsus know, that it were better not to promiſe at all, then hauing promiſed not to performe and pay, for what is this to mocke God who will not be mocked? What is it but to dally and to play childes play with him, ſeeking to pleaſe him with complementall promiſes and fayre words? That the Lord is not pleaſed by our making vowes and promiſes if wee doe not alſo pay them ſeeing we doe hereby but multiply our ſinnes adding to our former euill courſes couenantbreaking and falſifying of our promiſes, euen with God himſelfe. Finally that we doe but quench the good motions of the Spirit, when as we doe not nouriſh and cheriſh thoſe good purpoſes and reſolutions which he ſuggeſteth vntounto vsus; but ſuffer our ſelues to be carried away by the contrary motions of our ſinfull corruption. And therefore the Pſalmiſt biddeth vsus vow and pay vntounto the Lord our God; the which the Prophet Eſay maketh a note of the Pſal. 76. 11. Pro. 20. 25. Eſa. 19. 21.faithfull, and the contrary by the wiſe man is ſaid to be a property of a foole. When (ſaith he) thou voweſt a vow vntounto God, deferre not to pay it, for hee hath no pleaſure in fooles, Eccl. 5. 4.pay that which thou haſt vowed.
§ Sect. 5. The fift policy is to withdraw vsus from more excellent duties by occaſion of doing of ſome leſſer good.But if it cannot by all the former deuiſes and deceipts perſwade vsus to neglect ſuch duties as are truely good, then will it by the occaſion of doing ſome leſſer good, withdraw vsus from that which is greater and more excellent, in which regard that good which is of a meane and inferiour nature becommeth vntounto vsus euill, becauſe it is abuſed by our fleſh to ſhoulder and thruſt out that which is of greater worth and waight. And thus it perſwadeth men to reade the Scriptures at home on the Lords day, and in the meane time to neglect the publique aſſemblies, the miniſterie of the word and Prayer with the congregation; yea ſometime to pray priuately in the Church, or to reade ſome good booke, that ſo they may neglect to ioyne with the reſt of Gods people with vnanimitie and vniformitie in the publique ſeruice of God; thus it moueth men to prefer the outward reſt of the Sabbath before the workes of neceſſitie or mercy, which God requireth as ſpeciall parts of the ſanctification of it; as helping the diſtreſſed, viſiting the ſicke, indeauouring to preuent ſome great and emminent daunger, either to our neighbours or our ſelues; the which was the ſinne of the hypocriticall Phariſes which our Sauiour ſo ſharpely reprehendeth; teaching them and vsus, that the Lord preferred mercy before ſacrifice, and ſuch was Martha Mat. 9. 13.her ſinne in neglecting Chriſts Sermon the foode of her ſoule, that ſhe might miniſter vntounto him foode for his body. For the preuenting of which deceipt, we muſt labour to hauehave our iudgements rightly informed out of Gods word, Luke. 10. …0.not onelyonly in the knowledge of that which is good, and to be embraced of vsus, but alſo in what degree of goodneſſe eueryevery Chriſtian duty is, that eueryevery thing in due order may be eſteemed, choſen and practiſed by vsus, the higheſt degrees before the meane, and the meane before that which is inferiour vntounto it. The duties which we owe vntounto God in the ſame ranke and degree, before thoſe which wee owe to our neighbour, the ende, dutie and ſeruice it ſelfe, before the meanes whereby we are enabled thereunto, As for example the obedience and ſeaſonable practiſe of the things we knowe, before hearing and reading, which are the meanes of knowledge, when as of neceſsitie the one muſt giuegive place to the other. And the louelove and true ſeruice of God, before the louelove which we owe to our neighbours, when as they will not ſtand to geather. And finally honeſt recreations which are the meanes whereby we may be the better Dut. 13. 1. 2.fitted for the workes of our callings, muſt giuegive places vntounto duties them ſelues which they inable vsus vntounto.
§ Sect 6. The ſixt policie is to moue vsus to performe good duties vnſeaſonably.Like vntounto this is an other deceipt of the fleſh, whereby it moueth vsus to doe that good which wee reſolue to doe vnſeaſonably, and to our great hinderance in our courſe of godlines: as when to diſtract vsus in prayer, it putteth into our mindes good meditations and profitable inſtructions, which we hauehave formerly heard and learned, or to hinder vsus from hearing the word it cauſeth vsus to thinke of ſome dutie or worke of mercy which is not pertinent to the preſent purpoſe; or to keepe vsus from ſanctifying the Sabbaoth, and conſecrating it wholly, as an holy reſt vntounto God, it moueth vsus to thinke vponupon the duties of our particular callings and of prouiding for our children and familes. Now the meanes to fruſtrate this pollicy is wiſely to diſcerne it, and to obſerue and ſet a watch ouer our hearts, that they may ſeriouſly and onelyonly intend the well performing of thoſe duties about which we are employed, that ſo wee may doe them with all our might: for as the prouerbe is, hee that huntetb after two hares at once, ſhall catch neither; and as nature intendeth not many things at once, ſo neither doeth grace; becauſe the vertue and powers either of body or minde, being diſtracted by diuers obiects, doe (like the riuer diuided into many ſtreames) but weakely performe their functions and operations, and being vnited▪ are much more ſtrong and actiue.
And not vnlike to the former is that other deceipt, wherby it moueth vsus to neglect the doing of ſome preſent good vponupon the pretence of doing ſome other and greater good afterwards, whereby it not onelyonly defeateth our preſent good purpoſe, but commonly doth alſo wirhdraw vsus from doing that future good for the performance whereof the other was neglected. And thus when wee are purpoſed to pray vntounto God, it perſwadeth vsus to delayes, vnderunder this colour that we may afterwards performe this duty more effectually, when wee are not ſo dull and heauy, ſo troubled with diſtractions, nor ſo aſſaulted with temptations. And thus generally it diſwadeth vsus from performing any ſeruice vntounto God, pretending that wee may hauehave afterwards better meanes and fitter opportunitie, and ſo may doe it in ſuch manner as may bee more acceptable vntounto God. And thus alſo it moueth vsus to neglect the workes of mercy all our life long, pretending that we may doe them much more amply and liberally by our laſt will, which taketh not effect till after death. For the defeating of which pollicy let vsus knowe, that we cannot performe ſeruice vntounto God till hee calleth and enableth vsus by his ſpirit thereunto, and that we are called when the Lord offers meanes and opportunitie, which if we neglect, we knowe not whether hee will afterwards honour vsus ſo much as to appoint vsus to theſe holy ſeruices which we hauehave careleſly & cauſleſly omitted. Let vsus remember, that the time preſent is ours, & therfore at our pleaſure to be vſed for al good purpoſes, but the time to come is out of our reach, and we knowe not whether we ſhall catch hold of it yea or no. That it is better to doe a certaine good, though not ſo great and excellent, then to neglect it, in hope of doing that which is vncertaine, though in it owne nature more eminent and commendable. Finally conſider, that if we vſe well the time preſent for doing God that ſeruice which we are able, he will with the inlarging of our deſires, inlarge alſo our meanes and opportunity of doing greater good in the time to come.