it do not himselfe discharge vs by paying our reckoning If then as Augustine saith well it seeme a small and little thing vnto thee to call thy brother foole yet let the fire of hell seeme great vnto thee If thou contemnest the least sinne â—â— be affrighted from it by the greatnesse of the punishment § Sect. 3. 〈…〉 sine willingly entertained are no lesse dangerous then the greatest Thirdly that wee may not giue way to the least sinnes let vs consider that if wee willingly entertaine them they will proue no lesse dangerous then the greatest because they are the continuall errours of our loues which are much more often committed then haynous offences and therefore what they want in waight they haue in number now consider that of many small graines of corne is made a great heape that the greatest floods which ouerflowe the countrey come of the little drops of raine that the richest treasures are made by the multiplying and gathering together many little pieces of gold and siluer and that the tallest ship may bee sunke by the waight of the smallest sands Excellently speaketh Augustine to this purpose Thy treasure shall be found saith he in the day of wrath thou diddest Aug. in psal 93. T. 8. Col. 1047 lay it vp dayly by little and little but afterwards thou shalt find a masse thou diddest put it into thy treasurie by small pieces but thou shalt finde an heape Doe not looke vpon thy dayly sinnes as being small For great riuers are filled with small drops And Aug. in psal 129 Ne contemne peccata paruâ— etsi parui faciâ—â— dum ea ponderas time saltem quando annumeras againe But thou wilt say that thy sinnes are so small that this life cannot be without such Why doe but gather the least things together and they will make a great heape For grains of corne are but small and yet they make a masse and drops are small and yet they fill riuers and carry downe the streame things of great waight And therfore despise not small sinnes for though thou doest but lightly esteeme them whilest thou doest waigh them yet at least feare when thou beginnest to number them It is true that haynous sinnes are more terrible because they waste and destroy the conscience at once and cast men into hell with headlong furie but little sinnes are no lesse daungerous if they bee not repented of seeing they cause a consumption of pietie and bring men by degrees to eternall condemnation By them the diuell as it were with cables and iron chaines draweth men to hell by these as with cartropes which though they bee not so strong as the other yet are they of strength sufficient if they bee not cut and broken off by vnfained repentance They as Augustine compareth them are like vnto sauadge beasts which deuoure vs at one bit or like Ionas his Whale which swallowed August de diuersis serm 34. T. 10. c. 1646. him vp at once these are like those little vermine which with their multitude plagued Pharaoh and his people and by little and little deuoured proud Herod and Antiochus But what speake I of multitudes and heapes of these sins seeing the least of them vnrepented of is sufficient to condemne vs especially when being neglected it is often committed And as one little chinke in a ship if it be not stopped will in time let in water inough to sinke it as well as a great leake or that strange spout spoken on by trauellers which from on high falleth downe into it like a great riuer so will these little sinnes drowne vs in perditition as well as the greatest if wee carelessely commit them and securely continue in them A Ship saith Augustine Hoc facit sâ—ntina neglecta quod facit fluct us irrucus paulatim per sentinam intrat sed diu intrando et non exhauriendo mergit nauem c. Aug. in Ioan. 5. tract 12. T. 9. c. 113. cannot be so close build and well pitched but that betweene the ribs and ioynts it will let in some small quantitie of water and if the Marriners should neglect it because it comes in by little at once and not labour euery day to empty it out by the pumpe it would as well indanger it as the greatest flouds and waues which ouerflow and dash into it and so if wee doe not take notice of our lesser sinnes which are dayly committed to cast them out of our soules by vnfained repentance they will make vs sinke into a sea of destruction §. Sect. 4. That auoidinge small sins is a notable meanes to preserue vs from greater Fourthly let vs consider that if we be carefull to flie the least sinnes it will be a notable meanes to preserue vs from falling into those which are greater For example hee that will giue no place to the first motions of couetousnesse he is safe from vsurie and briberie extorsion and oppression theft and robberie Hee that keepeth his tongue from speaking any thing irreuerently of God is hereby easily preserued from cursing and blaspheming and hee that maketh conscience of vaine swearing is in no danger of periurie and false swearing he that keepeth his eyes vnder couenant that he doth not suffer them to looke wantonly on a Maide is not subiect to the perill of vnlawfull lusting and much lesse of committing actually whoredome vncleannesse It is a good caution saith Hierome in auoiding sinne to take heede of the least as though they were the greatest for so Satis prodesse ad cautionem dicimus etiam minima pro marimis cauere c. Hieron ad Celantiam de instit matâ—issam much the more easily shall we abstaine from any offence by how much the more we are affraide of committing it Neither doth a man easily proceede to the greater who is affraide of doing the lesse Where as if wee ordinarily swallow smaller sinnes it makes our throates wider to let downe those that are great and if wee once begin to goe downe the ladder of sinne one step will bring vs to the next vntill we come to the bottome of wickednesse according to that of the sonne of Syrach He that contemneth small things shall fall Eccle. 19. 1. by little and little § Sect. 5. That euen the least sins are the poyson of the soule and the lyuerie of sathan Fiftly let vs call to minde that sinne is that deadly poison which Sathan the great Red Dragon casteth out of his mouth and who would drinke that which he hath disgorged from his venemous stomacke who would be allured to swallow downe these poisons which are so mortall because they are delightfull to our carnall appetite Let vs consider that sinne is the liuery of Sathan which who so willingly weare they doe acknowledge his soueraigntie and their owne seruitude the which is not onely true of haynous crimes but euen of the smallest sinnes which like a badge vpon the sleeue though they be
1. Of it owne nature because it is very Malitious Chap. 8. In it selfe § 1. to 5. Vnto vs. § 5. to 13. powerfull in respect both of it strength and that either simply in it selfe Chap. 9. 5. 1. 2. compared with the Spirit § 3. Policie the which is considered either 1 Generally where is shewed that it is great in it selfe Chap. 10. § 1. pernicious to vs. § 2. Specially whereof the speciall deceipts which respect either city our persons and states Chap. 11. 12. 13. Certaine duties required which are of two sorts The 1 respect of mortifying of our sinnes Chap. 14. 15. The second the practise of vertuous actions By which it seeketh 1. To hinder vs from practising them Chap. 16. 2. 2. To disturbe vs in them Cha. 17. § 1. 2. 3. To withdraw vs from them Cha. 17. § 3. 4. Of diuers aduantages which it hath against vs the which are two the 1. That it dwelleth in vs. Chap. 18. § 1. 2. 3. 2. That it is neuer weary in fighting against vs. § 4 B. 2. The fight betweene them B B. In the fight consider two things 1. The Conflict it selfe where consider 1. That there is such a Conflict in euery Christian lib. 2. chap. 1. 2. The nature of it where consider those things which are more essentiall as 1. The causes of it which are efficient Chap. 2. Formall Chap 3. 2. The manner of it in respect of 1. The whole person regenerate Chap. 4. 2. His seuerall faculties and parts Chap. 5. 6. lesse essentiall the which are three 1. The effects of it the which are two 1. That the man regenerate cannot with full consent of will choose and commit any euill Chap. 7. § 1. 2. 2. That hee cannot with full consent of will choose and doe any good 2. The subiect in whom it is fought which is handled 1. Negatiuely where is shewed that this fight is not in those who are 1. Perfectly regenerate Chap. 8. § 1. 2. Vnregenerate Where of the differences betweene the combate that is in the vnregenerate and the regenerate Chap. 8. 9. 2. Affirmatiuely Where is shewed that it 〈…〉 all the regenerate and the signes of it Chap. 10. 10. 11. 12. 3. The euent and successe of the fight C. â— The â—â—â—nes 〈◊〉 â—â—â—aine vâ—â—tory C C. The meanes of victory vnto which two things are required A due preparation to the fight vnto which two things are required 1. That we remember certaine reasons which may encourage vs to the fight Chap. 14. 2. The right vse of certaine meanes whereby we may be enabled to ouer come the which are two 1. The putting on of the spirituall armour Chap 15. § 1. 2. The obseruing of certaine rules which are of two sorts 1. Tending to weaken the flesh the which are two 1. To withdraw all meanes by which it is strengthened Chap. 15. 2. To vse all meanes by which it may be weakened Chap. 16. 17. 18. 2. Tending to the strengthening of the spirit the which are two 1. To shunne the meanes whereby it is weakened Chap. 19. 2. To vse the meanes whereby it is strengthened Chap. 20. 2. A valourous carriage of our selues in the Conflict THE FIRST BOOKE OF THE CHRISTIAN WARFARE BETWEENE THE SPIRIT AND THE FLESH Wherein is shewed what they are and the dangerousnes of this enemie the flesh with the aduantages which it hath against vs. CHAP. I. An Introduction into the following Discourse wherein is shewed that our enemies in the Christian warfare are many mighty and dangerous especially our owne flesh with the lusts thereof §. Sect. 1. That we are to expect no peace in this life but to fight continually against the enemies of our saluation IT was the errour of the Apostles in the infancie of their faith that being admitted Christs disciples they should abound in earthly priuiledges for as they imagined that their Lord Master should like a mightie Monarch rule in the world triumphing ouer all his owne and the Churches enemies and reigning in all maiesticall glory and peacefull plentie so they hoped that they who for the present followed him in the state of affliction should afterwards securely rest from all troubles and dangers haue the chiefe preferments in his glorious kingdome and the largest share in this worldly happinesse The like conceipt possesseth many at their first entrance into the profession of Christian Religion who doe not with Abraham and the rest of the Patriarches see and beleeue the Heb. 11. 13. promises afarre of but expecting present reward and wages for their seruice imagine that now they haue for Gods sake forsaken the pleasures of sinne they shall haue in leiw thereof immunitie from dangers and freedome from afflictions fame and fauour among men for their well-deseruing secure plentie and prosperous peace in regard both of outward and inward enemies And therefore being sicke of the same disease the like medicines are to be vsed for their recouerie which our Sauiour applied vnto his Apostles namely they are to be informed that a Ioh. 18. 36. Christs Kingdome is not of this world that b 16. 33. in the world they shall haue afflictions and c Act. 14. 22. by many tribulations enter into the Kingdome of heauen that d Math. 10. 34. Christ came not to bring peace and securitie but fire and sword warres and dissensions not onely betweene strangers and enemies but also among neerest kindred and dearest friends Which warres and garboiles though they doe not presently appeare after our conuersion vnto God and deliuerance out of that Aegyptian seruitude of sinne and Sathan lest beeing discouraged with our rough entertainement in our first entrance into the Christian warfare we should returne into our thraldom and redeeme a base and dishonourable peace at the deare price of hellish bondage yet are wee sure to meete with these difficulties and dangers before wee can be full conquerours and enter into the possession of the holy Land §. Sect. 2 That we are daily assaulted with forraigne forces the world and the Diuell For no sooner is the Christian waged into Gods warfare by receiuing the Presse-money of some sauing graces and taking vpon him the colours of an outward profession whereby he is knowne to bee a seruant and souldior of Iesus Christ but presently there setteth vpon him a world of enemies sometime assaulting him in the open field by affliction and persecution and sometime out of the secret ambushments of earthly prosperitie Besides with visible forces of worldly foes hee is continually encountred with principalities and powers spirituall wickednesses in high Ephes 6. 12. places and inuisible enemies euen innumerable legions of infernall spirits and the mighty troupes of that hellish armie §. Sect. 3. That our outward enemies are not so dangerous as our own flesh and fleshly lusts But though these forraigne foes being mighty and malicious are exceeding terrible to the Christian souldiour yet are they nothing so
Iudas who is still plotting the fittest meanes whereby he may betray vs into the power of our enemies to haue alwaies with vs such a flattering false Ioab who when hee performeth all complements of kindnesse doth but watch his opportunitie to stab and kill vs to be besieged with mighty enemies and to haue 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 dâ—eaet the maltiâ—â—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 vs 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 vnto vs 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. â— haue it in iealousie then most suspecting it when as it offereth to satisfie our desires And vvhen it commendeth vnto vs the vanities of the world promising that in the fruition of them vve shall haue great contentment let vs beware of secret treacherie and againe and againe looke vnder these baites to see if there bee not hidden vnder them the hooke of sinne and curiously search if these booties are not purposely set out to make vs fall into Sathans ambushments that so he may ouercome vs and lead vs captiue to doe his will For who would giue 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 vs to the Diuell and the world when as it hath tendred vnto vs the fairest promises pretences SecoÌ„dly seeing we know it to be a traiterous enemy we must disarme weaken captiue hold it in subiection that so though it haue euer a malitious will to hurt vs yet being disabled it may not haue any power to rebell against vs. Thirdly we must keepe a narrow watch ouer it and ouer our selues that it doeth not take vs 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 vs often intreate by our most feruent prayers the keeper of Israel who neuer slumbreth nor sleepeth that hee will watch ouer vs and by his holy spirit discouer and deface these treacherous enemies CHAP. IX That the flesh is an enemy exceeding powerfull and mightie §. Sect. 1. That the flesh is to the vnregenerate a mighny king and to the regenerate a powerfull tyrant WE haue shewed that the flesh is a most malitious enemy so that it wanteth no will to bring vs to destruction And now it remaineth that we shew how mighty and powerfull it is in effecting that which it desireth and lusteth The which will appeare if we consider the mighty power and subtile pollicy of these malitious enemies Their power appeareth both in regard of their strength and number For the first if wee looke vpon the flesh in it full strength as it is Rom. 6. 12. in a man vnregenerate and is not subdued nor hath the vigour thereof abated by Gods spirit wee shall finde that it raigneth as a mightie monarch in the little world of man holding euery facultie power and part both of soule and body in subiection The which the Apostle plainely intimateth where he exhorteth those whom Christ by his spirit hath regenerated and freed from this regiment not to let sinne raigne in their mortall bodies that they should obey it in the lustes thereof Yea it raigneth not onely as a King and absolute soueraigne but as a Lord or tyrant who hauing conquered mankinde doth hold them in subiection as miserable captiues and bondslaues selling them ouer to the committing of all actuall transgressions for the base price of earthly vanities The which the Apostle intimateth in these words but I am carnall sold vnder sinne Whereby Rom. 7. 14. he signifieth that the flesh dealt with him like a proude and cruell tyrant seasing vpon him like one who had bought a slaue in the market and forcibly compelling him to doe his will The which if the Apostle might truely speake of himselfe though he were regenerate in respect of that part which remained vnsanctified then how much more may it be verified of those who remaine in the state of corruption and vnregenerate who are wholly vnder the dominion of sinne Now if we would see with what power and vnresistable force this cruell tyrant did rule in all the sonnes of men whilest they remained in the state of corruption hereby it will appeare in that they were so vtterly vnable to free themselues out of this thraldome that they neuer durst nor could attempt their libertie because their wils were no lesse captiuated then their other parts and faculties and it was their chiefe delight to liue in this slauery Neither were any outward helps auaileable because being possessed and ruled by this legion of wicked lusts like the Doemoniake in the Gospell nothing would containe them nor restraine their fury but they break easily all those chaines giues and Mar. 5. 2. fetters wherwith they vvere bound being like mad men a like harmefull both to themselues and others For neither would Gods loue and many benefits allure them and containe them in obedience nor his vvrath and fearfull iudgements terrifiee and restraine them from sinne Neither the law of God containing so many gracious promises to them who obeyed it and so many terrible threatnings against them that transgressed it both of temporary plagues and euerlasting punishments nor the execution of these dreadfull iudgements in the punishment of the whole world by a vniuersal deluge of Sodom Gomorrah with fire and brimstone with many other cities countries which haue beene made examples of Gods wrath against sinne besides the experience of innumerable particular persons and euen of themselues visited by the hand of God in a fearefull manner were all sufficient and strong inough to curbe and keepe vnder these sinfull passions and corrupt lusts nor to subdue and thrust out of his regency this powerfull tyrant the flesh till Christ Iesus himselfe came who is the wisdome and power of his father conquered him on his crosse triumphing gloriously ouer him together with the rest of our spirituall enemies
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 pleasures and worldly glory that make no conscience of swearing forswearing blaspheming of prophaning Gods Sabbaoths vniust anger furious reuenge malice enuy cruelty oppression whoredome drunkennesse fraude and all manner 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 Christians and haue time euen at their last hower to cal for mercy § Sect 3. Outward priuiledges no sure testimonies that wee are in Gods loue Now the chiefe arguments which the flesh vseth to delude men with this false iudgement are two First because 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 Sacraments 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 perrogatiues long before them were vtterly reiected for their rebellion 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 Ierm 7. 4. 12. 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 priuiledged Iam. 1. 22. Mat. 22. 13. to come to the wedding feast of the Kings sonne but was found there without his wedding garment was haled from thence and cast into vtter darknesse where is weeping and gnashing of teeth that though the tares are suffered to growe with the good corne in the same field euen vntill haruest yet then they shall be pulled vp gathered into bundles and cast into the fire And that though the Mat. 13. 30. 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 diuell Mat. 21. 41. and his Angels Let them knowe that by all these outward 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 1 Pet. 4. 17. Ier. 25. 29. 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 vnpunished then Corazin and Bethsayda shall fall into a much more fearefull condemnation who hearing Christs heauenly Sermons and seeing his miracles continued in their sins without repentance And the Apostle telleth vs that the Mat. 11. 21. earth which drinketh in the raine that commeth oft vpon it and Heb. 6. 7. 8. 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 § Sect. 4. That worldly prosperitie is no sure signe of Gods loue or our happie condition 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 prosperitie and with many temporall blessings which they esteeme 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 vertue 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 temporall 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 entangle them to their deeper condemnation according to that of the Psalmist let their table become a snare before them Psal 69. 22. 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 towards Ecle 9. 1. 2. vs seeing all these things come alike to all and there is Iob. 21 6. 7. 8. Psal 73. 1. 2. c. 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 described both by Iob Dauid and Ieremie Thus wee see Abell Ier. 12. 1. murthered and Caine waxing great and building cities Pharaoh and the Egiptians raigning as Lords and tyrants and the poore Israelites making bricke beaten and misused Nebuchadneser like a great monarch ruling ouer nations and the
or but very lightly For the defeating of which deceipt let vs know that the least sinne that is in it owne nature offendeth the infinite Maiesty of God prouoketh his fierce wrath subiecteth vs to the curse of the Law and maketh Gal 3. 19 vs liable to eternall death and condemnation For the guilt of sinne is to be measured not onely by the act but also by the obiect and therefore seeing the obiect is the infinite Maiestie of God who is offended by the least sinne â—t becommeth after a sort of infinite guile and so delerueth infinite punishment The which answerably should bee inflicted vpon him who least offendeth if Christ by bearing his small as well as his great sinnes in his body vpon the crosse had not freed him from it And therefore let vs thinke no sinne small which prouoketh God vnto anger and offendeth his infinite Maiestie let vs thinke no sinne in it owne nature sleight and veniall which plungeth a man into euerlasting death condemnation and which can no otherwise bee purged away and pardoned but by the precious bloud of Iesus Christ Secondly let vs know that there are no sinnes small vnto them who thinke them so for sinne is not to be measured so much by the matter and act of it as by the forme and maliciousnesse of it in which respect willing entertainment giuen to any finne maketh it to become wilfull and presuming that we may liue in it because it is but a little one maketh it to be a sinne of presumption and so exceeding great and worthy of the greatest punishment as wee see in the example of him who would needs gather stickes on the Sabbath because he presumed that this was a small and tolerable breach of Leuit. 24. 10. Gods commaundement To this purpose tendeth the speech of our Sauiour that hee who neglecteth and breaketh the least of Gods commandements and teacheth men so he shall be the least that is none at all in the kingdome of heauen Maâ— 5. 19. Thirdly euen our least sinnes if God should let vs feele the weight of them would be an intolerable burthen and so sting our conscience that we should neuer rest as the experience of many afflicted in minde doth plainely manifest and therefore let vs thinke no sinne light which with the weight thereof if it should lye vpon vs would crush and presse vs into hell Fourthly let vs know that there is no lesse danger in small sins then in those which are great and hainous first because as these exceed them in their qualitie or quantitie so they exceede these in number as being common and ordinarie Now as the ship will bee sunke as well by many small holes if they be not stopped as at a great leake and may be ouerburthened and perish as well by a multitude oâ— small pibbles as by a few milstones so may our soules sinke and perish if they bee surcharged with a multitude of lesser sinnes as well as with haynous sinnes being rarely committed Secondly because small sinnes are commonly accompanied with impenitency securitie and hardnes of hart and men not regarding them doe like and liue in them without desire of amendment whereas those which are haynous making deepe wounds and gashes in the heart and conscience doe cause men to be more sensible of them and more earnest in looking after the core as we may see in the example of the Pharises and publicans now our other sinnes though neuer so damnable yet will not condemne vs if they be not ioyned with impenitencie and contrariwise the most veniall sinne wil proue vnpardonable if we liue and dye in it without repentance Whereof it is that our Sauiour telleth the Pharises that Publicanes and sinners should goe to heauen before them For as small sparkes of fire lighting in combustible matter wil if they be not quenched burne a whole Citie and contrariwise a great flame doth little hurt if it be speedily put out so if the least sparkes of sinne bee nourished with the oyle oâ— securitie it will proue dangerous and damnable whereas though it be a great flame of wickednes it will not doe that hurt if wee soone extinguish and quench it with the teares of repentance Lastly let vs know that the allurements which the flesh vseth to make vs liue in small sinnes without repentance are vaine and friuolous For if wee doe not desire and indeauour to be Saints on earth we shall neuer become Saints in heauen if we doe not labour to shake off dayly our imperfections and to grow vnto more perfection in this life wee shall neuer attaine vnto it in the life to come if we doe not seeke to be pure in heart we shall neuer be blessed in the vision of God If we be not precise and conscionable in flying Mat. 5. 8. the least sinnes we shall surely become secure and presumptuons Moreouer let vs remember that the least sins are not fraileties and infirmities if we liue in them securely and wilfully as contrariwise the greatest may deserue this name if we commit them suddenly and rise out of them speedily Euen as a man may be said to fall through weakenesse and infirmitie into a deepe gulfe when as slipping at vnawares he vseth all his indeauour to recouer himselfe and on the other side it is not weakenesse but wilfulnesse if he fall but into a shallow ditch if hee will not labour to get out againe but lyeth grouelling in the water vntill he be drowned Let vs know that though in many things wee sinne all yet they who belong to God doe not make a trade of wilfull sinning and being sometime ouertaken they are not at rest till they haue risen again by vnfained repentance and though there be none so iust who sinneth not yet all who will be saued must be so iust as not to suffer it to raigne in them And finally that though the best of the Saints Patriarches and Apostles had their infirmities yet none of them could euer be found that nourished defended and continued in them wittingly and willingly after their iudgements haue beene rightly informed and their consciences conuinced And therefore the examples of their slips will not countenance our wilfull sinnes no not our least infirmities yea rather it will make vs the more vnexcusable if seeing them fall as it were before vs we doe not looke the better to our footing § Sect 3. The third pollicie to tell vs that if we commit lesser sins they will preserue vs from greater Thirdly the flesh dealeth most deceiptfully with vs whilest it perswadeth and inticeth vs to entertaine some smaller and lesser sinnes promising that it will rest contented with them and craue no more and so these lesser sinnes shall serue as preseruatiues to keepe vs from those which are great and hainous and these small allowances being giuen to these sauadge beasts our sensuall and vnruly lusts shall keepe them in quiet which if they be too much restrained
to perswade vs that our common sins are no sins our haynous sins small veniall WE haue spoken of some speciall and notable deceipts which the flesh vseth to allure vs to the committing of sinne and now we are briefly to consider of some other which it vseth to make vs being fallen to continue in our sinnes without repentance The first whereof is to blinde or hinder the eyes of our vnderstandings and to corrupt and delude our iudgements that we may thinke our common sinnes to be no sinnes and our great and haynous ones to be small and veniall with which deceipt we are the more easily abused if we thriue and prosper in our euill courses and haue not our eyes cleared by the sharpe waters of afflictions For when God suffereth vs to goe on in our euill wayes without checke we either thinke that he approueth or not much misliketh them or else continue securely in them and neuer call them to examination For the defeating of which pollicy the best meanes are first diligent studying and meditating in the booke of God which is that al-sufficient light whereby we may discouer these workes of darkenesse and that most vpright iudge which not onely adiudgeth what is good and euill but also in what measure and degree Secondly that we often pray vnto God that our eyes may be annointed with the eye-salue of his grace and holy spirit that being cured o◠their naturall blindnesse they may be able to discerne betweene euill and good darkenesse and light Finally that we doe not liue in carnall securitie but often examine our workes and wayes by the rule and square of Gods word and especially those wherein we thriue and prosper and so wee shall perceiue plainely which are iust and straight and which are crooked and also in what measure and degree § Sect. 2. The second policie is to extenuate couer our sins with vaine excuses as first corruption of nature Secondly if it cannot perswade vs that our sinnes are no sinnes then it will extenuate and couer them with vaine excuses and make them so little light and veniall that as it will make vs beleeue wee may without daunger continue in them And first it pretendeth corruption of nature and humaine frailtie which is so great in all men that doe what they can they must needs be guiltie of many sinnes But in this wee may vanquish our flesh with it owne weapon for therefore we should not giue willing entertainement vnto any sinne because through our infirmitie and the strength of naturall corruption many will thrust in vpon vs whether we will or no therefore we should fight the more couragiously against these enemies because they are so instant to presse vpon vs. Yea in truth this should double our repentance seeing there doth not onely some streames of wickednesse flow from vs but also we haue the fountaine in our selues especially considering we were not thus by creation but through our owne default whereby we haue defaced Gods image and brought our selues into this state of corruption § Sect 3. Secondly the flesh teacheth vs to pretend custome Secondly men excuse themselues for liuing impenitently in their sinnes by pretending custome which hath taken such fast hold vpon them that they can by no meanes shake it off Thus the swearer pretendeth that he would willingly leaue vaine and blasphemous oathes but that he is so inured vnto them that he often sweareth at vnawares Thus the voluptuous man saith that he would be content to leaue his carnall delights as drinking gaming rioting whoring but that hee hath so accustomed himselfe vnto them that he cannot forsake them nor giue them euer But let such know that it is high time for them to come out of their sinnes by repentance seeing they haue brought themselues into a most miserable and fearefull condition for sinne is turned into another nature and by pleading custome holdeth them in subiection as it were by vertue of a law And Sathan who through their naturall corruption held them in the vilest and basest slauerie hath his possession confirmed by their customable seruice of him in their actuall transgressions and now the strong man holdeth the house with some shew of right hauing so long possessed it that he can pleade prescript on Of these men I would demaund if euer they meane to come out of their sinnes by vnfained repentance or no. If not what appearance of hope is there but that they must be eternally miserable in the fire of hell But if they doe as all will pretend why doe they it not presently For if custome be too strong for them already how much more vnresistable will it be when it is more and more confirmed by much practise and continuance But I am so fettered in sin by an ill custome that I cannot shake it off Yet know that though it be hard yet vpon the necessity of thy saluation it must be done and therefore in stead of breaking these cords with a Sampson like resolution let not time and vse double them and make them stronger Yea rather vntwist them by little and little if thou canst not at once breake them and by a contrary custome of piety and righteousnesse disuse thee from thy sinnes by degrees indeauouring first to set thy heart at liberty For if the heart being deliuered out of the bondage of sinne begin now to hate it then neither will the tongue delight to speake it nor the hand to act it And therefore pretend not custome seeing it is not this but our malicious wils that imbrace it and our hearts that affect it which make vs continue in our sinne without repentance neither can custome hold vs vnto any thing which is in our owne power to alter if our wils with any resolution doe breake away from it For tell me thou who pretendest this excuse if this custome should be punished in euery particular act with some forfeiture whereby thy estate would be impouerished or some punishment inflicted on the body which would bring vnto thee more damage and smart then thy sinne doth pleasure and delight wouldest thou not leaue thy sinne and hate it if not for it selfe yet for the penalty sake inflicted on thee for it And wilt thou not regard thy precious soule as well as thy corruptible body and be as carefull to auoide eternall damnation as well as some worldly losse Finally know that it will proue but a miserable excuse at the day of iudgement when God and our owne consciences shall accuse vs for our sinnes to say that we committed and could not leaue them because we were accustomed vnto them and all one as if the man-slayer should excuse his murther by telling the iudge that he could doe no otherwise because he had for a long time beene accustomed thereto by killing of many other Or as if the thiefe should excuse his theft by saying that he could not choose but doe it because his hands for a long
time haue beene inured to stealing And therefore let vs not continue in sin because we haue sinned thinking that we can be excused by pleading custome but because we haue long and often committed these sinnes let vs be so much more earnest in the exercise of repentance For as the Apostle telleth vs Christ hath 1 Pet. 4. 2. 3. suffered in the flesh that we should no longer liue the rest of our time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice vs to haue wrought the will of the Gentiles when we walked in lasoiuiousnesse lusts excesse Rom. 6. 19. of wine reuellings banquettings and abominable idolatries So the Apostle Paul exhorteth vs that as we haue yeelded our members seruants to vncleannesse and to iniquitie vnto iniquitie so now we should yeeld our members seruants to righteousnesse vnto holinesse § Sect. 4. The third deceipt is to pretend pouertie Thirdly the flesh deceiueth vs by pretending the pouerty and necessity of our estate as a sufficient cause and reasonable excuse why we should continue in our sinnes and maketh vs beleeue that though we neglect all meanes of knowledge faith and all sauing grace and all duties of Gods seruice we may be dispensed with because our whole time is little inough to be imployed for the obtaining of worldly necessaries yea that we may vse wicked and vnlawfull meanes for the supplying of our wants as all manner of fraude and deceiptfull dealing in our trades and occupations which is no better then theft it selfe in the sight of God But let vs know that though we be neuer so poore this is no excuse why we should neglect any religious dutie or commit any sinne For one thing is necessarie and happy are we if with Mary we quite our selues of worldly incumbrances and choose the better part That if we be poore in earthly things we haue greater cause to labour after sauing graces and heauenly treasures which alone without the other are all-sufficient to make vs rich That when we haue carked and cared toyled and moyled to prouide earthly things yet all is in vaine except Gods Psal 127. 1. blessing be vpon our labours and we cannot expect it either by neglecting holy duties which he hath commanded or by committing such sinnes as he hath forbidden and Mat. 6. 33. condemned That we haue Gods gracious promise of earthly necessaries if we first and chiefely seeke his kingdome and righteousnes That pouerty if we vse it well is no hinderance to grace in this life nor glory in the life to come as we see in the example of the Disciples yea Christ himselfe who being most poore in worldly things were Psal 34. 10. most rich in spirituall and heauenly treasures Finally let vs know that if we serue and seeke the Lord he will take care for vs and not suffer vs to want any thing which is good and that they of all others are best prouided for who haue his prouidence to watch ouer them Or though we should be pinched in respect of earthly things yet it is much better with Lazarus to goe poore to heauen then with Diues hauing abundance to be cast into hell §. Sect. 5. The fourth policie is to pretend a necessitie of liuing in our sins by reason of our calling A like conceipt vnto this is when as the flesh perswadeth vs that we may neglect good duties or commit and liue in diuers sinnes because we liue in such callings as doe force vs to take these courses without which we could not maintaine our charge Thus it perswadeth shopkeepers that they should not be able to liue in their trades if they should not vse lying and deceipt and other tradesmen as Cookes Taylors Shoomakers Vintners Butchers Carriers and such like that they may be dispensed with though they neglect the seruice of God and labour in the workes of their callings on the Lords Sabbaths because otherwise they should loose their custome together with those gaines by which they are inabled to maintaine themselues and theirs Yea and thus it perswadeth others to liue in vnlawfull callings because they haue no other meanes as Players and Playmakers ganâ—esters and those who keepe gaming houses and such like But let the former know that no particular calling should withdraw vs from performing the duties which belong to the generall calling of a Christian that they shall in the end finde those gaines the greatest losses when to keepe a market for our body and staâ—â— we neglect the spirituall market of our soules the meanes whereby we might attaine vnto the riches of sauing graces and heauenly happinesse That those who seek to compasse riches by vnlawfull meanes they either faile of their end and so labour in vaine or together with them get a curse which will make them moulder and consume away or if they continue will bring to the possessors but small comfort when they must leaue their riches behinde them and carry their sinne with them before their iudge Let them know that no man in any lawfull calling is brought into such streights but that if there be prudence prouidence and wise forecast ioyned with it he may finde some time and opportunity for the seruice of God and the feeding of his soule and though he doe not vse the meanes of thriuing in his calling as others doe who so earnestly follow their worldly businesse that they neglect all holy duties yet may they expect from God vpon their weaker indeauours a greater blessing which may make their state become Dan. 1. 15 as fat and in as good liking as those children were in their bodies who fed onely vpon pulse water or though God seeth it good to scant them in worldly things yet they shall enioy the little they haue with aboundant comfort seeing they are vnto them little pledges of Gods great loue and in the meane time haue their bodily wants exceedingly recompenced with the peace of a good conscience the ioy in the holy Ghost and the spirituall riches of all sauing graces As for those whose callings are vnlawfull their best course were to exchange them for those that are lawfull seeing they haue no better excuse of their liuing in them because they haue no other meanes to maintaine themselues then Harlots Theeues and Pick-purses who are alike ready to alleadge that therefore they vse these courses because they haue no other meanes whereby they may liue For better it were for them not to liue at all then to liue in sinne to the dishonour of God and hurt of their brethren better it were that their bodies should pine and famish in this world then that their bodies and soules should eternally be tormented in the fire of hell §. Sect. 6. The fift policie of the flesh perswading vs to continue in our sins in regard of the corruption of the times Fiftly the flesh deceiueth vs whilest it
the spirit the reason minde and conscience not excepted But in the combate which is in the vnregenerate the conflict is betweene diuers faculties which are all carnall and corrupted fighting one of them against another as betweene the reason and the will the conscience and the carnall concupiscence passions Rom. 2. 15. and affections in which whether soeuer party preuaileth still the vnsanctified man is drawne vnto sinne And so also they differ in the manner of the fight for that which is betweene the spirit and the flesh is done by contrary lusting the one against the other in a practicall reall and effectuall maner but that which is betweene the reason and the will the conscience and the affections is maintained by logicall disputes and mentall discourses whilest the conscience inferres fearefull conclusions of punishments Gods ensuing iudgements vpon the wicked choyse of the will and their yeelding to satisfie their carnall affections For though in the creation the wil was in subiection to reason and embraced or shunned that which it approued or disalowed and though this order bee commonly obserued betweene the faculties euen in this state of corrupion yet after that man rebelled against his chiefe Soueraigne there followed rebelliō therupon in the inferior faculties against their superiour in the little commonwealth of man and now the will yeelding obedience no further then it liketh and lusteth doeth often resist reason which is his King and refuseth to follow it directions and to allow of it conclusions but rather embraceth the cleane contrary Now whilest reason is earnest in perswading by arguments and the will rebellious and violent in crossing and thawarting it the conscience being awakened and rowsed vp commeth in to the rescue of reason restraining the will from embracing that euill it liketh by the terrours of punishment which it adiudgeth the offender vnto vpon the committing of the sinne wherewith oftentimes when the violence of the will is abated and the courage thereof cooled so that it beginneth to stagger and faint in its resolution then enters in a tumultuous troope of passions and affections as fresh aydes to strengthen the will in rebellion which being themselues first hyred and corrupted to doe seruice vnto Sathan in sinnefull desires and actions with the present pay or expected wages of worldly vanities doe by the same proffers perswade the will to continue stiffe and obdurate in rebellious courses and with all resolution to oppose it selfe against reason and conscience But yet consider that in all this conflict betweene these diuers faculties there is no enmitie contrariety betweene them in their natures neither is there more grace or lesse corruption in the reason and conscience then in the will and affections for they as well as these doe like and loue sinne with the pleasures and profits of it in it owne nature if they were not deterred with the fearefull consequents of Gods iudgments and punishments which they see will necessarily follow vpon such sinnefull praemises Nor is there lesse emnitie betweene them and Gods grace and goodnesse for were they out of the gunshot of daunger they would as willingly embrace the pleasures of sinne as doe the affections and will but heere onely is the difference that they are more pollitique enemies to God and all goodnesse and more wisely louing themselues dare not seeke pleasure in such sinfull attempts as will cause more bitternesse sorrow in the ende through sense of punishment then can be counteruailed with the short ioy which they shall take in the fruition of their wicked delights whereas the other being more rude and sensuall doe onely looke vpon present obiects and therefore when they see a bayte and booty of sinne set out before them they runne vnto it with a headlong violence not fearing nor caring for the imminent daunger of denounced punishments § Sect. 6. The conflict betweene the flesh the spirit is in the same saculties But it is farre otherwise in the conflict betweene the spirit and the flesh which is not betweene diuers faculties all still remaining and agreeing in their naturall corruption and onely differing one with another like Souldiars in the same Campe and fighting vnder the same Generall vpon their diuers reasons and grounds in the managing of the War the one being more willing in running into dangers the other more wary to auoide and escape them but it is betweene the same faculties fighting against themselues reason against reason and will against will not arysing from a syllogisticall discourse vpon outward grounds of ensuing mischiefes but from a reall change of their nature wrought by Gods spirit the which because it is but begun and imperfect the reliques of sinnefull corruption remaining and dwelling in the same house and heart with spirituall and renewed graces these being euen in their owne nature as contrary one to another as fire to water light to darknesse good to euill there necessarily followeth a continuall conflict betweene them in which as vnreconciable enemies they seeke to destroy one another not moued hereunto by discourse of reason no more then in the fight betweene the Lyon and the Dragon the Dogge and the Beate the fire and water but by the antipathy and contrarietie which is in their natures Whereof it is that a new borne babe in Christ who hath litle learning and a small degree of knowledge and spirituall vnderstanding doeth with as great resolution withstand the encounters and motions of sinne and endeauours to please God though he be scarce able to render a reason of his doings as those who are growne vnto a riper age and haue attained vnto an higher degree of learning and wisedome An example whereof wee haue in many poore simple illiterate men who as conscionably auoide all sin and practise the holy duties of a Christian life as other Christ ans who are learned and haue a greater measure of knowledge and wisedome and also in many martyres who being vnlearned and not able to maintaine the trueth of their cause by syllogisticall disputes did yet as resolutly oppose themselues against idolatry and popish heresies and as willingly and couragiously seale the trueth with their blood as others who had attained to the greatest learning Which plainely sheweth that their opposition to errour and falsehood was not chiefly grounded on mentall discourses for then those who most excelled in learning knowledge should haue as much exceeded in their resolution and opposition but vpon that secret change of nature made in them by Gods spirit by which they opposed that which was euil not onely in their reason and vnderstanding but also in their will hearts and affections with all other powers and parts of their soules and bodies By which it appeareth that the Christian is no sooner conceiued of the seede of the spirit and by communication of sauing grace receiueth spirituall life birth and being but hee presently becommeth one of Gods souldiars and as naturally and voluntarily by vertue
similitude betweene them yet there are many great and essentiall differences whereby wee may know the one from the other For the regenerate man mortifieth and forsaketh his sinnes out of loue and obedience to God but the vnregenerate out of selfe-loue for the obtaining some temporall good or the auoiding of some euill Hee renounceth all sinne and laboureth most in the mortification of those corruptions vnto which hee is naturally most inclined as wee may see in the example of Dauid who shewed his vprightnesse before God by keeping himselfe from all his iniquities by hating euery false way and esteeming all Gods precepts So that his repentance and mortification is without restraint Ioh. 6. 63. or limitation and extendeth to the subduing and rooting Tit. 3. 5. out of all sinne without exception But the other in his fained repentance renounceth onley some sinnes which Eph. 2. 1. he can best spare as being least pleasant or profitable but as for those which are most aduantageable and delightfull he keepeth them like sugar vnder his tongue and will rather part with any thing euen the first borne of his body Iob. 20. 12 Mic. 6. 6. as the Prophet speaketh yea loose his owne soule then leaue and forsake it As we see in Herode and many others The man regenerate is constant in his repentance and casteth away his sinnes with detestation like filthy rags with a purpose neuer againe to returne vnto them but the hypocrite Esa 58. 5 Heb. 12. 1. onely leaueth them for a time and then returneth vnto them againe he layeth them aside like his apparell with a purpose to resume them when hee hath fit opportunitie and there is not a through diuorce betweene him and them but onely a temporarie separation as it were by mutuall consent Hee leaueth his sinnes willingly and chearefully and because they so beset him and clinge about his necke that he cannot in such hast flie from them as he desireth therefore he is content that the Lord should pull him out of this sinfull Sodome with some violence burne away his drosse with the fire of tribulation and cut the throate of those which he hath esteemed his darling sins with the sword or razor of afflictions but the other vnwillingly forsaketh his darling sinnes and when he is dragged from them by the feare of Gods approaching iudgements he doth with Lots wise looke backe vpon them as being loath to part with them vnlesse he were constrained by meere necessitie From whence another maine difference plainely ariseth betweene them For the sound Christian by his repentance hath his minde and affections changed and whereas in the dayes of his ignorance he allowed and approued loued and liked his sinnes now hee condemneth loatheth and disliketh them so that hee is freed not onely from the outward act of sinne but also from the inward loue yea more from the corrupt affection then from the sinfull action as wee see in the example of the Apostle Paul who did the euill which hee hated and Rom. 7. 15. 23. was delighted in the law of God in the inner man when by the Law of his members he was led captiue of sinne But the vnregenerate doe onely leaue their sinnes in respect of the outward act when as in the meane while their hearts and affections doe cleaue vnto it As we see in the example of Balaam Num. 23. 20. 26 who rendereth this as the reason why hee would not curse the people of Israel not because hee loued them as being the Church of God and his peculiar and chosen people but because the Lord would not giue him leaue wherby he implyeth that hee would very gladly haue done it that by gratifying Balaacke hee might haue receiued the wages of iniquitie but was restrained by the terrours of the Almightie so as he durst not for his life presume to doe it In which respect it may be truely said that Pauls sinning through infirmitie and in some sort vnwillingly was lesse sinfull then Balaams not committing of that act of sinne in cursing the people yea then his blessing of them seeing all hee did was through feare and constraint which made him to blesse them whom hee cursed in his heart as appeareth by that his cursed counsaile which he gaue vnto Balaacke namely that he should by alluring the people to Num. 24. 14. 24. 1. 2. commit first carnall and then spirituall fornication vtterly disarme them of Gods protection and leaue them naked to their enemies And the Lord doth not so much regard the hand as the heart nor the outward action as the minde and inward affection § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Secondly as the spirit mortifieth and crucifieth the olde man with the lusts thereof so it quickeneth vs in the inner man and reneweth in vs all sanctifying and sauing graces as it maketh vs to flye all euill so to imbrace that which is good as it causeth vs to forsake our old sinful workes and corrupt conuersation so it inableth vs by our new obedience to serue the liuing God Thus our Sauiour ascribeth to the spirit this spirituall life and quickening It is saith he the spirit that quickeneth And the Apostle telleth vs that Iohn 6. 63. God according to his mercie hath saud vs by the washing of regeneration and renewing of the holy Ghost If therefore the Tit. 3. 5. Spirit of God dwelleth in vs then are we who were dead in trespasses and sinne quickened with sauing grace and raised Eph. 2. 1. and inabled vnto new obedience our vnderstanding which were darkened with ignorance are inlightened with the knowledge of Gods truth the worke of redemption and mysteries of godlinesse Our iudgements are informed so as we can discerne betweene truth and falsehood good and euill Our mindes which onely minded earthly vanities are now set not on things beneath but vpon those Col. 3. 2. Heb 9. 14. that are aboue our consciences which were loaded with dead workes doe now serue the liuing God performing that dutie for which they were created in excusing vs when we doe well and accusing vs when we doe euill Our wils which were stubborne and rebellious are now obedient plyable and subiect to the will of God Our hearts of stone are Psal 51. 17. made hearts of flesh and becomming broken and contrite are fit sacrifices which God accepteth Our corrupt affections are now sanctified and brought in order our loue of the world is changed into the loue of God spirituall and heauenly things our confidence in the creature into affiance and trust in God Our feare of men into a godly feare which restraineth vs from sinne and inciteth vs to all good duties Our carnall ioy into spirituall reioycing our corrupt anger into godly zeale which setteth it self against all the impediments of Gods glory especially our owne sinnes And finally being freed from the
vigorous nimble and actiue to runne in the wayes of Gods Commaundements as our limbes annoynted with materiall oyle are made more agill and fit for any bodily exercise or feates of actiuity And finally it is likened to oyle because like it it maketh a chearefull countenance whilest it comforteth and cheareth the heart bringeth peace of conscience which passeth all vnderstanding and replenisheth our soules with such inward ioy as is vnspeakable and inestimable § Sect. 9. The spirit compared to water Esa 44. 3. Thirdly it is compared vnto water For I will saith the Lord powre water vpon him that is thirsty and floods vpon the dry ground I will powre my spirit vpon thy seede and my blessing vpon thy of-spring because in many things it doeth resemble it for it cleareth the eyes of the minde as materiall water doeth the eyes of the body and maketh vs much more perfectly to behold the wayes of God and mysteries of his kingdome to which ende the Lord promiseth his Church that hee will powre the water of his spirit Ioel. 2. 28. vpon all flesh the effect whereof should bee this that they should prophecy their young men see visions and their olde men Esa 61. 2. 3. dreame dreames Secondly like water it cooleth and refresheth vs when we are scorched with the heate of Gods displeasure with afflictions and persecutions and are ready to faint with wearinesse as we are trauailing in our iourney towards our heauenly countrey Thirdly like water it quencheth our spirituall thirst by applying vnto vs that wel-spring and fountaine â—f liuing waters Iesus Christ his blood his righteousnes and obedience to which purpose is that speech of our Sauiour to the woman of Samaria Whosoeuer drinketh of the waters that I shall giue him shall neuer Ioh. 4. 14. and 7. 37. thirst but the water that I shall giue him shall be in him a well of water springing vnto euerlasting life And that proclaimation which he made at the feast If any man thirst let him come vnto me drinke He that beleeueth in me out of his belly shal flow riuers of liuing water the which as the Euangelist expoundeth it hee speake of his spirit which they that beleeued on him should receiue Fourthly he is compared to water because like it he hath a cleansing vertue to purge vs by the application of Christs merits and blood-shed from the guilt punishment and corruption of all our sinnes So the Apostle saith to the Corinthians that they were washed and 1 Cor 6. 11. Tit. 3. 5. Heb. 10. 22. Zach. 13. 1. cleansed from their sinnes in the name of the Lord Iesus by the spirit of God Lastly like water it watereth our dry and barraine hearts and maketh them fruitfull in holinesse and righteousnesse for so the Lord hauing saide that he would powre the water of his spirit vpon his Israel addeth in the next wordes and they shall spring vp as among the grasse and aâ— willowes by the water courses And againe Thou shalt bee Esa 44. 45. like a watered garden and like a spring of water whose waters faile not § Sect. 10. The spirit compared to fire Ioh. 3. 11. Act. 2. 3. Finally it is compared to fire according to the Baptists speech of our Sauiour Christ Hee shall baptise you with the holy Ghost and with fire and so when hee descended vpon the Apostles it is said that there appeared vnto them clouen tongues like as fire and it sate vpon each of them The which similitude is most liuely to signifie and represent the vertue and operation of the holy Ghost For first like fire it giueth light euen in the darkest places and dispelleth and scattereth the blacke and thicke fogges of ignorance and errour so that all things about it which were hidden and secrete are spiritually discerned in which respect hee is called the a Iam. 1. 17. father of lights which causeth the b Tit. 2. 11. 12 light of grace bringing saluation to shine vnto vs by which we are c Luk 1. 79. illightned who sate and in darkenes and in the shadow of death that wee might d 1 Cor 2. 12. 14 knowe the things of God which cannot otherwise be discerned and might haue our feete guided into the wayes of peace Secondly as fire burneth all things that are combustible as straw wood chaffe and such like so the spirit of God burneth and consumeth in vs whatsoeuer may be consumed as sinne corruption and all manner of fleshly lustes and so offereth vp our bodies as a liuing sacrifice holy acceptable and without Rom. 12. 1 Mark 9. 49. blame which would not be acceptable vnto God vnlesse like the whole burnt offring it were thus salted seasoned and purified with this holy fire as our Sauiour speaketh Thirdly as fire by consuming the rust and drosse doeth refine and purifie the mettall so that the more it is tryed the purer it waxeth So this holy spirit consuming the rust and drosse of our sinnes and corruptions doeth make vs pure and refined mettals yea it also like the fire hath the vertue of separation parting asunder our tinne and copper from right siluer and gold that so wee might be a treasure vnto God and as it were fit vessels for his owne table So the Lord promiseth I will turne mine hand vpon thee and Esa 1. 25 will purge away thy drosse and take away all thy tinne And a againe Euery one that is written among the liuing in Ierusalem shall be called holy when the Lord shall haue washed away Esa 1. 25. the filth of the daughters of Zion and shall haue purged the blood of Ierusalem from the middest thereof by the spirit of Esa 4. 4. iudgement and by the spirit of burning Fourthly as it is the propertie of fire to turne things into it owne nature and to make them like vnto it selfe so the spirit doeth turne and transforme vs making vs of earthy naturall and carnall to become heauenly supernaturall and spirituall More specially it is the propertie of fire to take from yron it owne qualities when it is put into it and to communicate vnto it such qualities as it selfe hath and whereas naturally it is blacke and hard cold and heauy it maketh it bright and shining soft and liquid hot and light so that a man would thinke that the yron were transformed and changed into fire it selfe So it is the property of the spirit to communicate the like qualities to the naturall man for whereas naturally 1 Cor 2. 14 10 Eph. 4. 18. Esa 42. 16. Psal 36. 9. he is darkned in his vnderstanding through blacke and palpable ignorance it inlightneth his minde with the bright beames of sauing knowledge whereby hee is enabled to see and vnderstand the high and deepe mysteries of Gods kingdome Whereas his heart is so hard and obdurate 1 King 22. 19. Act. 2. 37. that nothing will make it relent but it will rather
breake then bowe and incline to any good the spirit of God maketh it to melt like the heart of Iosiah and so suppleth and softneth â—t that it becommeth flexible to Gods wil and fit to receiue any impression which he is pleased to stampe vpon it or any forme which hee will frame it vnto as if it were no more yron but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Psal 34. 38. and like yron which maketh other things colde with the very touch thereof Gods spirit so heateth and inflameth him with feruent loue and ardent zeale that hee hath not onely liuely heate in himselfe but euen like spirituall fire he communicateth his heate and warmth of holinesse and righteousnesse to all that are neare vnto him making them which were colde and dull hot and zealously feruent in all Christian and holy duties Finally whereas like yron hee is naturally so lumpish and heauy that hee is wholly fixed and fastened to the earth minding onely worldly things and can no more mount vp aloft in holy heauenly meditations then yron of it selfe can ascend into the ayre or if by some outward force his thoughts be raised vp to minde those things which are aboue no sooner is the strength of the outward agent spent but presently like an yron bullet it falleth downe againe and euen presseth into the earth with more then wonted waight violence Contrariwise when as his earthy massinesse is attenuated with the fire of Gods spirit hee not onely becommeth more light but being throughly heated in this holy forge he sendeth vp the sparkes of spirituall meditations and now forgetting his olde earthy nature hee doeth no longer lye groueling on the ground minding onely earthly things but being risen with Christ he seeketh not things beneath but those things that are aboue and euen whilest his body is on earth Col. 3. 2. Phil. 3. 20 his conuersation is in heauen and though hee cannot corporally ascend yet he continually sendeth vp the therward the sparkles of holy heauenly thoughts and euen taketh his chiefe comfort and delight to spend his spirits in diuine contemplation Lastly as fire by the warmth and heate thereof refresheth and cheareth those creatures which are frozen and benummed with colde and communicateth vnto them the operations of life strength and nimblenes So this holy fire of the spirit giueth spirituall life and quickening vnto vs who are dead in trespasses and sinnes and by the diuine heate of Gods loue it warmeth cheareth and refresheth our icy and benummed hearts inflameth them with a feruent zeale of his glory and an ardent loue towards him who hath so loued vs and also to our neighbours for his sake whereby it commeth to passe that we who were frozen in the dregges of our sinnes and so weake and stiffe that we were not able to stirre a limbe for the doing of any good action are now made by this vitall heate strong and actiue for all good duties So our Sauiour saith that it is the spirit that quickneth the flesh profiteth nothing and the Apostle telleth vs that the spirit giueth life And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him the lawe of the spirit of life and saith that this spirit is life because of righteousnesse § Sect. 11 That we may know that the spirit dwelleth in vs by the operations signified by the former metaphors If therefore we would knowe whether the spirit of God dwell in vs or no wee must examine our owne hearts and try our selues whether there be in vs these operations and effects of the spirit which are resembled by these metaphors and similitudes as first if it haue like a mighty winde cast downe the strong holds of sinne and as it were laide flat on the ground our proude carnall reason and rebellious will subiecting them to the will of God and the rule of his word if it hath caused vs not onely to burne in loue of Gods Maiesty but euen to blaze out in the zeale of his glory and if it hath cleansed vs like pure wheate from the chaffe of our corruptions and from the light corne of humaine inuentions and vngrounded superstitions Secondly let vs consider and try our selues if like an oyle it hath suppled and softned our hard and stony hearts so as they are pliable to Gods will if by this spirituall annoyting wee be made more strong actiue and nimble to performe holy and Christian duties then euer wee haue beene in time past and finally if it haue comforted and cheared our hearts in the assurance of our reconciliation with God and remission of our sinnes filling them with spirituall ioy and hath brought peace of conscience which maketh vs to looke with a chearefull countenance euen whilest the world frowneth vpon vs. Thirdly let vs examine if like water it hath cleared the eyes of our mindes and hath giuen vnto vs a sauing feeling and experimentall knowledge of God our selues and his holy trueth if it hath cooled and refreshed vs who were scorched with the apprehension of Gods anger for our sinnes or with the heate of troubles and afflictions and hath quenched our spirituall thirst by applying vnto vs Christs righteousnesse and blood-shead as it were a fountaine of liuing waters if it hath by applying vnto vs the vertue of Christs death cleansed and purged vs not onely from the guilt and punishment but also from the corruption of our sinnes so as though they dwell yet they doe not raigne in our mortall bodie and lastly if it haue watered our hearts as it were dry and barraigne grounds and hath made them like a fertile soyle to bring foorth plentifull fruites of holinesse and righteousnesse Finally let vs examine and try our selues if it haue beene vnto vs a spirituall fire to giue vnto vs light who sate in darkenesse and in the shadow of death if like a fire it haue consumed the drosse and rust of our corruptions and in some measure hath refined vs and made vs vessels of grace fit for Gods vse and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory and with the loue of him and our neighbours so as wee who were stiffe and benummed are become strong liuely and actiue in performing all holy and Christian duties which wee owe vnto them And if wee finde these effects and operations in vs then may wee be assured that the spirit of God which is the cause and authour of them dwelleth in vs though they be not in vs in perfection if they be in sincerity and truth but if vpon trial we finde that they are altogether wanting then haue we not the spirit of God which can no more be seuered from these effects and signes of it then light from the Sunne or those effects before spoken of from the wind and oyle the water and the fire § Sect 12.
that euery branch that beareth fruite shall be purged that it may bring forth more fruite How bee it they may as I haue saide seemingly loose those graces which they keepe in trueth For example they may seemingly loose their illumination and sauing knowledge when as through the reliques of ignorance remaining in them they fall sometimes into grosse errours and when through the subtile sophistry of the world and the flesh they are already fallen or ready to fall into Schismes or heresies They may also seemingly loose their faith when as being violently assaulted with the temptations of their spirituall enemies it receiueth grieuous foyles and lyeth hid and couered with doubting and incredulitie like fire vnder the ashes or the Sunne beames vnder a darke clowde So they may seeme to haue lost the grace of repentance when as they are ouertaken afresh with their old sinnes and when their corruptions after they haue receiued a deadly wound doe seeme to reuiue againe and to recouer some strength by exercising their vigour in their earthly members especially when as after they are cleansed they relapse and fall into the same grosse sinnes not onely ignorantly and through infirmitie but also wittingly and willingly against their owne knowledge and conscience Finally when as they are growne colde or lukewarme in their loue and zeale and slacke and negligent in the performance of all Christian duties because they doe not stirre vp Gods graces in them or doe ouerwhelme them with fleshly cares or the eager pursuite of wordly vanities And yet all this while these sauing graces are not lost but onely hid and couered they are not outright killed but onely brought into a deadly sownde the faculties themselues are not quite perished but the functions and operations of them onely for a time are hindred and interrupted § Sect. 7 Other graces springing from those which are fundamentall may for a time be lost Hab. 2. 4. Secondly though the prime and principall the radicall and fundamentall graces which are essentiall to the life and being of a Christian cannot be lost as faith hope charitie affiance and the true feare of God without which a Christian ceaseth to be a Christ an and of the childe of God becommeth the childe of the diuell for the iust shall euer liue by their owne faith yet other graces which are secundary fruites springing from them and necessary to the wel-being of a Christian as fulnesse of perswasion peace of conscience zeale of Gods glory the sense and feeling of Gods loue fauour the comforts of the spirit familiar acquaintance with God and ioy in the holy Ghost which are the life of our life may for a time through the assaults of the flesh and violence of temptations be much blunted and deaded yea in respect of present apprehension quite lost and extinguished as we see in the example of Iob who sometimes conceiued of God as of his enemy and in Dauid who complaineth that hee was reiected and forsaken Psal 22. 1. 88. 51. 8. 10. 11. 12. and that the terrours of God did fight against him and prayeth that God would create in him a cleane heart and and renew a right spirit in him that he would make him to heare ioy and gladnesse and restore him to the ioy of his saluation Implying by these phrases that these graces were so vtterly lost in his sense and feeling that being quite abolished and adnihilated there needed not onely a renouation and repayring but a new making and creation Euen as a man by sicknesse may loose his beauty and complexion his flesh strength and the kindly motion of his pulse and vitall spirits his memory and discourse of vnderstanding and with them all the pleasure and comfort of his life and yet remaine a man because these are not essential to his humaine nature and being And when these are gone for a time the chiefe principles of nature the radicall heate and moysture the breath life and reasonable soule may still continue though much weakened in their functions and operations and within a while recouer and restore him to all which was lost in as great perfection as euer they were before And so a Christian may loose the fruites of his chiefe graces which are the delight and comfort of his life and being and yet those essentiall radicall and fundamentall vertues euer remaining he continueth still a Christian and the childe of God and these preseruing his life and being will recouer and restore the other to their former or greater perfection so that when hee dyeth hee shall be richer in all spirituall grace then he euer was in the whole course of his life Neither can grace and vertue more decay in the faithfull and regenerate then sinne and corruption in the wicked and vnregenerate in whom there may be some intermissions or temporary surceasing in respect of the actes of sinne and practise of wickednesse though they be habitually as corrupt as euer they were and the more they are for carnall and worldly respects restrained from the committing of sin the more in their longing desires hearts and affections they adhoore and cleaue vnto it for so also there may be some interruptions in the practise of godlinesse and some surceasing of the actes and operations of Gods sauing graces and yet the graces themselues doe not dye and perish and in these intermissions the sound Christian hath restlesse longings after the sense and feeling of renewed graces and shewes as much feruency of affection and entirenesse of loue towards them by his bitter mourning for their absence as he formerly did by his ioy and reioycing in their presence and his comfortable fruition of their sweete societie § Sect. 8. That sauing and fundamentall graces may be lost in some degrees at least in respect of their operations Lastly those fundamentall graces themselues howsoeuer they cannot by the assaults of the flesh be wholly or finally lost yet may they in some sense be weakened and impaired in respect of their degrees As for example the strong faith may bee shaken with doubting the most feruent loue may bee cooled and loose the first degrees of heate the most assured hope and affiance may somewhat quaile and bee abated and so in the rest The which we see in the example of Iob Dauid Peter the Galathians and the Angell of the Church of Ephesus who is reproued for hauing lost his first loue and of Sardis who is exhorted to strengthen the things that remained and were ready to dye Yea these graces Apoc. 2. 4. Apoc. 3. 2. may be not onely shrewly shaken and sore wounded but also cast into a dead sownde in which there wil appeare neither to others nor those that haue them any motion breathing or signe of life so as there shall be little difference betweene them whilest this trance lasteth and those carkases which are dead in sinne But yet as I take it submitting my iudgement herein to the godly learned all
most woefull and miserable conditions if wee doe not fight against it it will fight against and ouercome vs if we delicately bring vp this slaue from his youth hee will not onely be as a son but as a tyrannous Lord and maister at the length if wee hold it not strictly vnder in base subiection it will leade vs captiue vnto sinne and inthrall both our soules and bodies in most wretched bondage so that much better it were for vs to be miserable Galley-slaues to the merciles Turkes then to be held in this cruell bondage although a generous and noble death were much to bee preferred to either of them Better it were with the Prodigall sonne to become swineheards and feede filthy hogges then to become seruants and slaues to these sensuall and more filthy lustes which make vs to take delight in nothing but in wallowing in the myre and sinke of sinne Now how vnworthy is it our beeing and breeding that wee who were by our creation the sonnes and children of the glorious creatour of heauen and earth should by yeelding our selues to our carnall and sinful lusts become slaues to such cruel tyrants who will make vs imploy our bodies minds which were created for the seruice of the great God in the miserable Maior sum et ad maiora genitus quam vt mancipium sim mei corporis Seneca bondage of sinne and Sathan The heathen man could say that hee was more noble and borne to more excellent ends then that he should become a slaue to his owne body and should not we who far exceede him in spirituall nobilitie as hauing God for our father and Iesus Cbrist for our elder brother fight rather in this warfare vnto blood and death then to become captiues thrals to a far worse master euen the body of sin and death which dwelleth in our members But as the flesh is hatefull for it base and carnall tyranny so is it in respect of the pollution and filthinesse thereof most odious and loathsome for there is no filthy sincke no stincking carrion to be compared vnto it Now which of vs as one saith especially ennobled by birth and liberally Bernard lib. de dilig Deum brought vp that being clothed with loathsome ragges spawled on with filthy spittle and in most beastly maner defiled with noysome excrements and filth that would not exceedingly loath and abhorre them hastily strippe them off and with indignation cast them away And therefore he who findeth not his garment but himselfe within vnder his garment to bee such an one it becommeth him to grieue so much the more and to be astonished in his mind because he beareth and is faine to carry about with him that which being much more neare is also much more loathsome abhominable § Sect. 3. The 3 reason taken from â—â—e manifold euills which aâ—câ—â—ent vnto vs by the flesh Thirdly let the manifold euils which are done vnto vs by the flesh make vs to vndertake this combate against this malitious and pestilent enemy with all courage and resolution For it is more mischieuous vnto vs then the diuell himselfe who as hath beene shewed could neuer hurt vs if we were not first betrayed by this inbred enemy Yea it is worse then hell and damnation as being the cause of them both and without it hell were no hell neither could condemnation fosten vpon vs vnlesse wee walked after these carnall lustes It is the roote of all sinne and the wel-head and fountaine of all other wickednesse from which idolatry blasphemy murther adultry and all impietie and vnrighteousnesse growe and spring Consequently it is such an enemy as maketh God himselfe our enemy exposing vs to the hot flames of his fiery wrath and would innumerable times cast vs headlong into the euerlasting torments of hell fire if the infinite mercies of God did not stay vs in the way It is the prouoker and inticer to all wickednesse and all the outrages and horrible crimes which are committed in the world may challenge the flesh as their chiefe cause and authour From it came Caines murther Lots incest Dauids adultry the malice of the Iewes and Priestes which moued them to slander apprehend accuse condemne whip crowne with thornes and crucifie the Lord of life It was it that pearced our Sauiours hands and feete that thrust the speare into his side that made him to bee in that agony and perplexity in the garden and vpon the crosse and which moueth men daily to crucifie him afresh and to trample his precious blood vnder their filthy feete as though it were an vnholy thing and can wee finde in our hearts to haue any peace or truce with such a malitious enemy to our blessed Sauiour And shall wee not rather with implacable anger and constant resolution assault persue wound and kill it which offred all these indignities to our dearest Lord Moreouer as it is the cause of all sinne so also of all punishment in this life of all our miseries of sicknesse and diseases of the body trouble of conscience and terrours of minde of pouertie and penury in estate losse of our good names shame and reproach and all other the deserued punishments of sinne and for conclusion of all of death in the ende of our liues and of euerlasting condemnation and destruction in the world to come For if we liue after the flesh wee shall dye the death of body and soule and not onely bee depriued of Gods fauour of the eternall fruition of his heauenly kingdome and those vnspeakeable ioyes which shal neuer haue ende but for euer bee plunged into the lake of perdition whereas is weeping and gnashing of teeth Now what can iustly more incense our anger to take sharpe reuenge vpon such an enemy then to consider that it is vnto vs the authour of all mischiefe and plungeth vs into all euill both of sinne and punishment § Sect 4. The 4 reason is taken from the assurance of victorie Lastly let this encourage vs to the fight in that if wee make warre against our flesh and the lustes thereof wee shall be sure to obtaine the victory and not onely ouercome them but with them the world the diuell and all other enemies of our saluation To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates vbi vincuÌ„tur invisibiles cupiditates etc. August de Agon Christ lib. cap. 2. Tom. 3. col 762. excellently speaketh There saith he the inuisible powers which are at enmitie with vs are ouercome where the inuisible lusts are conquered and subdued And therefore we who ouercome the desires of worldly things in our selues it is necessary that we should also ouercome him who by these desires raigneth in man c. For within vs we ouercome those who assault vs without whilest we ouercome our lustes by which they raigne and rule in vs as on the other side those whom they find like vnto themselues them they drawe with
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is
rule is that we withstaÌ„d the flesh in all the occasions and meanes of sinfull lusts THE third rule in resisting and assaulting of the flesh is that we withstand it in all occasions which it taketh and meanes which it vseth to preuaile against vs and that wee doe with equall care auoide and shunne them as wee doe the sinfull lusts themselues or the wicked actions vnto which they doe â—ncline aâ—â— tempt vs. To which purpose one saith that this shal be vnto vs the occasion of the greatest securitie if we will not onely carefully slee sinnes but also the Chrysost â—d pop Antâ—â—t Hom. 15. T. 5. Col. 141. meanes whereby they doe supplant vs c. For aâ— he who goeth vpon the edge of a steepe and craggie Rocke though hee falleth not yet with feare trembleth and so falleth through his trembling so hee who leaueth not sinne aloofe and farre off but approcheth close to the brinke of it hath iust cause to liue in feare seeing he is apt often to slip into it He that feareth death if he be wise he wâ—ll not drinke poyson nor thrust himselfe into needlesse and dangerous quarrels nor expose his person to any other perils which threaten his destruction Hee that would preserue the riches which hee loueth will not entertaine occasions of needlesse expences much lesse will hee suffer his doores to stand wide open in the night or inuite knowne theeues to lodge with him and hee who would not haue his house burned will not bee so foolish to bring and leaue fire carelessely in the roome where is store of flaxe gunpowder or such like matter as is combustible How much greater care therefore becommeth it vs to vse to vvithstand all meanes and occasions of sinne vnto which our corrupt natures are so much inclined For if wee be so frayle and weake through our corruption that of our selues we are prone to fall vvhen as there is no outward meanes or occasion to moue vs thervnto how much more shall wee bee ouertaken and foiled with our fleshly lusts vvhen as their obiects doe present themselues and both time place and company inuite vs to imbrace them and offer all opportunitie of inioying our sinfull pleasures Especially considering that by exposing our selues to those needlesse daungers we doe tempt the Lord and moue him to giue vs ouer to our owne weakenesse and to the malice of our spirituall enemies that so by our falles and lamentable experience of our foole-hardinesse we may for the time to come be more wise and wary He therefore who would withstand the flesh tempting him to idolatry must auoide the meanes and occasions which bring vnto it as wil-worship superstition making of images for religious vses company and alliance with idolaters for though hee were as wise as Salomon himselfe yet if he auoide not these meanes and occasions he will be ouertaken with this sinne He that will resist the flesh tempting him to murther must also auoide vniust anger reuiling speeches needlesse quarrels and desire of reuenge wherewith the heart being enraged will excite also the hand to the shedding of blood He that will resist the flesh prouoking him to commit fornication adultery or other vncleannesse must turne away his eyes from beholding vanitie and keepe them vnder couenant that they looke not with wanton glaunses vpon a woman Iob. 31. 1. Geni 39. 10 and shut his eares against filthy communication and obscaene jests which wicked men as the bawdes of the diuell and the flesh doe vse to defile our hearts and allure vs vnto sinne And this is the reason why the Apostle hauing forbidden Eph. 5. 3. 4 fornication and vncleannesse doeth in the next place forbid the naming of them together with filthy and foolish talking and dishonest and scurrilous iesting which are the meanes and occasions of those sinnes For if Dauid giuing himselfe to ease and sloth and suffering his eyes to gaze on strange beauty was ouer taken and foyled by his sinfull flesh how shall wee stand and get the victory ouer our fleshly lustes if we giue them the aduantage of meanes and opportunitie Thus he who would not hearken vnto the flesh solliciting him to theft sacriledge must not with Achan cast a lusting eye vpon the wedge of gold and Babilonish garment nor looke vpon his neighbours vineyard with a greedy desire to haue it from the owner though it were vpon a iust price seeing if hee cannot thus preuaile hee is ready in the next place which Ahab to wrest and wring it from him with wrong and cruelty In a word if wee would resist the flesh tempting vs vnto any sinne let vs not entertaine the meanes and occasions of them when it offereth them vnto vs. But principally let vs auoide the societie and company of wicked men which are the diuels brokers and the fleshes bawdes to sollicite vs vnto all euill For though they doe not finde vs like vnto themselues yet if we consort with them they will make vs such like vnto those who being tainted with the plague or leprosie which are ready with their contagion to infect those who being sound doe keepe them company So the wise man telleth vs. Hee that walketh with wise men shall be wise but a companion of fooles shall be destroyed And the Pro. 13. 20. sonne of Syrach He that toucheth pitch shall be defiled therewith Eccl. 13. 1. and he that hath fellowship with a proude man shall bee like vnto him And therefore Dauid hauing resolued to keepe Gods lawe doeth first banish from him euill compapany Psal 119. 115. Away saith he from mee yee wicked I will keepe the Commaundements of my God And thus the Apostle forbidding the workes of darkenesse doeth vse this phrase that we should haue no fellowship with them implying that if wee keepe company with the workers of iniquitie wee should hardly restraine our selues from their workes and actions Now if any shall pretend that it is a thing of too great precisenesse and stricktnes yea of difficultie and impossibilitie to auoide these meanes and occasions or to bridle our appetite and carnall lustes from seeking after them let such knowe that if we cannot restraine them from these occasions and meanes which oftentimes in and for themselues are not much desireable much lesse shall they be able to restraine and curbe in their vnruly lustes when as they haue once gotten the aduantage of these opportunities and when being mad and headstrong in themselues they haue these goads and spurres in their sides to pricke them forward § Sect. 2 The 4 rule that we resist the flesh in the first beginnings of sinne The fourth rule for the resisting of the flesh is somewhat like the former namely that we withstaÌ„d the first beginnings of sin and labour to quench our fiery lusts when they are first kindled in vs. As soone as sinne appeareth to bee sinne and maketh vnto vs the least shewe of euill we must presently flee