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. XIII. Of the pollicies of the flesh towards temporarie beleeuers.

* 1.1 ANd thus the flesh deceiueth the grosser kinde of hypocrites: But when men haue receiued such a measure of illighte∣ning, that these darke fogges and mistes of ignorance are somewhat dispelled, and haue their sleepie consciences som∣what 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 pro∣gresse in the wayes of God; Then the flesh vseth more re∣fined and subtill pollicies, and condemning as much as a∣ny 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 obe∣dience, which are so like vnto 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 haue them. And this is the estate of temporarie beleeuers in whom there is almost nothing wanting which is in sound Chri∣stians 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 ma∣ny 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 haue 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 stu∣dy that we may discouer and defeate it.

* 1.2 To which purpose wee must not onely labour to haue all sauing graces, and to be enabled vnto the performance of all Christian duties; but also after assurance that they are in vs and done by vs 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 onely from vices and grosse corruptions, but also from these neere counterfaits and shadowes of them, which are insubtill hypocrites and tem∣porary beleeuers. For there wee shall finde that though the knowledge of temporaries bee in respect of the mea∣sure 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 spea∣keth * 1.3 which the faithfull onely receiue: it is much inspe∣culation 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 en∣abled to discourse of it, and of the fruites and benefits con∣tained 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 fee∣ling experience, and is assured after a while when hee hath finished his iourney to haue 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 know∣ledge 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 vnto them.

* 1.4 So also hypocrites and temporaries haue faith whereby they not onely know and beleeue the whole word of God and the promises of the Gospell to be true, but also giue their assent vnto them, yea make some kind of application of them vnto themselues; And yet there are diuers essen∣tiall 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 ef∣fectuall by the inward cooperation of Gods Spirit; the o∣ther by Sathan & carnal corruption, abusing and misapply∣ing of these promises in Christ. Secondly in their grounds; for a liuely faith is grounded vpon Gods reuealed trueth, but the faith of hypocrites vpon no other ground then the false suggestions of Sathan, vnwarranted conceipts, car∣nall securitie and fond presumption, which cause the hypo∣crite to apply vnto 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 haue 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 be∣come vile in our own eyes and haue an hungring and thir∣sting after Christ and his righteousnesse, and an high valu∣ation 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 loue of God, for he that is assured that much is forgiuen him, he loueth much, not on∣ly God himselfe but his neighbours, yea euen his enemies for Gods sake, and those aboue all the rest in whom he dis∣cerneth the image of God m••st clearely shining: But the faith of hypocrites being alwayes accompanied with selfe-loue 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 haue his king∣dome diuided in it selfe. Secondly, true faith is the instru∣ment of a mutuall donation, for as it receiueth Christ who is giuen vs of God, so it offereth and consecrateth our bo∣dies and soules vnto Christ who by the gift of God hath as much right vnto vs as we vnto him: But the faith of hy∣pocrites would haue part in Christ and all his benefits, but Christ must haue no part in them, or if any at all, hee must be contented with their tongue onely, whereas the world and the diuell must haue their hearts. Secondly, true faith is not easily daunted or dismayed, but commonly shineth most clearely in the darke night of afflictions, and mani∣festeth it selfe in it chiefe strength, when carnall reason will minister no comfort; but the faith of hypocrites resteth onely vpon the proppe of worldly prosperitie which be∣ing 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 sprou∣teth 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 fruit∣full faith, and is continually exercised in good workes and Christian duties, and in loue and obedience towards God; but the faith of hypocrites is dead, barren and fruitelesse, or if it beare any fruits at all, yet haue they no respect to God, but are done out of pride or selfe-loue, for feare of punish∣ments or hope of rewards. But more of this afterwards.

* 1.5 Thus also the hypocrite hath some kinde of repentance, the which the flesh commendeth vnto him as greeing well enough with it selfe, and that to this ende that he may con∣tent

himselfe with it and neuer labour after sound repen∣tance. Which deceipt that we may preuent we are to learne and obserue the many differences betweene this counter∣faite and false repentance and that which is sound and sin∣cere. For true repentance springeth from a liuely faith as∣suring vs of Gods loue, which causeth vs to bewaile our * 1.6 sinnes, because by them wee haue displeased our gratious God, who so loueth vs, and whom we so loue: but the sor∣row of hypocrites riseth from infidelitie and selfe-loue, which maketh vs mourne because by our sinnes wee haue made our selues obnoxious to punishments. Godly sor∣row ariseth from a true hatred of sinne, which being odi∣ous vnto vs as an vgly serpent, or grieuous as an heauy bur∣then, doth cause vs to sorrow and mourne because we can∣not be ridde of it, nor shake it off; but worldly sorrowe from our loue 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 alte∣ration to amendment of life; but the hypocrite though he hangeth downe his head like a bulrush for a day, and blub∣breth his cheekes with teares, yet either hee leaueth not his sinne at all or onely 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 hypo∣crites looketh chiefely to the punishment whereby they haue displeased themselues. Finally, the sorrowe of the faithfull is constant and continual from the first day of con∣uersion to the ende of their liues; but the sorrow of hypo∣crites is but by flashes and spurts, and commonly ceaseth when they are freed from their smart and paine.

* 1.7 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 loue of God, but the obedience of hy∣pocrites from selfe-loue and carnall respects; the faithfull propound vnto all their good workes the glory of God as their chiefe ende: but the hypocrite propoundeth to him∣selfe 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 godli∣nesse, and doeth not worship God in spirit and trueth, nor with a willing and chearefull heart, but contradicting the * 1.8 Apostles speech he may say, the euill which I loue, that doe I not, but the good which I hate that doe I. So also the faith∣full Christian performeth totall obedience in respect of * 1.9 the obiect, and hauing regard vnto all Gods Commandements, he fleeth from all sinne and embraceth all holy duties: yea aboue all sinnes, hateth those most which cleaue fastest vn∣to him, and laboureth most to bring his heart to the loue 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 vnder his tongue, which hee will by no * 1.10 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 obe∣dience 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 onely 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 vnto the end.

* 1.11 And thus we may defeate the policies of the flesh, wher∣by it draweth vs to hypocrisie: wherewith if it cannot pre∣uaile with vs, it will labour to draw vs into the contrary ex∣treame; and because hypocrisie is odious vnto vs, it will

moue vs more to disguise and bide our profession of reli∣gion, to refraine from all good speeches, which might glo∣rifie God, and edifie our brethren, to conforme our selues to their fashions which beare vs 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 vs too glorious in our outward shew, and condemne vs of hypocrisie. The which conceipt so ouer∣swayeth with diuers who are otherwise good Christians, that they are ashamed and ready to b••ush, when they are ta∣ken 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 vs consider, that we ought not so to auoide the shew of hy∣pocrisie, 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 hypocri∣sie indeede, whilest we thus labour to flie the appearance of it; for it is hypocrisie to seeme that we are not, and disgui∣sing and dissembling our religious and honest hearts vnder 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 vpon him the habite of Esau, whose prophanenesse hee hated. Let vs know that we dishonour God, when we hide and dissemble his gifts and graces in vs, and wrong our neigh∣bours who might walke in our light, if wee did not couer it (as it were) vnder 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 vs remember that our Sauiour requireth not onely that we should haue the light of holinesse in our selues, but that we should also, let it shine before men, that * 1.12 they seeing our good workes, may glorifie our Father which is in heauen; onely hee condemneth these outward shewes of good workes when as thereby we doe not seeke Gods glo∣rie, but our owne. And the Apostle chargeth Christians to haue their conuersation honest among the Gentiles, that where∣as * 1.13 they spake against them as euill doers, they might by their good workes, which they should behold, glorifie God in the day of * 1.14 visitation. That Dauid professed his loue to Gods comman∣dements 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 vs consider that one speciall dutie of Chri∣stianitie which we owe vnto 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 spi∣rituall murther if we neglect it. Finally seeing carnall world∣lings are not ashamed to professe their seruice and allege∣ance 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 Ma∣ster, who is so infinitely good in himselfe and gracious to∣wards vs; but let vs with all confidence and courage per∣forme all holy Christian duties which wee owe vnto him, though wee liue in the middest of an adulterous and sinfull generation: lest being ashamed before such of Christ * 1.15 and his words, hee be ashamed of vs, when he commeth in the glory of his Father with his holy Angels.

Notes

• * 1.1

  §. Sect. 1. That the flesh in a subtill sort de∣ceiueth tempo∣raries.
• * 1.2

  §. Sect. 2. That we must labour to haue all spirituall graces in sinceri∣ty and truth. and first our knowledg.
• * 1.3

  1 Ioh. 2. 20.
• * 1.4

  §. Sect. 3. How wee may discerne a true iustifing faith: from that which is temporarie.
• * 1.5

  §. Sect. 4. The difference betweene true and false repen∣tance.
• * 1.6

  Zach. 12. 10 Luk. 15. 18.
• * 1.7

  § Sct. 5. The differences betweene the obe∣dience of the faithfull and of hypocrites.
• * 1.8

  Rom. 7.
• * 1.9

  Psal. 119. 6.
• * 1.10

  Iob. 20. 12.
• * 1.11

  § Sect 6. The fleshes de∣ceipt in mouing vs to leaue of from doing good duties that wee may auoide hy∣pocrisy.
• * 1.12

  Mat. 5. 8.
• * 1.13

  1 Pet 2. 11.
• * 1.14

  Psal. 119 46.
• * 1.15

  Mark. 8. 38.