The Christian Warfare Part 3, Book 1 · Chapter 8
CHAP. VIII. That the fleſh is a moſt dangerous enemy. Firſt becauſe it is exceeding malitious.
§. Sect. 1. That through the fleſh alone we are expoſed to all daunger.BY this which hath beene ſaide it appeareth ſufficiently what our enemy is; and now in the next place we are to conſider that it is not an enemy to be contemned, but exceeding dangerous and pernitious; for howſoeuer it may ſeeme at the firſt ſight to be weake and of ſmall ſtrength, yet is it the mightieſt and chiefeſt Captaine vnderunder the prince of darkeneſſe, by whoſe aide and aſſiſtance he getteth the victory, and without whoſe helpe he could doe nothing. For though he ſhould aſſault vsus with a huge army of his temptations, and hauehave his ſtrength reenforced, and euen twiſe doubled with the aides of all our worldly enemies, yet they could neuer preuaile againſt vsus, but ſhould bee ſure of a ſhamefull ouerthrow, vnleſſe theſe inbred enemies did betray vsus into their hands, and ſecretly open the gates of our ſoule to let in the troupes of their temptations. The which is apparent in the example of our Sauiour Chriſt, who being free from the inward corruption of the fleſh, was not at all endaungered with the outward temptations of the diuel. And whereas the helliſh ſparks of his ſuggeſtions fall into our corrupt hearts (as it were) into tinder or gunpowder, by which they are nouriſhed and much encreaſed in their ſtrength and violence: they did no more worke vponupon our bleſſed Sauiour, whoſe pure nature was no iot tainted with carnall corruption, then a weake dart that lighteth vponupon an impenetrable armour, or a ſmall ſparke of fire that ſhould fall into a ſea of water. Needes then muſt the fleſh bee a daungerous enemy, ſeeing all daunger is by and through it: needes muſt it aboue all be moſt pernitious, ſeeing it expoſes vsus to all miſchiefe, and nothing without it were able to hurt vsus. The which ſhould perſwade vsus to bend all our ſtrength againſt it, ſeeing if we ſubdue our carnall corruptions, we ſhall eaſily put to flight the diuel and the world; whereas in vaine ſhall we fight and ſtriue againſt theſe forraigne forces, if we doe not firſt kill and crucifie theſe ſecret traytors, for no more buſie can we be in building forts and bulworkes to ſtrengthen vsus againſt their ſtrong aſſaults, then they will be in raſing and ruinating them, that they may giuegive an eaſie entrance to theſe outward enemies. And this was the practiſe of the Apoſtle Paul, who did not beate, 1 Cor. 9. 27.the ayre and ſpend his ſtrength in vaine by fighting againſt a ſhadowe or phantaſie, but like a pollitique ſouldier diſcouers and ſingles out his moſt dangerous enemy, euen this body of corruption which dwelled in him, and though hee could not quite kill or thruſt him out into perpetuall baniſhment, yet hee employes all his ſtrength to ſubdue and keepe him vnderunder, and vſes him like a baſe bondſlaue beating him blacke and blewe, and giuing him daily deadly wounds, that ſo he might neuer gather ſtrength, nor be able to ſtand out in rebellion againſt the part regenerate.
§ Sect. 2 That in the fleſh dwelleth nothing that is good.But the daungerouſneſſe of this enemy will the better appeare, if we conſider both how daungerous it is in reſpect of it owne nature, and in regard alſo of diuers aduantages which it hath againſt vsus in the conflict. The daungerouſnes of it in reſpect of it owne nature will appeare if we conſider that as on the one ſide it is moſt malitious; ſo on the other very mighty and powerfull. The wicked malitiouſneſſe of it may be conſidered both in it ſelfe and in it owne nature, and as it is exerciſed towards vsus, that is, the true Chriſtian, or the part regenerate. For the former; the fleſh is ſo wicked and malitious, that no good thing remaineth in it, for ſo the Apo: plainly confeſſeth, I know that in me, that is in my fleſh, dwelleth no good thing. From which abſence of algood, Rom. 7. 18.one of the anciēts giueth the notatiō of the latin name. Thou fleſh (ſaith he) art naked and vtterly deſtitute of all vertues, & Tu caro cunctis virtutibus denudata es, ideoque diceris caro a carendo, quia cares omni bono. Ideot. in ortho dorogr. de conflict. carn. et animae. c. 1.art therefore called fleſh from thy wanting, becauſe thou art naked of all that is good. In which reſpect the fleſh is much worſe then the diuell himſelfe; for though he be wicked, yea that wicked one by a kinde of eminency, yet is there in him ſome relation and reſpects of good, namely as he is the creature of God, and in reſpect of his eſſence and ſubſtance, as alſo his gifts of wiſedome, power, ſwiftneſſe, &c. Being conſidered in their owne nature, and not in regard of his abuſe. But in the corrupt fleſh there is nothing but a lumpe and maſſe of ſinne, not any part of Gods workemanſhip, an vtter abſence of all good gifts, and nothing but folly, ignorance, dulneſſe, impotency and whatſoeuer may be called by the name of euill; for as it is deſtitute of all good, ſo is it euill in all relations: for as the fleſh is all euill, ſo all euill is in the fleſh, and from the fleſh is all euill. In which reſpect wee may truely ſay that the fleſh is vntounto this euill of malitiouſneſſe, ſubiectum adaequatum, a ſubiect equally extended vntounto it, for there is no part or power of the fleſh which is not wicked and ſinnefull, nor any wickedneſſe of ſinne which is not to be found in this center of wickednes. For firſt the fleſh is wholly wicked and malitious. The (aRom. 8. 7.) wiſedome of it is emnitie againſt God. The (bRom. 3. 18. & Eph. 4. 18.) vnderſtanding of it a dungeon of ignorance; the (cGen. 6. 5 Ier. 13. 23.) imaginations onelyonly euill and that continually, the (dEph. 4. 19. 2 Tim. 2. 26.) will ſtubburne and peruerſe, ſtanding out alwayes in an vtter oppoſition and obſtinate rebellion to the will of God. And if the ſuperiour faculties of the fleſh bee nothing elſe but a ſincke of ſinne, what can wee expect, but that the inferiour parts muſt in their degree be ſutable in corruption? And therefore as the Apoſtle ſpeaketh of ſinfull men, ſo may wee ſpeake of the fountaine and authour of all their ſinne; the eyes of it are Rom. 3. 18. 19.full of adultery, the throate an open ſepulcher, the tongue of it vſed to deceite, the poyſon of aſpes is vnderunder it lippes, the mouth of it is full of curſing and bitterneſſe, the feete ſwift to ſhed blood, deſtruction and miſery are in it way, the way of peace it hath not knowne, neither hath it the feare of God before it eyes.
§. Sect. 3. That all manner of euill is in the fleſh.Secondly, as the fleſh is wholly euill, ſo all maner of euill is in the fleſh. For it is the common ſewer in which all filth and loathſome poyſon of ſinne meeteth: and in a full ſource runneth together; it is the diuels ſtorehouſe of wickedneſſe, and his armory in which he layeth vp all the weapons of impietie; It is the ſea of ſinne from which all wickednes floweth, and into which it floweth backe againe. In a word it is the fruitfull wombe into which the diuell caſting the ſeedes and ſpawnes of his helliſh temptations, they receiue warmth, nouriſhment, groweth, and in the ende life and the perfect ſhape of all kinds of ſinne. For there is not any ſinne whatſoeuer though neuer ſo monſtrous and abhommable, but hath it beeing in this wicked fleſh; if not appearing, yet at leaſt ſecretly lurking in this filthy dungeon, if not in the full growth, yet at leaſt in their ſeedes and chiefe principles. There lyeth hid impious Atheiſme, filthy prophaneneſſe, abhominable idolatry, palpable ignorance, curſed infidelity, damnable hypocriſie, hatefull pride, bould preſumption, fearefull deſperation, wicked treaſons, horrible murthers, beaſtly inceſts, adulteries, thefts, couetouſneſſe, ambition, crueltie, falſehood, deceit, with a huge ſwarme of innumerable other ſinfull abhominations. And though theſe vices and corruptions doe not alwayes burſt out into the ſores of outward actions; yet (like dangerous impoſtumes) they lye hidden within the body of this fleſh; though they are not alwayes exerciſed in their functions and operations, they being ſubdued with Gods ſanctifying ſpirit in the faithfull, and with his reſtrayning grace in the vnregenerate, yet theſe curſed habites and hidden faculties doe ſtill remaine, euen in the regenerate in ſome degree, although in part mortified and weakened, and in their full ſtrength in wicked men. And as the egge hath in it potentially all the parts of the bird, and onelyonly needeth to hauehave the damme to ſit and houer ouer it, vntill by her warmth it may be hatched; ſo the fleſh containeth in it all manner of wickedneſſe, and if the filthy ſpirit, like an vgly toade, houer ouer it, and (as it were) warme it with the heate of his helliſh temptations, there will be hatched the killing cockatrices of all ſinne, if the ſpirit of God do not cruſh them in the ſhell. Neither is this the ſtate of ſome alone, but euen of all mankinde, ſo far foorth as they are vnregenerate, whereof it is that what Dauid had ſpoken of ſome ſpeciall and notorious ſinner of his times, the Apoſtle in the third Chapter of the Epiſtle to Rom. 3. 19. …0.the Romanes, extenceth it to all mankinde, being conſidered in the ſtate of corruption.
§ Sect. 4. That the fleſh is the author of all wickedneſſe.Laſtly as the fleſh is all euill, and all euill in the fleſh, ſo as it is alſo a fruitfull mother of all wickedneſſe, and a filthy ſinke from ſuch ariſe the noyſome ſents of ſinne, and that poyſonous fountaine from which doe flowe the ſtreames of all euill. And this our Sauiour noteth wheras he ſaith, that which commeth out of a man (namely from the inner fountaine Mark. 7. 18.of a fleſhly heart) defileth him. So the Apoſtle Iames maketh this carnall luſt the mother, as the Diuell is the father of all ſinne and wickedneſſe, for receiuing the ſeedes of Sathans tentations (as it were) into a fruitfull wombe, it Iam. 1. 14. 15.firſt conceiueth, and then bringeth forth ſinne, and ſo ſinne when it is finiſhed bringeth forth death. And the Apoſtle Paul telleth vsus what curſed fruits doe ſpring from this roote of bitterneſſe, namely Adulterie, Idolatrie, Witchcraft, Hatred, Gal. 5. 19. 20Hereſie, murther and many other horrible abominations. Neither in truth can in otherwiſe be; for who (as Ioh ſaith) can bring a cleane thing out of an vncleane? Or what Iob. 14. 4.can we expect from an euill tree but euill fruits? as our Sauiour Math. 7. 18.hath taught vsus. And ſeeing the fleſh is a ſea of wickedneſſe, and a fountaine poyſoned in the very head, there can nothing flowe from it but corrupted ſtreames. And therefore as the Lord gaue nine commandements to dry vp (as it were) theſe ſtreames of wickedneſſe, ſo hee gaue the tenth to damme vp the well head, for in vaine it is to ſtop the current, if the fountaine it ſelfe be euer ſpringing.
§ Sect. 5. That the fleſh is a more malitious enemy vntounto vsus, then the deuill or the world.And thus it appeareth how euill and malicious this wicked enemie the fleſh is in it owne nature; now let vsus conſider how it ſtandeth affected towards vsus: in which reſpect wee are to know that it matcheth (if not exceedeth) the world, yea the Diuell himſelfe in miſchiefe and maliciouſneſſe; for howſoeuer it diſguiſeth it ſelfe vnderunder the vizard of friendſhip and (courtier like) maketh ſemblance of all louelove, yet is it in deadly hatred with the ſpirituall man, continually diſturbeth his peace, vndermineth his ſafety, and is ſtill plotting his ruine and deſtruction. Neither is it poſſible to conceiue a more bitter oppoſition in all things, then betweene the fleſh and the ſpirit; for what the ſpirit vndertaketh, the fleſh croſſeth, what that furthereth this hindereth, and at all times and vponupon all occaſions the one nilleth what the other willeth. In which reſpect it may truely bee ſaid, that theſe two cannot reigne and flouriſh in the ſame man at once, for the proſperitie of the one, is the ruine of the other, the kindling of fleſhly luſts is the quenching of the ſpirituall, the nouriſhing of carnall concupiſcence after earthly things, is the choaking of ſpirituall concupiſcence after that which is diuine and heauenly, and the feeding and fatning of the one, is the pinching and ſtraruing of the other, according to that of the Pſalmiſt, he ſatisfied their canall Pſal. 106. 15.deſires, but with all he ſent leanneſſe into their ſoules; for the pampering of theſe luſts bring the ſoule into a deſperate conſumption; and the ſatisfying of them taketh away all appetite after ſpirituall nouriſhment From which mortall and malicious oppoſition, we may plainely gather, that there is no peace to be expected, no not any intermiſsion or ſurceaſing of this warre, vnleſſe one of the combitants bee killed and deſtroyed; for as fire and water beeing put together, neuer ceaſe ſtriuing and fighting, till eyther the fire be extinguiſhed, or the water conſumed; ſo is it in this ſpirituall conflict betweene theſe vnreconciliable enemies. The which ſhould adde much to our Chriſtian reſolution, and make vsus couragiouſly to aſſault this enemy with carefull diligence, renewed ſpirits and redoubled ſtrength, ſeeing there cannot be ſo much as as a truce, much leſſe a ſecure peace betweene vsus, nor any meanes to preſerue the life of the ſpirituall man, vnleſſe wee kill and crucifie this malicious enemie.
§ Sect 6. That the fleſh is moſt malitious vntounto vsus becauſe it is the author of all ſinne.But this maliciouſneſſe of the fleſh will better appeare, if we conſider the effects and fruits that it bringeth forth againſt vsus: which may either bee referred to our ſinne or to our puniſhment. The former appeareth by that which hath beene ſaid, for it is this ſinfull fleſh which worketh in vsus all manner of euill concupiſcence, and from the inward corruption of the heart proceede euill thoughts, murders, adulteries, fornications, thefts, falſe witneſſe, blaſphemies as our Sauiour teacheth vsus. And ſo farre off is the Law of God from ſtopping this floud of wickedneſſe, that it ſwelleth ſo much the higher, and by the oppoſition of Gods will taketh occaſion of greater rebellion, breaking downe all the bounds and bankes that ſhould ſtay and keepe it in. And as a wilde beaſt or curſt ban-dogge groweth more fierce and inraged when as they are reſiſted, or when they are curbed in and tyed vp: So this ſauadge fleſh and ſinfull corruption take occaſion by the knowledge of the law the more to tranſgreſſe it, and the more that they are checked and reſtrained, the more violent they grow in their wicked outrage. And this the Apoſtle teſtifieth out of his owne experience; But ſinne (ſaith he that is the ſinfull fleſh) taking occaſion by the commandement, wrought in me all manner of concupiſcence; for without the law ſinne was dead. Now ſinne is the greateſt euill that can be imagined, as being oppoſite to God the ſupreame goodneſſe, neither is death, puniſhment, hell, condemnation, nor the Diuell himſelfe, ſo abſolutely euill, nor ſo extreamely contrarie to Gods glorious Maieſtie. In which regard the fleſh which is that ſinning ſinne as the Apoſtle calleth it, and deepe feſtered and euer running fore which ſendeth forth this filth of corruption, is chiefely to be hated of thoſe who louelove God, as being the principall prouoker of rebellion againſt our ſupreame ſoueraigne, the bellowes which inflame vsus with the fire of concupiſcence, the cauſe which maketh vsus ſo often to offend our gracious God, the thiefe which robbeth vsus of all ſauing graces, the wall of ſeparation betweene vsus and heauenly happineſſe, and that arch-enemy which would often eueryevery day thruſt vsus into hel and the gulph of deſtruction, if we were not ſupported by Gods grace and holy ſpirit.
§ Sect 7. That the fleſh is the cauſe of the deprauing of our nature and the defacing of Gods image in vsus.And as it is the cauſe of all euill of ſinne, ſo conſequently of the euill of puniſhment: for this is the running and fretting Leproſie which hath monſtrouſly defiled the whole man; and defaced that glorious image of God in which we were created, turning our ſpirituall wiſedome, into folly and ignorance, and our created holineſſe and righteouſnes into all iniuſtice and helliſh impietie. Yea this fleſh and fleſhly luſts doe not onelyonly deface the image of God, but euen the image of a man, whileſt they take away from him his reaſon and vnderſtanding, and ſo all difference between him and a beaſt, for through the ſinfull concupiſcence of the corrupt fleſh, man turning away from his Creator to the creatures, looſeth not onelyonly the image of God, but euen the image of himſelfe, and hath the image of the creatures imprinted vponupon him. And hereof it is that man, Gods moſt excellent workmanſhip, is ſo monſtrouſly deformed, and ſo horribly abaſed, that hee is become in his naturall condition vile and vgly in the ſight of God and his holy Angels; yea euen a terrour and ſhame to himſelfe, if once the Lord open his eyes and giuegive him a ſight of his naked deformities. As we may ſee in the example of Adam, who being made the moſt beautifull and glorious of the creatures, was ſo miſhapen and deformed with theſe ſinfull luſts, that he could not indure the ſight of himſelfe, but as hee did run into the buſhes to hide his deformities from the eyes of God, ſo if it had beene poſsible hee would hauehave hid himſelfe from himſelfe, and therefore for want of a better couering, made him breeches of Fig-leaues to couer his nakedneſſe. Thus alſo Iob, when by the light of Gods preſence he came to a ſight of his owne corruptions, he was vile and baſe in his owne eyes, abhorred himſelfe, and repented of his Iob. 42. 6.ſinnes in duſt and aſhes. So that nothing maketh vsus more vile and baſe then the fleſh and carnall luſts, euen as contrariwiſe nothing more intituleth vsus to honour and dignitie, then to be cleanſed from this naturall filth, and to be adorned with holineſſe, whereof it is that the Apoſtle matcheth theſe two together, for hauing exhorted vsus to purge our ſelues from the ſinne of vncleanneſſe, he wiſheth vsus in the 1. Theſ. 4. 3. 4.next place to poſſeſſe our veſſels in ſanctification & honour.
§ Sect 8. That the fleſh bringeth vsus into a moſt baſe condition.Secondly, but this will better appeare, if we further conſider into what a baſe condition we are brought, if the fleſh and the luſts thereof doe get the dominion ouer vsus, for whereas there is no eſtate ſo vile and abiect as the eſtate of a bondſlaue, becauſe he is in all things ſubiect to the command of his maiſter, there being no place left vntounto expoſtulation, nor ſo much as any liberty to demand a reaſon; nor no bondage comparable to the bondage of Sathan and our owne ſinfull luſts, becauſe there is no maſters ſo vniuſt and cruell, the fleſh ſubiecteth vsus to this miſerable thraldome. For if Sathan command theſe abiect vaſſals, they muſt obey, though it directly tend to the diſhonour of God, the hurt of their neighbours, and the vtter deſtruction of their owne bodies and ſoules. And in the like or greater ſlauerie they are to their owne ſinfull luſts. If vniuſt anger prouoke them to reuenge, they muſt kill and ſlay; if filthy luſt impoſe vponupon them neuer ſo hard a taske, they muſt vndertake it, though it be to the ruine of their ſtates, the ſtayning of their fame, yea the hazard of their liues, and damnation of their ſoules. If couetouſneſſe command the compaſsing of ſome wealth, they muſt make no queſtion of right not wrong; of hurting other men or their owne perſons. If ambition would hauehave them to aſpire to preferment, they muſt not ſticke to tread all vnderunder foote that ſtand in the way, they muſt lye and diſſemble, ſweare and forſweare, and climbe vp the craggie rocke of honour with intollerable toyle, though they are in danger by falling to breake their neckes, either when they are in the midway, or when they be come to the top of their hopes. If voluptuouſneſſe and ſenſualitie will hauehave their appetite ſatisfied, they muſt toyle and moyle and indure many dayes labour for an houres delight; In a word, they who are in ſubiection to the ſinfull fleſh▪ they are aboue all men in the world in the greateſt ſlauerie, being like vntounto Cham, who was a ſeruant of ſeruants, not ſo much in reſpect of outward ſubiection, as in that they are embondaged to their owne carnall luſts; for as there is no ſeruant or ſlaue ſo baſe and vile, ſo there is no tyrant in the world ſo proud and cruell.
§ Sect 9. That whilſt we liue in the fleſh we cannot pleaſe God. Rom. 8. 8.A third fruit and effect which ſpringeth and proceedeth from this ſinfull fleſh is, that whileſt we liue in it, and it in vsus, we cannot pleaſe God, nor doe any thing which is acceptable in his ſight; ſo the Apoſtle plainely telleth vsus, that they who are in the fleſh cannot pleaſe God; and the reaſon hereof is cleare and euident, becauſe to be in the fleſh, is to be the ſeruant of ſinne and the vaſſall of Sathan, and to doe nothing but what they like and command; and therefore ſeeing nothing in the world can bee imagined, ſo oppoſite and contrarie vntounto God as they, nor any thing ſo odious and abominable in his ſight; and ſeeing their friends bee Gods enemies, and thoſe things which pleaſe them, be moſt diſpleaſing in the ſight of God, needs muſt all thoſe actions which are done in the fleſh be odious vntounto him and make the agents obnoxious to his wrath. Now what a miſerable condition is this, into which man is brought by his ſinfull fleſh, that both his perſon and all his actions his words, workes and ſecret cogitations ſhould bee vtterly miſliked and diſallowed of him who is the ſupreame King and iudge of heauen and earth, who hath all power in his hand to reward infinitely thoſe whom hee liketh and alloweth, and to puniſh in like proportion, thoſe whom he diſalloweth and miſliketh.
§ Sect 10. The fleſh ſetteth man at emnitie againſt God. Rom. 8. 7.Fourthly the fleſh nouriſheth perpetuall emnitie betweene God and the carnall man, for ſo the Apoſtle ſaith that the wiſedome of the fleſh, or the carnall minde, is emnitie againſt God; for the fleſh and carnall luſts are in great league and amitie with the Diuel and the world, and they all three vnite all their forces, to fight againſt God & all his friends; and howſoeuer they are often vanquiſhed by his almighty power, yet like malicious enemies the ſtand continually againſt him in open rebellion, rather to teſtifie their malice and hatred, then out of any hope of preuailing againſt him. And therefore they who will bee friends vntounto theſe fleſhly luſts, the wicked world and the arch-traytor Sathan, muſt needs hereby make themſelues enemies vntounto God, according to that of the Apoſtle, Know ye not that the amitie of the world is emnitie with God, and whoſoeuer will be a friend of the Iam. 4 4.world, is the enemie of God. And againe, if any man louelove the world, the louelove of the Father is not in him; and the reaſon which he rendreth is this, becauſe the world and the fleſh with the ſinfull luſts thereof are combined together, for (ſaith he) all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the father but is of the world. For this carnall luſting after earthly things, breedes 1 Ioh. 2. 16.a neglect and loathing of things ſpirituall and euen of God himſelfe: for their appetite being filled and glutted with the ſweet poiſon of fleſhly delights, they hauehave no taſt nor relliſh of thoſe heauenly excellencies, and they who hauehave their ſenſes filled with the ſeeing of worldly pleaſures, hauehave their ſpiritual ſenſe ſo dulled and deadded, that they cannot ſmell Gods odiferous ſweetneſſe in his Word and holy ordinances. But as the Beetle chuſeth rather to be in the dung then among the ſweeteſt flowers, and the filthy hogge is more delighted with rooting in the dunghill, then to walke about in the moſt pleaſant garden: ſo thoſe who are carnally minded are beſt pleaſed, when as by any meanes they may ſatisfie their ſenſuall and fleſhly appetite, and take no pleaſure in ſpirituall or heauenly things; yea ſo contrarie and oppoſite are they vntounto God in all goodneſſe, and ſuch emnitie there is betweene them, that nothing giueth vntounto them greater diſtaſte and diſcontentment. And as theſe fleſhly luſts enrage men againſt God; ſo alſo do they Eph. 2. 3.prouoke Gods wrath againſt them; and therefore the Apoſtle ſaith, that whileſt they had their conuerſation in the luſts of the fleſh, fulfilling the deſires thereof, they were alſo the children of wrath, and in that reſpect in danger daily to bee conſumed with the fire of his diſpleaſure. Now what a fearefull condition is this, to be at emnitie, mortall oppoſition and in hoſtile tearmes againſt God himſelfe? For as the Apoſtle ſaith, doe we prouoke God vntounto anger? Are 1 Cor. 10. 22.we ſtronger then he? Can it be well with the earthen pitcher when it daſheth it ſelfe againſt the ſtrong rorke? Or can the ſeely Mouſe eſcape deſtruction when he prouoketh and encountreth the fierce Lyon? And how much more may they bee aſſured of vtter ruine and deſtruction who are at emnity with God himſelfe, who is not onelyonly able to arme all the creatures againſt them, but with a word of his mouth to caſt them into hell?
§ Sect 11. That the fleſh is the cauſe of all our puniſhments.Finally, as the fleſh is the cauſe of all ſinne, ſo alſo of all puniſhment; and therefore (becauſe it were infinite to ſtand vponupon the particular euils and miſchiefes which this malicious enemy cauſes vntounto vsus,) looke how many plagues and puniſhments are inflicted vponupon mankinde, either in ſtate or name, ſoule or body, and impute them all to the fleſh, as the fountaine of theſe bitter waters from which they ſpring and flowe. And yet all theſe beeing put together are not comparable to thoſe fearefull puniſhments which it cauſeth to carnall men in the life to come. For it excludeth them out of Gods kingdome and cutteth off all hope of hauing any part in the heauenly inheritance. For they that are in the fleſh, are vnregenerate and vnſanctified, and without holineſſe they can neuer ſee God; and out of this heauenly citie are excluded, dogges and ſorcerers, and whore mongers, and Heb. 12. 14.murtherers, and idolaters, and whoſoeuer loueth and maketh a lye. And more plainely, the Apoſtle hauing reckoned vp Apoc. 22. 15.the fruits of the fleſh, directly affirmeth, that they who doe Gal. 5. 21.ſuch things, ſhall not inherite the kingdome of God. And laſtly the maliciouſneſſe of this wicked enemy and the ſinfull luſts thereof herein appeareth, in that nothing will ſatisfie them but our death and deſtruction. For they are thoſe mortall weapons which kill and murther vsus, and the edge and point of them is not onelyonly directed againſt the body, but againſt our ſoules, which are much more precious. And this argument the Apoſtle vſeth to perſwade vsus to ſhun and auoide them; Dearely beloued (ſaith hee) I beſeech you as ſtrangers and pilgrims abſtaine from fleſhly luſts which warre againſt the ſoule. The end of which warre is not onelyonly to get 1 Pet. 2. 11.the victory, and to keepe vsus in ſubiection, but to caſt all that are conquered into the priſon of hell, and to plunge them into euerlaſting condemnation of body and ſoule. So the Apoſtle ſaith, that when we were in the fleſh the motions of ſins which were by the Law did work in our members to bring forth Rom. 7. 5. Rom. 8. 6. 13.fruit vntounto death, that to bee carnally minded is death: and yet more plainly, that if we liue after the fleſh we ſhall die; & that he who ſoweth to the fleſh ſhall of the fleſh reape corruption, whereby is meant eternall death and deſtruction, as appeareth by the antitheſis following; but he that ſoweth to the ſpirit ſhall of the ſpirit reape life euerlaſting. And the Apoſtle Gal. 6. 8.Peter likewiſe telleth vsus, that the Lord reſerueth the vniuſt vntounto the day of iudgemen to be puniſhed, but chiefely them that 2 Pet. 2. 10.walke after the fleſh in the luſt of vncleanneſſe.
§. Sect. 12. That the malice of the fleſh is the more dangerous, becauſe it is maſked vnderunder the coulor of friendſhippe.Now this malitiouſnes of the fleſh is ſo much the more dangerous▪ becauſe it is masked & diſguiſed vnderunder the colour & coue…ture of the neareſt friendſhip; for whileſt in outward ſhewe it ſeemeth a nearer friend, then a kinſman or deareſt brother, and like another ſelfe appeareth moſt carefull of aduancing our preſent and future good, it doeth moſt malitiouſly vndermine our ſafetie, and betraieth vsus into the hands of our profeſſed enemies; neither can Sathan and the world be more ready to beſiege and aſſault vsus with the forces and troupes of their temptations, then the fleſh to yeelde vsus into their handes by giuing free entrance to theſe aſſaylants, Yea it doth not onelyonly open the gates of our ſoules to let in theſe mortal enemies, but being entred, it ioineth with them, aſſiſteth theſe helliſh forces with a ſtrong army of carnall luſtes, and ſighteth againſt our ſoules, robbing and ranſacking them of all ſpirituall graces, and wounding them euen to the death with the wounds of ſinne, if they were not recured with the precious balſum of Chriſts blood. So that we hauehave iuſt cauſe to complaine with our Sauior, that it is not a ſtranger or profeſſed enemy, but a wicked Diſciple and falſe Iudas that continually followeth vsus, waiting all opportunities whereby he may betray vsus; and that he who eateth bread with vsus hath lift vp his heele againſt vsus. And as Dauid complaineth of Achitophel. It is not a profeſſed foe that doeth vsus this miſchiefe, but it is thou, a man, mine equall, my guide and Iohn. 13. 18. Pſal. 55. 13. 14.mine acquaintance, our councellour and companion that walketh with vsus to the houſe of God. It is one who was borne and bred, liueth and dyeth, eateth, drinketh, ſleepeth, walketh and talketh with vsus, which notwithſtanding watcheth all occaſions of bringing vsus to deſtruction; for like tinder receiuing the ſparkes of Sathans temptations it nouriſheth and encreaſeth them, till at length our ſoules be inflamed with a world of wickedneſſe. Whereby it appeareth that the fleſh with the luſtes thereof are enemies aboue all others moſt daungerous and pernitious; for being ſecret traytors they are much more malicious then profeſſed enemies, malice and hatred being of ſuch a nature, that the more they are ſmothered and concealed, the more they are inwardly increaſed and inraged. They hauehave alſo the fitteſt opportunities to worke our ouerthrowe in that lying and liuing with vsus, they can eaſily take the beſt aduantages, and then ſet vponupon vsus when as wee are moſt weake or ſecure, and leaſt prouided to make reſiſtance. Moreouer being ſecret traytors they are ſo much the more able to doe vsus miſchiefe, becauſe ſuſpecting no hurt from them, wee doe not arme our ſelues againſt them, nor fortifie our ſoules againſt their aſſaults; whereof it commeth to paſſe▪ that wee are often ouercome and led captiue vntounto ſinne, before we diſcouered the enemy or did diſcerne that we were encountred. Finally they fight with vsus not by marching againſt vsus in the open field, but out of ſecret ambuſhments, when we feare no danger, and ſo oftentimes put vsus to flight, before wee hauehave any time to recollect and marſhall in order the forces of our minde, or to make any head againſt their fury. Now what can bee more dangerous then to hauehave alwayes in our company ſuch a treacherous Iudas, who is ſtill plotting the fitteſt meanes whereby he may betray vsus into the power of our enemies? to hauehave alwaies with vsus ſuch a flattering, falſe Ioab, who when hee performeth all complements of kindneſſe, doth but watch his opportunitie to ſtab and kill vsus; to be beſieged with mighty enemies, and to hauehave within the walles of our citie ſecret traitors, who are ſtill ready to open the gates to let them in, and beeing entred to ioyne with them, that ſo together they may worke our ouerthrow?
§. Sect. 13. How wee may d…eaet the malti…s treaſons of the fleſh.But it is not inough to know our danger, vnleſſe we alſo bee acquainted with the meanes how wee may preuent it. And therefore let vsus inquire how we may auoide theſe pernitious treaſons and eſcape the perill of theſe ſecret ambuſhments. And firſt taking notice that the fleſh, whileſt it profeſſeth friendſhip and offereth vntounto vsus much profit and many delights, is our mortall enemy, and a ſlye traytor which taketh part with the chief enemies of our ſaluation, we muſt hearken to the Prophets counſell in another caſe. Truſt yee not in a friend, put ye not confidence in a guide, keepe the dores of thy mouth from her that lyeth in thy boſome, and alwayes Mica 7. ….hauehave it in iealouſie, then moſt ſuſpecting it, when as it offereth to ſatisfie our deſires. And vvhen it commendeth vntounto vsus the vanities of the world, promiſing that in the fruition of them vve ſhall hauehave great contentment, let vsus beware of ſecret treacherie, and againe and againe looke vnderunder theſe baites to ſee if there bee not hidden vnderunder them the hooke of ſinne, and curiouſly ſearch if theſe booties are not purpoſely ſet out, to make vsus fall into Sathans ambuſhments, that ſo he may ouercome vsus and lead vsus captiue to doe his will. For who would giuegive any credit to ſuch a falſe traytor, as hath before his eyes brought ſo many to vtter ruine, yea which we know by manifold experience, hath many hundred times betrayed vsus to the Diuell and the world, when as it hath tendred vntounto vsus the faireſt promiſes & pretences. Secōdly, ſeeing we know it to be a traiterous enemy we muſt diſarme & weaken, captiue & hold it in ſubiection, that ſo though it hauehave euer a malitious will to hurt vsus, yet being diſabled, it may not hauehave any power to rebell againſt vsus. Thirdly we muſt keepe a narrow watch ouer it and ouer our ſelues, that it doeth not take vsus at any aduantage, and often looke to our ſenſes, as it were the gates of our ſoules, that they be not by our fleſh and carnall corruption vnbarred and left open to entertaine the forces of our ſpirituall enemies. And becauſe our vigilance is not ſufficient to preuent the plots and practiſes of this ſubtile traytor, let vsus often intreate, by our moſt feruent prayers, the keeper of Iſrael who neuer ſlumbreth nor ſleepeth, that hee will watch ouer vsus, and by his holy ſpirit diſcouer and deface theſe treacherous enemies.