The conflict betvveene the flesh and the spirit. Or the last part of The Christian warfare wherein is described the nature of these combatants, the malice and power of the flesh and fleshly lusts, with the meanes whereby we may subdue and ouercome them. By Iohn Dovvname Batchelar in Diuinitie, and preacher of Gods Word.

CHAP. XII. Of the fleshes policies respecting our estates.

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 vs vnto a false iudgement concer∣ning 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 com∣monly 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 vp∣on them, or sicknes se••zeth on their bodies, or griefes vpon 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 po∣licy I shall not neede heere to say much, seeing I haue suffi∣ciently armed the Christian against it in the first and third part of this Christian warfare, where I haue prooued that this is a false iudgment of the flesh & quite contrary to the Scriptures, which teach vs that afflictions either of body or minde are vnto vs markes of Gods loue and signes of our adoption, when as we make a right vse of them, and are by these fatherly chastisements reformed and amended.

But the contrary vnto this, as it is much more daunge∣rous, so also much more frequent and common; namely for the flesh to perswade vs 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 gi∣uen 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, plea∣sures and worldly glory; that make no conscience of swea∣ring, forswearing, blaspheming, of prophaning Gods Sab∣baoths, vniust anger, furious reuenge, malice, enuy, cruelty, oppression, whoredome, drunkennesse, fraude and all man∣ner 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 Christi∣ans, and haue time euen at their last hower to cal for mercy?

Now the chiefe arguments which the flesh vseth to de∣lude men with this false iudgement are two. First be∣cause they are Christians by profession and not Turkes, Iewes or Infidels, and members of the true Church who haue their part in those royall priuiledges, the Word, Sacra∣ments 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 perroga∣tiues long before them were vtterly reiected for their rebel∣lion 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 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 onely hearers and not doers of the word doe but deceiue themselues. Let them call to minde, that he who was priui∣ledged to come to the wedding feast of the Kings sonne, but was found there without his wedding garment, was ha∣led from thence and cast into vtter darknesse where is wee∣ping and gnashing of teeth; that though the tares are suf∣fered to growe with the good corne in the same field euen vntill haruest, yet then they shall be pulled vp, gathered in∣to bundles and cast into the fire. And that though the 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 di∣uell and his Angels. Let them knowe that by all these out∣ward priuiledges the which they haue so much abused, they shall haue their punishments hastened and encreased; For iudgement must beginne at Gods owne house, and he will plague the citie where his name is called vpon. 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 vn∣punished, then Corazin and Bethsayda shall fall into a much

more fearefull condemnation, who hearing Christs heauen∣ly Sermons and seeing his miracles, continued in their sins without repentance. And the Apostle telleth vs that, the earth which drinketh in the raine that commeth oft vpon it, and yet bringeth forth nothing but thornes and briars is aboue all other soyles reiected, and is nigh vnto cursing, whose ende is to be burned.

The second argument which the flesh vseth to perswade carnall worldlings that they are in an happy condition and in the loue of God is, because they abound in earthly pro¦speritie and with many temporall blessings, which they e∣steeme as so many testimonies of Gods loue 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 ver∣tue 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 vnto euill. And therefore as the children of God who haue a right vse of these tempo∣rall 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 loue 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, haue iust cause to thinke, that they are gifts giuen them in Gods wrath, that they may be snare•• to en∣tangle them to their deeper condemnation, according to that of the Psalmist let their table become a snare before them, and that which should haue beene for their welfare let it become a trappe. Againe the Scriptures teach vs that we cannot by these outward things iudge either of Gods loue or hatred to∣wards vs, seeing all these things come alike to all, and there is 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 descri∣bed both by Iob, Dauid and Ieremie. Thus wee see Abell murthered, and Caine waxing great and building cities, Pha∣raoh and the Egiptians raigning as Lords and tyrants, and the poore Israelites making bricke, beaten and misused; Ne∣buchadneser like a great monarch ruling ouer nations, and the people of God subdued and led into miserable captiui∣tie. And the experience of our own times teacheth vs, that we cannot conclude that we are in Gods fauour and in the state of saluation, because we thriue in the world and haue 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 ma∣ny 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 haue written so much of this argument in my se∣cond part of this Christian War-fare.

And thus the flesh abuseth those who are professed world∣lings: 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. Concer∣ning 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 brea∣kers; but contrariwise deale honestly with all men, keepe their word, pay euery one their due, and sometimes also giue 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 requi∣reth, 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 vtter∣ly ignorant of the true God, his persons, nature and attri∣butes 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 re∣quireth, but onely 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 lip∣labour, though their hearts be farre from him; yea though in the very time of his seruice they set vp idols in their hearts, and haue 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 vs know and remember, that God will not accept of vs, vnlesse with Dauid we haue respect vnto all his commandements, and make 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 righteousnesse, such as was in the heathens, which doth not spring from the roote of piety; that wee cannot haue a liuely faith without sauing knowledge, nor doe any good workes without faith; that without faith wee cannot please God, and whatsoeuer we doe without it is sinne. That if our iu∣stice arise not from godlinesse, it is but meerely morall ci∣uilitie, and if our loue of our brethren spring not from the cleere fountaine of Gods loue; then it streameth from the filthy puddle of selfe-loue. Let vs 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 requi∣reth it, and not because God commandeth it, hee wor∣shippeth his King aboue his God. That bodily exercise profi∣teth

nothing, and that the Lord wil be worshipped in spirit and 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 haue all, or leaue all to the Diuell and the world; and finally that our good meaning will be no cur∣rant payment in the day of accompt, seeing it hath not Gods image and stampe vpon 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.

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 onely vnto 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 onely o∣ther 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 saluati∣on without all practise and obedience, that it is inough to say that they haue faith, though they bee vtterly bar∣ren of all good Workes, to cry, Lord, Lord, though they neglect the will of our heauenly Father, that they be hea∣rers 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 euery good worke reprobate. But this is so contrary to the whole course of the Scriptures, that who so is but a little conuersant in them, may plainely see, yea palpably feele this deceipt▪ nei∣ther is it possible, that any should be deluded with it, but

those whom the god of this world hath blinded, and for want of loue to the truth are giuen vp of God to bee sedu∣ced with strong delusions, and to beleeue lies. For there we shall plainely see, that these conceits are crossed and contradi∣cted in direct and expresse tearmes; namely that not the hearers but the doers of the word are iustified; that if we heare and doe not, we doe but deceiue our selues: that they onely are blessed, who heare the word and keepe it; that not euery 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 vs 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 vs. So the Lord sharpely reprehendeth and condemneth wicked men, for making profession of his religion: Vnto 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 in∣struction, 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 Iere∣mie. Behold ye trust in lying words that cannot profit. Will yee steale murther, and commit adulterie, and sweare falsly, and burne incense vnto 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 a∣bominations?

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 vs to place all reli∣gion about externall rites and ceremonies, and to thinke that we haue done inough, if we be strict in the obseruati∣on of them, although in the meane time we make no con∣science of many Morall duties, and vtterly neglect the waighty things of the Law. So the Pharises of old placed all their religion in some legall rites and humane traditi∣ons, 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, mercie and faith. And the Apostle telleth vs of some in his times, who placed all their religion in the obseruation of dayes Sabbaths, Holy∣dayes, and New Moones, and in their obseruance of certaine or∣dinances, as touch not, taste not, handle not, all which did perish with the vsing? And wherein doth in these dayes the reli∣gion 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 dis∣pence, then with their traditions and superstitious inuenti∣ons? With which deceipt if the flesh preuaile not, it is rea∣die to thrust vs 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 attai∣ning vnto 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, mercie, iudgement, brotherly kindnes and the rest.

But that we may not be ouertaken with this deceit, nor be perswaded to spend the strength of our deuotion about ce∣remonies & things of smal moment, let vs know, that there is no lesse order and due proportion, then iustice & iudge∣ment in the commandements of God, the Lord requiring that those things which are chiefe and principall in their owne nature should haue 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 impor∣tance

before the meane, and the meane before the least. Which order who so transpose and wil prefer the duties to∣wards men before their dutie vnto God & the ceremonies before the substance; such mens religion is hypocriticall and odious in Gods sight. Hence is it that the Lord con∣demneth the Sabbaths New Moones, sacrifices, and solemne assemblies of the Iewes, because they put all their religion in them, and neglected iudgement, mercie, relieuing the oppressed, and iudging the fatherlesse. Thus hee condem∣neth 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 kil∣leth 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 haue mercie and not sa∣crifice, not because he simply reiected sacrifices, which him∣selfe had commanded, but if they were seuered from mer∣cie, or preferred before it. And saith that hee spake not vnto their fathers, nor commanded them in the day that hee brought them out of the land of Egypt, concerning burnt offerings or sacrifices; but this thing (saith hee) commanded I them, say∣ing, obey my voice, and I will be your God, and ye shall be my peo∣ple: and walke yee in all the wayes that I haue commanded you that it may be well vnto 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 vs 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 circumcision 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 circum∣cision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God.

Notes

• § Sect 1. The first pollicie respecting our estate is to per∣swade the faith∣ful that they are hated of God be∣cause they are afflicted.
• § Sect. 2. The second pollicie to perswade vs that we are in an happie condition when our state is most miserable.
• § Sect 3. Outward priui∣ledges no sure testimonies that wee are in Gods loue.
• Ierm. 7. 4. 12.
• Iam. 1. 22. Mat. 22. 13.
• Mat. 13. 30.
• Mat. 21. 41.
• 1 Pet. 4. 17. Ier. 25. 29.
• Mat. 11. 21.
• Heb. 6. 7. 8.
• § Sect. 4. That worldly prosperitie is no sure signe of Gods loue or our happie condition.
• Psal. 69. 22.
• Ecle. 9. 1. 2.
• Iob. 21 6. 7. 8. Psal. 73. 1. 2. &c.
• Ier. 12. 1.
• § Sect. 5. That a ciuill life is not sure signe that we are in the state of grace and saluation.
• Psal. 119. 6.
• Psal. 111. 10.
• Heb. 11. 4. Rom. 14. 23.
• 1 Tim. 4. 8.
• Ioh. 4. 24.
• § Sect. 6. That a bare pro∣fession of the true religion is not sufficient for saluation.
• T••. 1. 16.
• 2 Thes. 2. 11.
• Rom. 2. 13.
• Iam. 1. 22. Ioh. 13. 17. Luke. 11. 28. Mat 7. 21. Iam. 2. 14. 17. 26
• Psal. 50. 16. 22.
• Ier. 7. 8. 9.
• § Sect. 7. The fleshes de¦ceipt in perswa∣ding men to rest in externall ce∣remonies.
• Mat. 23,
• Col. 2. 16. 21.
• § Sect. 8. The meanes to defeate the for∣mer policie.
• Esa. 11. 12. 13
• Esa. 58. 5.
• Esa. 66. 3.
• Hos. 6. 6.
• Ier. 7. 22. 23.
• Rom. 2. 25. 28