CHAP. VIII.

Propoundeth necessary Caveats to be ob­served in this spirituall encounter.

• A Christian must be carefull
  • 1 Not to be an hindrance unto himselfe in vanquishing his [...].
  • 2 Not to cast away his Ar­mour, or in any sort yeeld.
  • 3 To be wise in the application of Scripture.
  • 4 To prepare for new contrary winds.
  • 5 To cry out against our lusts, being overmastered by them.
  • 6 To beware of the false bed of security.
  • 7 To consider that all sinnes [Page]have not the like proportion of labour in mortifying.
  • 8 Neither to be too curious, nor altoge­ther carelesse of the first motions unto sinne.
  • 9 To aske pardon for secret sinnes.
  • 10 Not to beleeve that the flesh is always mortified when it seemeth so to be.
  • 11 To continue in the practice of morti­fication.
  • 12 To be perswaded that faith in Christ must precede mortification.
  • 13 To distinguish betweene naturall spi­rituall, and carnall lusts.
  • 14 Not to give over but fight even to the end.

CHAP. IX.

Explaineth the signes whereby to discerne when we prevaile against the flesh with its inordinate lusts and affections.

• They that are indeed mortifi­ed, or doe in some measure prevaile against their lusts
  • 1 Are Christs, or in him.
  • 2 Walke after the Spirit.
  • [Page] 3 Are alive unto God.
  • 4 Are freed from sinne.
  • 5 Are new creatures.
  • 6 Set themselves a­gainst every sinne.
  • 7 Grow in grace.
  • 8 Hate sinne.
  • 9 Are carefull to a­void relapses.
  • 10 Have a true sight and sense of their sins.
  • 11 Are truly hum­bled, &c.
  • 12 Cannot be with­drawne from God.

CHAP. X.

Hath the conclusion of the Treatise or ap­plication of the foregoing matter in an

• Exhortation unto the du­ty of morti­fication, ur­ged from
  • Necessity.
  • Equity.
  • Ʋtility.
  • Credit.
  • Vndoubted furtherance.
  • Certaine victory.
  • Heaven it selfe.

Besides the forementioned particulars

• There are also sundry
  • Objections answered.
  • Questions resolved.
  • Depths of Satan discovered.
  • Formes of retired secret-selfe­triall prescribed.
  • Places of Scripture compared and explained.
  • Scripture-similitudes (especial­ly) inferred.
  • Differences betweene the godly and the ungodly manifested.
  • Necessary truths made knowne.

CHAP. I. The Enemy to bee encoun­tred with: the sundry names wherby the same is expressed.

THe Enemy to bee encoun­tred is the Flesh, Gal. 5.24. Col. 3.9. Ro. 7.23. with the affections and lusts thereof; the Old man with his deeds; the law of sin in our members warring against the law of our mind; and bringing us into captivity to the law of sin which is in our mem­bers: The ene­my to be encoun­tred. even our naturall corrup­tion and in-borne pravitie, which as a spirituall kinde of disease, gall, leaven and poyson, dayly [Page 7]diffuseth it selfe throughout our whole man; so infecting the same, that as thereby wee are made in our selves unapt to any good, though most prone and ready to all evill: so most bitter fruits are in us produced, even inordi­nate motions of the minde, will, and affections, which doe entice and stir us up unto sinne, Iam. 1.14. and are now and then acted and executed by the body, both inword and deed.

This is in Scripture made knowne unto us under divers names, How it's in Scrip­ture made knowne to us. which upon divers and different respects are ap­propriated heereunto; as namely, in regard of its na­ture, its places of residence, the time of its manifestation, its continuance, its power, its effects, its ayme and end, and the like. Names from its nature.

Its nature; so is it termed.

• 1. A secret sinne, as in that of David:
  Psal. 19.12.
  Clense thou me from secret faults, and that of Mo­ses,
  Psal. 90.8. Why ter­med secret sinnes.
  Thou hast set our iniquities before thee; our secret sinnes in the light of thy countenance; the word in the former derived from a Roote which signifieth hid,
  [...] Chem. loc. com.
  implying that our origi­nall sin or corruption of nature is hid even from our very thought till it bee revealed by the law of God,
  [...] 1 Sam. 17.56.
  as the latter from a Roote whence [...] which signifieth a young man or stripling is de­rived, that as a young man abi­deth hid and unknowne, till hee undergoe either the domesticke change of a familie, or some pub­like office in the common-wealth. So our originall corruption till it manifest it selfe by its inward stirring and outward acts of sin, [Page 9]is unto us wholly unknowne, unto God onely knowne.
• 2. Sin, as in that of S. Paul.
  Rom. 7.8.
  But sinne taking occasion by the commandement, wrought in me all manner of concupiscence;
  Why ter­med sin.
  e­ven because it is out of mea­sure sinfull, yea the ground and roote of all other sinnes, as S. Iames testifieth:
  Iam. 1.14.15.
  But eve­ry man is tempted, when hee is drawne away of his owne lust and enticed, then when lust hath con­ceived, it bringeth forth sin. To which purpose S. Paul;
  Rom. 6.12.
  let not sinne reigne in your mortall body; that ye should obey it in the lusts thereof.
• 3. The lust of the flesh, as in that of Paul,
  Rom. 13.14.
  make not provisi­on for the flesh to fulfill the lusts thereof. And againe, walke in the spirit,
  Gal. 5.16.
  and ye shall not fulfill [Page 10]the lust of the flesh. So fleshly lusts,
  1 Pet. 2.11.
  as in that of S. Peter; Abstaine from fleshly lusts which warre against the soule: inti­mating,
  Why ter­med the lust of the flesh.
  that as the same pro­ceed from the flesh, and sa­vour of the flesh, so are they marveilous pleasing to sensu­alitie; and such as the flesh doth especially delight in.
• 4. Enmitie against God, as in that of S. Paul,
  Rom. 8.7.
  because the carnall minde is enmitie against God; for it is not subject to the law of God, neither indeed can be.
• 5. The vanitie of the minde, as in that of the same Apo­stle:
  Eph. 4, 17.
  This J say therefore, and testifie in the Lord, that ye hence­forth walke not as other Gentiles walke, in the vanitie of their minde, having the understanding [Page 11]darkned, &c. All our fleshly lusts, our inward motions and stirrings unto sinne, they are but the vanitie of our minds, how pleasing soever to us.
• 6. Earthly members, as in that unto the Colossians,
  Col. 3.5.
  Mor­tifie your members which are up­on the earth, fornication, un­cleannesse, inordinate affecti­on, &c. Members, 1.
  Why ter­med mem­bers.
  because as in the fit and apt joyning together of the severall parts and members of the body, 1 the being of the humane body doth consist: so doth our wic­kednesse consist in many par­ticular disorders, inordinate lusts and affections: the joy­ning of which together doth make up the universall sin­fulnesse of our nature; wher­by the heart is made no lesse [Page 12]fit for all manner of sinne, then by the members of the body the body is made fit for action. 2 2. because they are no lesse naturall unto us then the members of our body, beginning and growing in us, with the beginning and growing of our limbs; accor­ding to that of the Psalmist. Behold J was shapen in iniquity,
  Psal. 51.5.
  and in sinne did my mother con­ceive mee. 3 3. because as the members of the body doe the actions of the body; so doe these base affections doe the actions of the unregenerate part. 4 4. because as the mem­bers of the body doe serve as weapons for the defence one of another; so these as wea­pons of unrighteousnesse doe warre against the soule. 5 5. be­cause [Page 13]they are as deare unto the heart as any member is unto the body, its right hand,
  Mat. 5.19.
  and right eye, which without much adoe it will not part withall. Earthly members,
  Why earthly members.
  as being the signes of the earth­ly man; and tend onely to earthly pleasures and con­tentments; still carrying and drawing our mindes from an high valuing of heavenly things, to a base esteeme of them, and from a base estee­ming of earthly things, unto an high esteeme of them.

Its places of residence; Names from its places of residence. so is it termed.

• 1. Flesh, as in that of Saint Paul;
  Rom. 8.1.
  who walke not after the flesh, but after the spirit: and againe,
  Gal. 5.24.
  They that are Christs have crucified the flesh with the [Page 14]affections and lusts.
  Why ter­med the flesh.
  1. Because the Flesh is the instrument by which it is propagated. 1 2. 2 because it is executed in our carnall and earthly mem­bers. 3. 3 because it is streng­thened, augmented and nou­rished by carnall and fleshly objects. 4 4. because it is the end it drives us to; namely, to affect the same, and fulfill the lusts thereof.
• 2. The deeds of the body, as in the fore-mentioned Chap­ter;
  Rom. 8.13.
  if yee through the Spirit doe mortifie the deeds of the body, ye shall live.
  Why ter­med the deeds of the body.
  Because the body is the subject wherein they are, and instruments wherby they are executed; visibly manife­sting themselves in the same.
• 3.
  Eph. 2.3.
  The desires of the Flesh, and of the Minde. Neither is it [Page 15]any marvell that such as walke in the vanitie of their minde,
  Eph. 4.17.18.
  ha­ving the understanding darke­ned, being alienated from the life of God, through the igno­rance that is in them, because of the blindnesse of their heart; it's no marvell (I say) that such fleshly desires doe reside in their minds, and are in like manner obeyed in their out­ward members.

The time of its manifesta­tion; Names from the time of its manifesta­tion. so it is termed.

• 1.
  Gen. 8.21.
  The evill imagination of mans heart from his youth (or infancie and childs age, the word whence youth here is derived, being spoken of Mo­ses when he was a babe, Exo. 2.6.) the same being in us, from the very houre wherein wee are formed; then espe­cially [Page 16]first shewing it selfe, when we first begin actually to sinne.
• 2. The sinne wherein wee are conceived and borne; as in that of the Psalmist.
  Psal. 51.5.
  Behold I was shapen in iniquitie, and in sinne did my mother conceive me: and againe;
  Psal. 58.3.
  The wicked are estran­ged from the wombe, they goe a­stray; so soone as they bee borne speaking lies. To this purpose Isaiah;
  Isai. 48.8.
  For I knew that thou wouldest deale very treacherously, and wast called a transgressour from the wombe.

Its continuance; Names from its continu­ance. so is it termed.

• 1. Sinne that dwelleth in one. Now then it is no more I that doe it,
  Rom. 7.17.
  saith S. Paul; but sinne that dwelleth in me. 1 Ioh. 1.8. If we say we have no sinne (saith S. Iohn) wee de­ceive [Page 17]our selves, and the truth is not in us. To which purpose S. Iames.
  Iam. 3.2.
  In many things wee sinne all. Our Saviour for this cause directeth us dayly to pray, and forgive us our sinnes.
  Mat. 6.12.
  As a bold, saucie, quarrelsome inmate it will (though but as a slavish Gibeonite) whilst we dwell here, dwell in us.
• 2. The Old man,
  Eph. 4.22.
  as in that unto the Ephesians, That ye put off concerning the former conversation, the Olde man, which is corrupt according to the deceitfull lusts: and un­to the Colossians;
  Col. 3.9.
  Lie not one to another; seeing that yee have put off the Old man, with his Workes. Yet in other respects also it may bee thus termed:
  Why to [...] ­med the old man.
  As 1. in respect of our state of corruption, 1 [Page 18]which in the renewed estate we change; so that our con­dition after calling is said to bee new, and our dispositi­on before calling to bee old. 2. 2 in respect of the effects thereof, as well in the godly as the ungodly; the godly in whom it waxeth old and wi­thereth more and more daily by the power of Christ in them; the ungodly, in whom it spends the strength, and vi­gour of the faculties of their soules, making them more and more withered and de­formed in Gods sight, as in like manner upon their bo­dies it hasteneth old age and death.

Its power; Names from its power. 2 Cor. 10.4. so is it termed.

• 1. Strong holds: for the wea­pons of our warfare are not car­nall [Page 19](saith S. Paul) but migh­ty through God, to the pulling downe of strong holds. Strong holds wee know are neither easily, nor quickly pulled downe: some one having for many months together stood out against the furious batte­ries of most puissant Princes. Such are our inbred corrup­tions, words will not make them affraid; and if coward­ly, or without our warlike engins, weapons and armour we assaile them, they will but flout us for our labour: faith, knowledge, hope, prayer, teares, sighes, groanes, &c. will have enough to doe ere those holds be pulled downe.
• 2.
  Heb. 12.1.
  The sinne, which doth so easily beset us; and hangeth so fast on us: whereof of our [Page 20]selves we can no more be rid, then a little childe is able to encounter a Gyant; which sticking (as it were) in our marrow and bones, wee are as unable to shake off, as the black-more his colour, or the leopard his spots.

Its effects; Names from its effects. so it is termed,

• 1.
  Iob. 14.4. Why ter­med an uncleane thing.
  An uncleanething; Who can bring a cleane thing out of an uncleane (saith Iob?) un­cleane, as in its owne na­ture, being contrary unto God, who is holines and pu­ritie it selfe: so in respect of us who are defiled thereby, according to that of our Savi­our.
  Mat 15.18.
  But those things which pro­ceed out of the mouth, come forth from the heart, and they defile the man.
• 2.
  Rom. 6.6.
  The body of sinne; as not [Page 21]onely being in it selfe a mon­strous body (in which respect the names of Serpents,
  Why ter­med the body of sinne.
  Vi­pers, Lyons, Bears, ravening Wolves, wild Swine, Asses, &c. are in Scripture ascribed un­to those, in whom there is nothing else but flesh and cor­ruption) but also daily bring­ing forth in us a monstrous brood of noysome lusts, by all meanes provoking, egging, and inticing us to fulfill the same.
• 3. The motions of sinne;
  Rom. 7.5. Why ter­med the motions of sinne.
  as which are continually stirred up by in-borne corruption in the heart and in the minde; and doe incite a man, and as it were sollicite him to sinne, which being in themselves sinfull, and comming from sinne; so they egge unto sinne, [Page 22]and beget workes which are sinfull: hence Saint Paul de­scribing simple women that are carried away as a prey by cunning seducers, thus speaks of them,
  2 Tim. 3.6.
  that they are led with divers lusts, that is, (as the word signifieth) acted and mo­ved, impelled and driven this way and that way by many evill motions and lusts.
• 4.
  Ro. 7.23.
  A warring law in our members, even a law in our members warring against the law of our minde, and bringing us into captivitie to the law of sinne which is in our members: whereunto is agreeable that of Saint Peter;
  1 Pet. 2.11.
  Abstaine from fleshly lusts which warre against the soule:
  Gal. 5.17.
  and that of S. Paul unto the Galathians; The flesh lusteth against the spirit, and the [Page 23]spirit against the flesh, and these are contrary the one to the other.
• 5.
  Ro. 7.24.
  The body of death. O wretch­ed man that I am (saith S. Paul) who shall deliver me from the body of this death?
  Why ter­med a bo­dy of death
  A body of death, as being a deadly thing deserving both temporal and eternall death, as working the death both of body and soule,
  Iam. 1.14.15.
  as engendring and bringing forth a brood of deadly sinnes,
  Heb. 6.1.
  being nothing else but dead workes, as be­ing a most deformed and mis­shapen body; yea destined to everlasting death, condem­ned to die,
  Gal. 5.24.
  and to death must goe.
• 6. The lust of concupiscence;
  1 Thes. 4.5.
  as elsewhere, evill concupis­cence;
  Col 3.5.
  as being the loathsome fountaine whence the filthy [Page 24]streames of uncleannesse a­bundantly flow.
• 7.
  Heb. 3.13.
  The deceitfulnesse of sinne; as unto the Ephesians; deceit­full lusts,
  Eph. 4.22.
  as which in the end, notwithstanding of all their faire shewes,
  Why ter­med de­ceitfull.
  and goodly pre­tences, will certainely delude and coozen us, if wee repose any confidence therein.
• 8.
  Heb. i2.i5.
  A root of bitternes; which springing up in us, doth both trouble and defile us, dayly producing in us much bit­ter fruit, the corrupt fruit of evill.
• 9.
  Iam. 1.14.
  Entising lust. But every man is tempted when he is drawn away of his owne lust and entised, saith Saint Iames. Entising as well endevoreth no lesse to intrap us, then Dalilah did Samson; Thamar, Iudah; fishers [Page 25]and fowlers, by their baits, fishes and fowles.

Its ayme, and end; Names from its ayme and end. Rom. 1.23. so is it termed.

The law of sinne in our mem­bers; as which would as a law domineere over us. So also The body of death; 24 as which would bring upon us death, both the first and the second; death corporall, spirituall, and eternall.

This our naturall corrupti­on, those our inordinate lusts and affections, under what forme soever, by what name soever warring against us, are wee valiantly to encounter: Conclusi­ons drawn from the names whereby this our enemy is decyphe­red. yea, those very names ascribed thereunto, do not a little fur­ther us in the discovery of the same: as by our reviewing of them may thus appeare.

• 1.
  Rom. 8.7.
  If it bee enmitie against God,
  Rom. 7.24.
  and the body of death, then it is one of the three great e­nemies of God and mans sal­vation.
• 2.
  Rom. 7.17. Rom. 7.23.
  If it bee sinne that dwel­leth in one; and the law of sinne in our members, then it is a do­mesticall and so a more dan­gerous enemie.
• 3.
  Psa. 19.12. Rom. 8.21. Psal. 51.5. Col. 3.9. Rom. 7.8.
  If it be a secret sinne; the evill imagination of mans heart from his youth; the sinne where­in wee are conceived and borne; the Old man; sin (out of measure sinfull:) then as there is no small skill to be used to finde it out; so in like manner is not the same to be slighted.
• 4.
  Gal. 5.24. Ro. 13.14. Col. 3.5. Ro. 8.13. Eph. 2.3.
  If it be the flesh; the lusts of the flesh; Earthly members; The deeds of the body; The de­sires of the flesh, and of the mind: [Page 27]Then is the same pleasing un­to flesh and blood; after an especiall manner delightfull unto mans corrupt nature.
• 5. If it be strong holds;
  2 Cor. 10.4. Heb. 12.1. Rom. 7.24.
  the sinne that doth so easily beset us; a warring law in our members: then it is powerfull; not easie to be overcome.
• 6. If it be the motions of sin,
  Iam. 1.14.
  and entising lust; then will not it let us alone, though wee would peaceably entertaine the same.
• 7.
  Eph. 4.17. Heb. 3.13.
  If it be the vanitie of the minde, the deceitfulnesse of sin; deceitfull lusts:
  Eph. 4.22.
  then how plea­sing soever for the present, will it in the end prove trea­cherous unto us.
• 8. If it be an uncleane thing,
  Iob. 14.4. Ro. 6.6.
  a monstrous mis-shapen body of sinne: then is it that whereof [Page 28]wee are to bee ashamed, and which is of us both to be ab­horred and loathed.
• 9.
  Heb. 12.i5.
  If it be a roote of bitter­nesse: then as there is no true pleasure to be found therein, and it selfe is the ground of all actuall transgressions, whe­ther in word or deed, which are daily stirred up thereby; so if it be not daily wrought upon, and the branches ther­of lopt off by the axe of Gods word; the same will prove so hard, and the branches thereof so many, so great, and so wreathed together, that our after-labour will be but labour in vaine.

Thus of the enemie to bee encountred, with the names of treachery, tyranny, cruel­tie, sensualitie and guile so [Page 29]plainly, (as it were in capi­tall letters) written on its forehead; that hee that run­neth may reade them, and accordingly avoid the dan­ger: And so of the first par­ticular.

CHAP. II. That the Flesh, with the lusts and affections ther­of, is to be encountred.

NO smal difference there is betweene our tempo­rall and spirituall adversaries: Differences betweene our tempo­rall and spirituall enemies. with those wee both may and must be reconciled; with these to admit of reconciliation, is no lesse impossible then un­lawfull: Those may love us, and (how soever) we must love them: These will alwaies hate us, and we must alwaies hate them: with those we may for [Page 31]a long time live in peace; howsoever carry our selves peaceably towards them: with these wee both are and must be daily at deadly feud; yea though wee would let them alone, yet will not they let us alone; and by our not encountring them, doe we en­courage them the more ea­gerly and fiercely to set upon us. Such is the flesh, a deadly, daily, trecherous, tyrannicall, domesticall, & guilfull enemy; it daily and by severall waies would destroy us: according­ly must we daily and duly de­sire and seek its ruine; 2 Cor. i0.5. casting downe imaginations, and every high thing that exalteth it selfe against the knowledge of God, and bringing into captivitie every thought to the obedience of Christ: [Page 32]A dutie which is in the Scrip­ture both commanded and commended: the true nature thereof being both largely and significantly pourtrayed therein; as also the constant practise thereof, under most Exhortations unto Repen­tance, renovation, regene­ration, mortification, and the like, implicitely urged.

This is,

• To deny our selves.
  Mat. i6.24.
• To make our selves spiritually Eunuchs for the Kingdome of Heavens sake.
  Mat. 19.12.
• To forsake all that a man hath.
  u. 14.33.
• To be dead to sinne.
  Rom. 6.2.
• To be baptised into Christs death,
  Ro. 6.3.4.
  and buried with him by baptisme into death.
• [Page 33]To be circumcised,
  Col. 2 11.
  with the circumcision made without hands.
• To hate our life in this world.
  Ioh. i2.25.
• To enter in at the strait gate.
  Mat. 7.13
• To make a covenant with our eyes;
  Iob. 31.1
  set a watch about the dore of our lips;
  Psal. i4i.3.
  rule our spirit;
  Pro. 16.32.
  and take heede to our wayes.
• To be turned from darknes to light,
  Psal. 39.1.
  and from the power of Sathan unto God.
  Act. 26.18.
• To arise from the dead.
  Eph. 5.14.
• To break up our fallow ground.
  Ier. 4.3.
• To circumcise our selves to the Lord,
  Ier. 4.4.
  and take away the fore­skinne of our heart.
• To wash our heart from wic­kednesse.
  Ier. 4.14.
• To loath our selves for the evils which wee have committed in all our abominations.
  Ezek. 6.9.
• To rent our hearts,
  Ioel. 2.13.
  and turne unto the Lord our God.
• [Page 34]To deny ungodlinesse and worldly lusts.
  Tit. 2.12.
• To keepe under our body,
  i Cor. 9.27.
  and bring it into subjection.
• To suffer in the flesh and cease from sinne.
  1 Pet. 4.1.
• To sell all that we have,
  Mat. i3.44.
  and buy the field with the treasure therein.
• To forget our owne people,
  Psal. 45.i0.
  and our fathers house.

Yea, such is the goodnesse of God towards us, that (un­der what name soever, after what manner soever this our enemy commeth against us) we are instructed how to deale with the same, and avoid the foile.

Behold, it commeth against us, with its name written on its fore-head: How readest thou?

The evill imagination of mans heart from his youth. Gen. 8.21.

Wee must not walke any more after the imagination of our evill heart: Ier. 3.17. Ier. 4.14. vaine thoughts must not be suffered to lodge with­in us: 2 Cor. 10.5. wee must cast downe ima­ginations, and every high thing that exalteth it selfe against the knowledge of God.

An uncleane thing. Iob. 14.4.

Let us clense our selves from all filthinesse of the flesh and spi­rit, 2 Cor. 7.1. perfecting holinesse in the feare of God: Eph. 5.26. wee must bee san­ctified and clensed with the wa­shing of water by the word: Ier. 4.14. wee must wash our heart from wic­kednes, that we may be saved: Heb. i0.22 we must get our hearts sprinkled; & our bodies washed with pure wa­ter: i Pet. 1.22. we must purifie our selves in obeying the truth throgh the spirit.

Secret sinnes. Psal. i9.i2.

Wee must call upon God to be informed thereof, Ibid. and accor­dingly clensed therefrom.

The sinne wherein we are conceived and borne. Psal. 51.5.

Wee must call upon God to purge, Ibid. 7. wash, and clense us there­from. Iam. 1.18. To beget us with the word of trueth, that wee may be a kinde of first fruits of his creatures: borne againe, Ioh. 3.3.5. borne of water and of the Spirit; 2 Cor. 5.17. and so in Christ, new creatures.

The body of Sinne. Rom. 6.6.

The same must be destroyed: Ibid. knowing this (saith Saint Paul) that our old man is crucified with him, that the body of sinne might be destroyed; that henceforth wee should not serve sin. Col. 2.11. The same in like manner must bee put [Page 37]off, as the same Apostle wri­teth elsewhere.

The motions of sinne. Rom. 7.5.

We must not lodge them; Ier. 4.14. ei­ther slight them; but accor­ding to the meanes of know­ledge bestowed upon us, op­pose them, lest wee become vaine in our imaginations, Rom. 1.21.26. and God in justice give us up unto vile affections.

Sinne. Rom. 7.8.

We must be dead thereun­to: Rom. 6.2. Rom. 6.i2. wee must not let it reigne in our mortall body to obey it in the lusts thereof: Rom. 6.13. either yeeld our members as instruments of un­righteousnes unto sin: Ier. 4.14. we must wash our hearts therefrom: Heb. 1i.24. we must refuse to enjoy the pleasures thereof.

Sin that dwelleth in one. Rom. 7.17.

We must not consent there­unto; [Page 38]but so oppose it, Ro. 7.20. that we may say with Saint Paul, now if I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me.

A warring law in our mem­bers. Ro. 7.23.

The law of our minde must warre against the same; Ibid. that as, the flesh lusteth against the Spirit, Gal. 4.17. the spirit may in like manner lust against the flesh.

The body of death. Ro. 7.24.

We must be sensible therof, and even long to bee delive­red therefrom, saying with Saint Paul, Ibid. O wretched man that I am! who shall deliver me from the body of this death?

Flesh. Rom. 8.1.

We must crucifie the same: Gal. 5.24. we must not walke after the same; Rom. 8.1. we must not live after the same; Rom. 12.8. [Page 39]we must not make provision for the flesh, to fulfill the lusts thereof; Ro. 13.14. wee must not warre after the flesh; 2 Cor. 10.3. wee must not minde the things thereof. Rom. 8.6.

Enmitie against God. Rom. 8.7.

Wee must not favour the same, either yet enter into any termes of reconciliation therewith, Ibid. as which is not sub­ject to the Law of God, neither indeed can be.

The deeds of the body. Rom. 8.13.

Wee must through the spirit, Ibid. mortifie the same, that wee may live.

The lusts of the flesh. Gal. 5.16.

Wee must not fulfill them: Ro. 13.14. we must crucifie the same; Gal. 5.24. we must not be led away with them; 2 Tim. 3.6. wee must not be drawne away of them; Iam. 1.14. 2 Pet. 2.i8. wee must not bee allured [Page 40]through them; 1 Pet. 2.i1. we must abstaine from them.

Strong holds. 2 Cor. i0.4.

The weapons of our warfare must not be carnall, Ibid. but mighty through God, to the pulling down of them.

The desires of the flesh and of the minde. Eph. 2.3.

We must not fulfill them, Ibid. as heretofore we have done: 2 Chro. 15.12. but enter into a covenant to seek the Lord God of our Fathers, with all our heart, and with all our soule.

The vanity of the minde. Eph. 4.17.

We must not henceforth thus walke as other Gentiles walke; Ibid. but endevour to bee renewed in the spirit of our minde, Eph. 4.23. Rom. i2.2. trans­formed by the renewing of our minde, 2 Cor. 3.i8. and changed into the i­mage of God from glory to glory, [Page 41]even as by the spirit of the Lord, that Christ may be formed in us, Gal. 4.19. and as we have born the image of the earthy, 1 Cor. 15.49. we may also beare the image of the heavenly Adam.

Earthly members. Col. 3.5.

We must mortifie them; Ibid. we must put them off; Ibid. 8. we must not yeeld our members, as instru­ments of unrighteousnesse unto sinne. Rom. 6.i3.

The old man. Col. 3.9.

We must put off concerning the former conversation, Eph. 4.22. the old man which is corrupt, according to the deceitfull lusts; not con­tenting our selves till wee know assuredly, Rom. 6.6. that our old man is crucified with Christ.

The lust of concupiscence. 1 Thes. 4.5.

Every one of us should know how to possesse his vessell in san­ctification and honour, Ibid. not in the [Page 42]lust of concupiscence, even as the Gentiles which know not God.

The deceitfulnesse of sin. Heb. 31 13.

We must exhort one another dayly, Ibid. while it is called to day, lest any of us bee hardened through the deceitfulnesse of sinne.

The sinne which doth so easily beset us. Heb. 12.1.

We must lay aside every weight, Ibid. and the sinne that doth so easily beset us; that we may runne with patience the race that is set before us: Ibid. 4. yea, wee must even re­sist unto blood, striving against sinne.

A root of bitternesse. Heb. i2.i5.

We must looke diligently, Ibid. lest any of us fail of the grace of God, and s this roote of bitternesse springing up trouble us, and ther­by many be defiled.

Entising lust. Iam. 1.14.

We must be carefull not to be allured thereby, 2 Pet. 2.18.19. lest being of the same overcome, of the same we be brought in bondage.

In a word.

We must alwaies walke so warily and circumspectly, that in what kind soever, after what manner soever, under what name soever, this our dangerous and deadly enemy shall assaile us, wee may in­stantly oppose it, resist it, strive against it, give it the foile. Thus, that the Flesh with the lusts and affections thereof is to bee encountred; and so of the second particular.

CHAP. III. By whom the Flesh with the lusts and affections thereof is to be encoun­tred.

THe persons which are to performe this dutie, The godly are the on­ly mortifi­ers of sin. and by whom alone the same is indeed performed, are the children of God, Iam. 1.18. whom of his owne will hee hath begotten with the word of truth; Act. 15.9. purifying their hearts by faith: and bestow­ing upon them as well a true sight and sense of sinne, as an unfained hatred and detesta­tion [Page 45]of the same: they are such as have the spirit dwelling in them, Rom. 8.i3. through which they mor­tifie the deeds of the body. And they that are Christs have cru­cified the Flesh with the affecti­ons and lusts, Gal. 5.24. saith the same A­postle: they are such (as ha­ving learned Christ, Eph. 4.22. and beene taught by him) put off concer­ning the former conversation the old man, which is corrupt, accor­ding to the deceitfull lusts: they are such as have put off the old man with his deeds, Col. 3.9.10. and have put on the new man which is renew­ed in knowledge after the image of him that created him: they are such as are already cal­led to the knowledge of our Lord Jesus Christ, and to the beliefe of his glorious Gospell, men and women already san­ctified [Page 46]and in part regenerate, Psal. 40.6. even those whose eares are al­ready digged, their eyes ope­ned, Act. 26, 18. and themselves turned from darknesse to light, and from the power of Sathan unto God; must take uncessant and unwearied paines, with constant and perpetualll endevours more and more to subdue, beate downe, mortifie, crucifie, de­stroy and vanquish all and e­very of these wicked, sinfull, and unlawfull affections, lusts, inclinations and habits that are in them, till they have e­ven pulled them up by the roots, and cast them quite out of their hearts.

• 1.
  Even the best of Gods chil­dren have corrupti­on.
  It is manifest enough, that there is even in the best and most holiest of Gods chil­dren a great deale of corrup­tion, [Page 47] an evill eye which must be pluck'd out,
  Mar. 9.43.
  and a bad hand that must be cut off: not a few spots, and wrinkles, infirmities and imperfections, evill lusts and affections which must be done away while they are here on earth, (how farre soever they are proceeded in the new birth) they doe but know in part:
  1 Cor. i3.9.
  there is something lack­ing in their Faith,
  1 Thes. 3.10.
  so in their Love, Holinesse, Humility, and such other graces;
  Iam. 5.17.
  even Eli­as himselfe being subject to like passions as we are.
  Why cor­ruption is suffered to abide in Gods chil­dren.
  And this the Lord suffereth for the greater glory of himselfe, dis­grace of Sathan, and good of his own children. Needs must it tend greatly to the praise and glory of God, shame and disgrace of the Devill, that [Page 48]the Lord knoweth how, and is able to keepe and preserve such weake and feeble vessels as we are against all the pow­er of Hell: and to make them Conquerers over Sathan in that very flesh, which is so polluted with sin, and was once depraved by the Divell. No lesse tendeth the same to our good, God being pleased hereby to humble us, and to exercise those gifts and gra­ces of his Spirit that hee hath bestowed upon us.
• 2.
  Gods chil­dren must not winke at their owne sins.
  It is no lesse evident, that they are not to connive at their owne sinnes, are not to beare with sin in themselves; nay, of all others must walke most circumspectly, lest ei­ther through sinne they doe wound their owne conscien­ces, [Page 49]or give occasion unto the enemies of God to blas­pheme.
• 3.
  The more corruption is sleighted the more it encreaseth.
  Its also without questi­on, that the lesse carefull they are in subduing their lusts, & the more they are by them sleighted, they get the grea­ter strength, and put the Saints to a great deale of trou­ble which they might have easily avoided.
• 4.
  The grace of mortifi­cation be­stowed on­ly upon the Saints.
  It is (in like manner) found true by experience, that on them alone God is pleased to bestow the grace of Mortification, and unto them alone; so to blesse the meanes tending thereunto, that they become effectuall.
  Many seem to have it, who not­withstan­ding have it not.
  True it is, that as of old, the Philosophers by the very light of Nature, abstained from [Page 50]most grosse sins, out of their love unto Vertue, writing ex­cellent Bookes in the com­mendations therof: by whose painfull labours (though here­by they gained unto them­selves not any thing else but humane applause, or the com­mendations of men) God of his mercy did much good un­to others, (as the Bees gather honey to the profit of others, not their owne) they in the meane time glorying in those vertues, and condemning o­thers better then themselves, who notwithstanding never knew the inward working of chastitie, temperance, mode­stie, humility, gravity, and the like vertues, by themselves commended (not unlike the Pharisees, whose life outward­ly [Page 51]seeming blamelesse, as also their crueltie, greedines, and pride, artificially covered under the vaile of outward Preaching, Prayer, Almes­deeds, Phylacteries, and such like, wanted not they ap­plause of the people, how­soever inwardly they were wholly unmortified, and un­circumcised in heart) so there are now not a few whose car­riage is outwardly commen­dable and their conversation unblameable, especially at some times, and in some com­panies; yea, who often out­strip even the children of God, in bridling their tongue, and restraining their passions of anger, griefe and the like, which notwithstanding are yet in their sinnes, daily de­nying [Page 52]the power of godli­nes, wholly ignorant of their inward heart; yea such, of whom it may bee truely said, that their Oblations are vaine,
  Isal. 1.13. Pro. 21.27.
  their Incense and Sacrifice (e­ven their best and most pious workes) abomination unto the Lord;
  Mat. 5.20.
  and except their righte­ousnes doe exceed the righteous­nes of the Scribes and Pharisies, they shall not enter into the king­dome of heaven.
• 5. Neither can it be deny­ed, but that as the Lord is pleased to bestow on them a­lone the grace of Mortifica­tion, and unto them alone,
  The godly the onely persons which doe in truth la­bour for Mortifica­tion.
  so to blesse the meanes tending thereunto, that in them they become effectuall: so they are the onely persons which la­bour and endevour for the [Page 53]same in sinceritie and truth; which by all meanes possible labour to obtaine this preci­ous jewell, and hid Manna of inward grace, the Circumcision of the heart; and are accor­dingly blessed in their expe­ctation:
  Ioh. 4.24.
  They know that all the worshippers of God must wor­ship him in Spirit and truth:
  [...] Ioh [...].5.
  They understand that God is light, and in him is no darknes, who beholds all iniquitie, espe­cially inward, whereof An­gels, Divels and Men may be ignorant: They have also that glorious knowledge,
  Psal. 45.13.
  that Christs Spouse is all glorious within, as accordingly must all the Bride-Maidens, arrayed with the glorious garments of the needle-worke of the Spirit; who shall bee presented [Page 54]chast Virgins to Christ; and who having fought hitherto against the evill one, and kept their gar­ments unspotted with the corrup­tion that is in the world through lust; as through grace they have begun in the Spirit, so through grace they shall end in the spirit, and not in the flesh. How then can it otherwise be, but that they should practise this duty of Mortification? but that being thus endued with the Spirit of grace and of glory, they should obey the good motions thereof, inspiring them, and knocking at the dores of their soules, to the keeping especially of their hearts with all diligence?
  Pro. 4.23.

Between them and the rest of the world grace hath made such a change, as there is be­tweene [Page 55]them that dwell in a faire house of great height, Simil. and full of many great lights, and them that dwell in a low dark house, whose windowes remaine alwayes shut, those can discerne in a manner of every thing, these not take notice or view any thing. Difference betweene the godly and the un­godly. So the Saints through the abun­dance of the light of God in them, can espie even a moate in the Soule, whereas the un­godly who will not permit the holy light of Gods con­victing, reproving, improving word to have passage in them, abide still in darknes, having their hearts haunted, as it were with Zim, Ochim, Isa. i3.21. and Jim, in stead of more com­fortable guests.

The Saints know that God [Page 56]dwels in their hearts, as his owne Tabernacle, with the Sonne and holy Spirit, which therefore must be well kept, clensed, purified, and washed by the blood of Christ, and water of his sanctifying Spirit, that uncleannes may not en­ter therein.

To this end, 2 Chron, 23.13. as Iehoiada the Priest put a great guard of Princes & Preists about young Ioas, that wicked Athalia could not come at him to harme him; Simil. which made her cry out Treason, Treason. So the Saints left Sathan should at any time get entrance into them, get themselves garded by the word and Spirit, Pray­er, Repentance, Watchful­nes, holy feare to offend God, and grieve the Spirit by whom [Page 57]they are sealed unto the day of Redemption: Eph 4.30. yea as the Elders which sate with Elisha in his house, 2 King. 6.32. at his command shut the dore upon bloody Iorams messenger, and held him fast thereat, the sound of his masters feete being behind him; Simil. so the Saints understanding that e­vill motions are as it were Sathans messengers, or har­bengers, to take up his lod­ging for him, whom he im­mediatly followeth, through grace, they so resist the same, that either they doe not en­ter, or if they enter, they get no footing, and are compel­led speedily to depart.

In the wicked indeed hee getteth a renewed entry at his owne pleasure; but not so in the Saints, Hee seekes [Page 58]rest, but heere hee finds none. Thus that the Saints doe, and are to encounter the Flesh, with the Lusts and Affections there­of: and so of the third Par­ticular.

CHAP. IV. Why the FLESH with the lusts and affections there­of is to be encountred.

NOt without cause are wee to encounter this our Enemie, and doe what in us lyeth to oppose it, resist it, subdue it, destroy it, if either we consider it, our selver, or others.

It, Reasons why the Flesh is to be encoun­t [...]ed. From its nature. and that both in regard of the nature thereof, and ef­fects produced thereby.

Its nature, vile, odious, abo­minable, vgly and loathsome, [Page 60]like the vomiting of a dogge, a Sowes wallowing in the mire. The Scripture doth according­ly decipher it by the names of filth, Isa. 4.4. Zech. 3.3. 2 Cor. 7.1. 2 Pet. 2.20. Rom 6.19. Mat. 15.11. filthy garments, filthi­nesse of the Flesh and Spirit. The Worlds pollutions, unclean­nesse, a defiling thing, and the like. Thus if a man should view it even as it is, in its own proper colours, he could not but loath and abhorre the same.

Its effects, From its effects. Rom. 6.21. Shamefull. both shamefull, and hurtfull. Shamefull, as which maketh men and wo­men its vassals and slaves (for to whomsoever we yeeld our selves servants to obey, Rom. 6.16. his servants we are to whom wee obey) coozen­ing and deceiving them at its pleasure; Heb. 3.13. proffering as large­ly as the Devill sometime did [Page 61]Christ: Mat. 4.4. All these things will I give thee if thou wilt fall downe and worship mee. But in the meane time not being able to performe any whit of its pro­mises: Hurtfull, Hurtfull. Iob. 20.5.6.7.8. &c. as whose plea­sure is onely momentaneall, but bitternesse everlasting, yea, which warreth against mens soules, bodies, posterity, goods and good name. Soules, To our Soules. by blinding their understan­ding, reason, and judgement; and bringing them to a re­probate sense: so that they will not bee brought to the knowledge of the truth, Psal. 58 5. but are like the deafe Adder that stoppeth her eare, which will not hearken to the voice of charmers, charming never so wisely; Isa. 30.9. even who will not heare the Law of the Lord. Hos. 4.11. So, by taking away [Page 62]their heart, i Tim. 6.10. and piercing them thorow with many sorrowes. So by destroying their soules. Pro. 6.32. So by seducing the will and affections, and making them worse and worse, every unmortified Lust being a wound in the Soule, a gash in the Conscience: so by inclining the Soule to main­taine those sinnes, whereun­to they themselves are prin­cipally addicted: so by dis­tempering their soules, that there's no peace therein, they themselves disquieting them­selves in vain, Psal. 39.6. travelling in paine all the dayes of their life, Iob. i5.20. sinne not suffering grace, as it were to manifest it selfe in the least measure unto those, but di­sturbing them by unnaturall thoughts, as by the insatiabili­ty of that whereunto it inci­teth. [Page 63]The Sluggard must have a little more sleepe, the Drunk­ard a little more drink; the co­vetous more money; the lasci­vious more Concubines. So, by its importunitie which will ad­mit no deniall, forcing them oftentimes to commit what in their judgement they doe not approve. So by promising them contentment which not­withstanding they finde not, there being indeede neither pleasure nor profit in sinne. So by galling their Conscience after the commission thereof, whether in adversity or pro­sperity, as the examples of Ahab about Naboths Vine­yard; i King. 21.27. Dan 5.6. and Belshazzar, when he drunk wine with his Con­cubins in the vessels of the house of the Lord sufficiently imply, [Page 64]whereby it commeth to passe that they feare when there is no cause of feare. Lev. 26.36. To our bo­dies. Bodies both di­rectly and indirectly: dire­ctly, Pro. 23.29. as which occasioneth bo­dily diseases and distempers; as (in like manner) death it selfe: Deut. 28.21. Rom. 6.23. indirectly, by affecting or inflicting the minde, wher­by the body cannot but be so disquieted, that even in laugh­ter the heart is sorrowfull; Pro. i4.i3. and the end of that mirth is hea­vinesse: Pro. i7.22. for amerry heart doth good like a medicine, but a bro­ken spirit drieth the bones: as David found by experience. Psal. 32.3.4. To our po­sterity. Posterity, as the examples of Pharaoh, Ahab, Ieroboam, Iehu, with others manifest, accor­ding to that of Moses from the Lord. Deut. 28.18. If thou wilt not hearken unto the voice of the Lord thy [Page 65]God, &c. cursed shall be the fruit of thy body. In Hell, when ma­ny both Parents and Chil­dren shall meet, these may blame those as the especiall cause of their Condemnation. Goods both directly and indi­rectly, To our goods. directly, Pro. 6.26. as because of the whorish Woman, a man is brought to a morsell of bread: whereof the Prodigall Sonne had particular experience. Luc. 15.16. Indirectly, as which bringeth a curse upon the goods which they have painefully gotten by gracelesse children. Un­faithfull servants, costly (tho fruitlesse) Physicke, and such like. So that often, Hag. 1.6. what they earne is put as it were in a bagge with holes, Eccles. 2.6. and what they pain­fully gather is heaped up to give to him that is good before God. [Page 66]Yea, sometimes it falleth out that a man to whom God hath gi­ven riches, Eccles. 6.2. and treasures, and honour, and he wanteth nothing to his soule of all that he desireth; yet God giveth him not power to eate thereof, but a strange man shall eat it, agreeable to that of Iob. Iob. 27.i6.17. Though he should heape up silver as the dust, and prepare rayment as the clay, he may pre­pare it, but the just shall put it on, and the innocent shall divide the silver. Iob. 20.i5. As a little before, Hee hath devoured substance, and hee shall vomit it; for God shall draw it out of his belly; yea, God maketh their Table a snare unto them. Psal. 69.22. To our good name. Good name, according to that of the Wise man. The name of the wicked shall rot: Pro. 10.7. and that of Iob, He shall perish for ever like his dung. Iob. 20.7. It makes them odious [Page 67]both to God and good men. Is not the Flesh then with the lusts and affections therof to be encountred? Is not the same to be mortified, as in regard of its nature: so the wofull and dangerous effects of the same.

Our selves. Reasons from our selves.

First, because wee have so promised and vowed in Baptisme; 1 as also often renewed the same at our participatiō of the Lords Supper, even to forsake the Devill, and all his workes, the pomps and vanities of the wicked world, and all the sinfull lusts of the Flesh. If then wee would not become forsworne and perjured persons, as it were Souldiers forsaking their co­lours, casting downe their weapons, and running away from their Captaine: we must [Page 68]faithfully keepe touch in the performance of our Covenant; accordingly arming our selves to this battell.

Secondly, 2 because wee are called with an holy Calling; i Pet. 1.14. As obedient children (saith Saint Peter) not fashioning your selves according to the former lusts in your ignorance; 15 but as he which hath called you is holy, so be yee holy in all manner of conversati­on. Because it is written, 16 be yee holy, for I am holy.

Thirdly, 3 Because we pro­fesse our selves to bee the chil­dren of GOD, and so con­sequently enemies unto our owne corruptions, Rom. 8 7. which are enmitie against GOD.

Fourthly, 4 Rom. 8.13. because If wee live after the Flesh we shall die; but if through the Spirit, we doe [Page 69]mortifie the deeds of the body, we shall live.

Fiftly, 5 Because at the length we shall be victorious against the same. God will so accept of our weake endevours, that he will more enable us to hold on; yea, so strengthen us, that through him wee shall do valiantly in crucifying this Old man, mortifying these earthly members, subduing this body of Sin, and putting to death this body of death. We are weake indeed in our selves, Rom. 8.3i. but if God be with us, who can prevaile against us? not Goliah against David, our gy­ant-like sinnes against us, be­ing under the Almighties pro­tection, and clothed with the Armour of God.

Sixtly, 6 because the more we [Page 70]yeeld unto our lusts, Pro. 30.i5. the more will they insult over us; being so un­reasonable that they are ne­ver satisfied; like the horsleech whereof the Wiseman spea­keth, that the more it is given, the more it craves, and is never satisfied: like the fire, which the more is cast into it, bur­neth the more: yea, 2 Per. 1.4. notwith­standing whatsoever corrup­tion is in the World hath procee­ded from lust, yet is not con­tented, but still desireth to corrupt more. If thou give it an inch, it will take an ell: if it can get but in its head; it wil quickly wind in its whole body. If it once take possession of the Soule, it will not be an easie matter to dispossesse the same: entertainest thou it in any measure? it will quickly [Page 71]force thee to give it good en­tertainment.

Others, GOD. Reasons from o­thers. GOD.

First, 1 because Sinne is Gods enemie. Every Lust hath in it the seed of Rebellion, and as it increaseth, so rebellion in­creaseth.

Secondly, 2 because the same grieveth him, as which oppo­seth his Mercy, Truth, Pati­ence, love, and every thing else in him, Simil. if we must not doe that which will grieve our earthly Parents, much lesse that which grieveth the God of Heaven.

Thirdly, 3 because he enjoy­neth us to performe this Dutie, whose Commandements doe not admit of a Dispensation: yea, binde our Consciences, and impose upon our Soules [Page 72]a necessity of doing what he commands.

Christ. CHRIST.

Whose death through our sinfull lusts is despised, his worke of Redemption vili­fied, his most precious blood troad under foot, and him­selfe as it were pull'd downe from Heaven, and crucified afresh.

The Spirit. SPIRIT.

Who is hereby extreamly both tempted, grieved and quenched, yea forced to with­draw it selfe (as it were) and to forbeare those comforta­ble operations, which it did once worke for our good, in­somuch as at length wee shall have no feeling of it, and scarce bee able to discerne [Page 73]whether it bee in us at all, yea or no.

The holy Angels. The holy Angels.

Who rejoycing at the con­version of sinners, doe there­fore grieve at their impeni­tencie.

The Saints departed. The Saints departed.

As whose consummation of blisse is through us hinde­red; for if wee belong unto God, they without us cannot be glorified; if Reprobates, our sinnes must be ripe, and come to the height ere ever­lasting judgements shall bee inflicted on us, till which time neither can they be perfectly glorified.

Alive. Alive.

As who grieve at our impi­eties, mourne for the abomi­nations by us committed.

The wicked. The wic­ked.

First, 1 because they walke after their lusts, Col. 3.7. whose lives are not fit patternes for our imitation.

Secondly, 2 because through our wickednesse, they will be the more encouraged to goe on in Sinne, as the Israelites by the evill example of Elies Sonnes. 1 Sam. 2.17. To which purpose the Lord by the Prophet Ie­remiah. Ier. 2.33. Why trimmest thou thy way to seeke love? therfore hast thou also taught the wicked ones thy wayes.

The Creatures. The crea­tures. Hos. 4.2.

As upon whom judgements are inflicted for mens sinnes and which being for our cause made subject to vani­tie, Rom. 8.20.21. groane for the day of Re­demption: when they shall be de­livered [Page 75]from the bondage of cor­ruption, into the glorious liberty of the children of God.

I may adde,

The Devill himselfe. The Devil himselfe.

As who shall thus displease him, Gods adversary, and our most deadly enemy.

Yea else;

Notwithstanding of our out­ward Profession, our Religion is but vaine; Rom. 2.29. for hee is not a Iew which is one outwardly, neither is that Circumcision which is out­ward in the Flesh; but he is a Iew which is one inwardly, and Cir­cumcision is that of the heart, in the Spirit, whose praise is not of men, but of God. Thus why the Flesh with the lusts and affections thereof is to be encountred: and so of the fourth particular.

CHAP. V. After what manner the Flesh with the lusts and affections thereof is to be encountred.

AS in temporall warfare so in this Spirituall skill is no less requisit then strength, Skil requi­site in en­countring the Flesh. especially having to do with such a cunning, deceitfull, and subtile adversary, as the Flesh is, who for the most part pre­vailes more by secret cunning, then open force. Experience also shweeth that our migh­tiest Enemies have received [Page 77]most notable foyles of the weakest Christians, but else carefull and skilfull in the use of their armour.

Now that wee may know how to warre against the Flesh, we are first to take notice how the Flesh warreth against us. Whereby we shall be the bet­ter enabled both to defend our selves, and offend it.

How the FLESH warreth a­gainst us. How the Flesh war­reth a­gainst us.

This may be specified espe­cially in three particulars.

First, Covertly. that somtime its man­ner of warre is covertly, and under colour of vertuous af­fections; that thereby wee may be intrapt at unawares. So did the Flesh deceive both the Daughters of Lot. Gen. 19.31. And the first-borne said unto the youn­ger, [Page 78]our Father is old, and there is not a man in the earth to come in unto us, 32 after the manner of all the earth Come let us make our Father drink wine, and we will lie with him, that wee may preserve seed of our Father. A goodly bait to draw on Incest. Not unlike was NABALS an­swer unto Davids messengers. 1 Sam. 25.10. There be many servants now a­dayes, that break away every man from his master. 11 Shall J then take my bread and my water, and my flesh that I have killed for my sheerers, and give it unto men, whom I know not whence they be? Agreeable hereunto was the ground of Ahabs desire of Naboths Vineyard, 1 Kin. 21.2. Give me thy Vineyard (said hee unto him) that I may have it for a garden of herbs, because it is neere to my [Page 79]house, and I will give thee for it a better Vineyard then it; or if it seeme good to thee, I will give thee the worth of it in money. Herein doth the Flesh resem­ble Harlots, The Flesh an harlot. as they garishly attire themselves, that they may draw affections; so doth fleshly concupiscence garish­ly adorne and paint over the things desired, 1 Thes. 2.5. that by their seeming beauty (as Paul spea­keth of a cloke of covetousnes) they may bewitch us. Gen. 3.6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, shee took of the fruit thereof, and did eat, and gave also unto her hus­band with her, and hee did eate. Oh how glorious seems wealth to a covetous eye! It is the [Page 80]way to reputation, Note. the best proof-armour of defence from wrongs, the only self-sufficient condition here on earth. Oh how goodly things are high Places, Honours, and Digni­ties in the eyes of the Ambi­tious! No vitious desires doe so insinuate themselves into well-disposed natures as those which are coloured and cloa­ked with the shew of vertues. Goliahs sword lay hid under an Ephod, 1 Sam. 21.9. as much wickednes doth under the pretence of Religion.

Secondly, By faig­ning flight That at other times it saineth flight, that therby for the present it may draw us into its ambushes, and (for the time to come) into carelesnes, Security, Presump­tion, throwing our selves in­to [Page 81]occasions of evill, and the like. When the Flesh may seeme to be mortified but is not. The Flesh indeed may seeme to bee mortified, as when the occasion is remo­ved; when it is not violent, but quiet; when it is remo­ved but from one sinne unto another; when through ter­ror in the conscience it is re­strained from desired acts; and the like: but herein putteth it tricks upon us, Iosh. 8.15. and (as Jo­suah by his flight from the In­habitants of Ai, Iudg. 20.39. and the Is­raelites from the Benjamites) getteth no small advantage a­gainst us.

Thirdly, With open force. that when It can­not prevaile against us by a­ny of the former wayes, then as a roaring Lyon setteth it upon us with all its force: yea, and at some times so pre­vaileth, [Page 82]that the very best and strongest of Gods Children are for a time brought into very great straits, as S. Paul instanceth in himselfe in the seventh to the Romans.

Adde hereunto, that

It's not in jest with us; Other con­siderati­ons about the manner of its fight. it doth not drouzily or unwil­lingly fight against us: Its at no time idle, neither through delay or negligence letteth slip any opportunity, wherby it may in any sort get the mastery. It's not partiall, see king the mastery over this man, but in the meane time willingly vanquished by ano­ther; yea, it useth no small discretion in its fight; seaso­nably laying hold of all op­portunities, as time, place, company, complexion, age, [Page 83]and such like. Thus how the Flesh warreth against us.

How wee are to warre against the Flesh. How wee are to warr against the Flesh.

It must be sincerely, impartial­ly, discreetly, cheerfully, forcibly, seasonably and constantly.

Sincerely.

Both, in respect of the qua­litie, Sincerely. and quantitie of those things which wee are to op­pose; Both in re­spect of the quality & quantity. qualitie, we are not to mortifie actions either natu­rall or indifferent, we are not to oppose the motions of Gods good Spirit, we are not to strive a­gainst the meanes of grace, but against our sinful and flesh­ly Lusts: quantity, we must not oppose one alone, Iam. 2.10.11. but as well all as one; for whosoever shall keepe the whole Law, and yet fai­leth in one point, hee is guilty of [Page 84]all: for he that said, Thou shalt not commit adultery, said also, Thou shalt not kill; yea, who so alloweth of one, cannot but allow of others, howsoever one sin is enough to damn any, though there were no more.

Impartially. Imparti­ally.

Not mortifying or oppo­sing, one which haply we like not in the meane time enter­taining another, some bo­some sin by us respected, but equally behaving our selves towards all, being content (as Abraham at Gods command, Gen. 22.16. to kill his beloved sonne) to mortifie our best beloved sins, our Agags, our darlings. 1 Sam. 15.13. Saul thought he had done well in sparing Agag, having killed the poorer sort of Amalekites, but through his disobedience [Page 85]his Kingdome was rent from him.

Discreetly. Discreetly.

First in opposing and stri­ving against our darling sins, and then in crucifying the rest. Goliah being killed, 1 Sam. 17.51. the Philistims quickly fled. Ahab being wounded, how easie was it to have discomfited his Hoast? 2 Sam. 17.2. If David had beene killed (according to Achito­phels good Counsell) then would all the people have re­turned in safety unto Abso­lon. As therefore the Ara­mites directed by their King did especially set themselves against Ahab, 1 King. 22.31. so must wee a­gainst our beloved sinnes.

He that would rid his ground of trees doth not lop them, (for they would grow againe) [Page 86]but diggeth them up by the rootes: root wee up our best beloved sinnes; so shall our others as branches of a fel'd Tree quickly wither.

Cheerefully. Cheere­fully.

As who thus doe but what God requireth of us, by whom we shall be assisted in the per­formance of the same, and whereby we shall receive no small benefit to our whole man; yea get a particular as­surance, that we are Christs; for they that are Christs have cru­cified the flesh with the affections and lusts. Gal. 5.24.

Forcibly. Forcibly.

As which will not be dri­ven away without force and violence, you may rate away your dogge by a few angry words. But what careth our [Page 87] Flesh for words? In dealing with it wee must be void of compassion; the more cruell the better. Thus being cruell, wee have compassion on our owne Soules. The more we spare sinne, the more hurt we our selves: the more wee fa­vour our lusts, the lesse doe we favour our selves David would have had Absolon kind­ly dealt withall; 2 Sam. 18.5.15. but Ioab thrust him thorow. Thrust we sinne thorow, so shall we not need feare its future re­bellion. Deale we with sinne, Simil. as with old Agues harshly and roughly, till it be gone. Deale we with our lusts as the Pri [...]sts of old with the beasts to bee sacrificed, cut their throats, and so offer them up in sacri­fice unto God, which indeed [Page 88]will smell sweetly in his no­strils. Old wounds must have corrasive plaisters. So sinne before it can bee done away. It's the cutting off of our right hands, the plucking out of our right eyes. Either must we put violent hands on the Flesh, with the lusts thereof, or it will upon the sudden rush up­on us.

Seasonably. Seasona­bly.

Herein delay is dangerous, when corrupt inclinations do even begin to stirre, then are they to be resisted, opposed, striven against, wee must not give our Lusts any time of truce, any rest at all: though at first they may be easily o­vercome, afterward they can­not so be. Simil. A Serpent the older it groweth, the more venome [Page 89]it hath, as a Lyon the greater strength. A staine the longer it continueth, the hardlier can it be washed out. A Tree the longer it standeth, the hardlier can it be pluck't up; thus it is with sin. The first mo­tions thereto, are like Lyons whelps; let them continue a while, they will be as young Lyons; let them have liberty to get out at the tongue, they will prove ramping and roa­ring Lyons. We must not dal­ly or delay, we must not take its word or expostulate there­with: we must not give it a­ny respite, but instantly lay the Axe to the root of the Tree.

Its no Repentance to leave Sinne, when it leaveth us, Note. or to give it over when wee can [Page 90]commit it no longer, we must not let it alone till it die it self, but kill it whilst it might yet live.

Constantly. Constantly

As who must still goe on in the worke of Mortification, Mortifica­tion a main worke. proceeding day by day, and houre by houre without in­termission, from one degree to another. There's no busi­nesse so much concernes us as this, which is therefore to be set before all others, we must follow it as the Day-labourer doth his labour day by day, not making so much as one loytering day. This worke is never at an end. Though wee should live Methuselahs dayes, yet might we still employ our selves herein. We weed our Gardens, Simil. and are ever wee­ding: [Page 91]Sins are ill weeds and grow apace: our hearts are a Step-mother to goodnesse, a naturall mother to vice, and therefore as in that fruitlesse, so in this too too fruitfull. The Captaine that batters the enemies sort a day or two, Simil. and then gives over, gives the more courage to the Ene­mie and loseth his labour. So is it, if we warre not unto the end, if wee continue not our course of Mortification. 2 Kin. 13.19. If Ioash had smitten the ground five or sixe times, then had the Aramites beene rooted out; so if we would be con­stant in opposing our Lusts, they would at the length give over. Iudg. 16.22. As Sampsons haire be­ing cut off, grew againe; so will sinne if, we doe not dayly [Page 92]ly keepe it under. Wee must not with the Hypocrits men­tioned by Isaiah hang downe our heads like a bul rush for a day; Isa. 58.5. but constantly persevere in the practise of this duty. Thus after what manner, the flesh with the lusts and affections thereof is to be encountred: and so of the fifth particular.

CHAP. VI. By what meanes the Flesh with the Lusts and Af­fections thereof is to bee encountred.

IT is not enough that a Souldier have skill, or know how to encounter his enemy, but also he must be so provi­ded of Armour and Weapons, both offensive and defensive, that hee be not constrained with shame and losse to turne his back in the day of battell. As therfore we have learnd how to encounter this our spiri­tuall [Page 94]adversary; so are wee in like manner to take no­tice by what meanes the same may be encountered.

The meanes are not. By what means we are not to encounter the Flesh.

First, To walke carelesly, and securely till wee shall ex­perimentally find our selves to be encountered hereby, 1 as dreaming (belike) that either because it doth not as yet assaile us, it will not assaile us at all, or because wee med­dle not therewith, it will not meddle with us.

Secondly, 2 to connive there­at for a time, till we shall judge our selves to bee better fit­ted and prepared for the en­counter.

Thirdly, 3 to consent thereto, though but in shew, as if thus [Page 95]wee should be quickly freed therefrom.

Fourthly, 4 to put in execu­tion any of those deeds of the Flesh, wherunto we have con­sented, as if we should not be troubled with any more.

Fifthly, 5 to fulfill the de­sires of the flesh; obey sinne in the lusts thereof, and for a time goe so farre therein, as the swinge of our corrupt heart would carry us, as if our yeel­ding unto sinne would make us loath it, and the tast of the pleasures of sinne in action, did not increase our naturall thirst after iniquitie.

But they are either extra­ordinary or ordinary.

Extraordinary. The extra­ordinary meanes.

Fasting and vowes, whereby extraordinary sinnes especi­ally [Page 96]which possesse us, (as so many Devils) are expelled. I have sworne and will performe it (saith David) that I will keep thy righteous judgements; Psal. 119.106. and againe, Psal. 39.1. I said I will take heed to my wayes, that I sinne not with my tongue. Psal. 69.10. With him also it was usuall to fast, as in like manner it was with St. Paul, 2 Cor. 6.5. who accordingly chargeth Husbands and Wives not to defraud one another, 1 Cor. 7.5. except it be with consent for a time, that they may give themselves to fasting and prayer.

Ordinary. Ordinary meanes.

Consisting as in the avoi­ding of such things as may further our lusts; so in the attaining of such as may re­presse the same.

Things to be avoided. Things to bee avoi­ded.

1 Excesse even in things law­full. Excesse in things lawfull. We must not goe to the utmost of them; for if we doe, it is a thousand to one we shall exceede from the utmost confines of lawfull liberty, ther's but a small step to the border of unlawfull delights, wherein how easi­ly may a man fall that comes so nigh them? Simil. As he that would not fall into a ditch must not come nigh it, and he that would not be drow­ned, shunne even the rivers brinke; so that we may not be drunke, that we may not prophane Gods Sabbath, that we may not be lascivious, ambitious, covetous, or the like: we are in respect of these outward things to a­bridge our selves of our law­full [Page 98]liberty, being sparing in meat, drink, attire, sports, ease, 2 Sam. 23.15. sleep, and the like. Oh, said David, that one would give me drinke of the water of the well of Bethlehem that is by the gate; 16 neverthelesse (the same being brought, such was his moderation, that) he would not drinke thereof, but poured it out to the Lord. The like was Abrahams, Gen. 14.23. in refusing the King of Sodoms offer touch­ing the spoile by him reco­vered. The like Saint Paul, who had learned in whatsoever state he was in therewith to be content, Phil. 4.11. knowing both how to be abased, 12 and how to abound: eve­ry where and in all things in­structed both to be full and to be hungry, both to abound and to suffer need; yea, as excesse in [Page 99]things lawfull is dangerous in respect of our selves, Excesse dangerous in respect of others. so it is also in regard of others: as is implied in that of Saint Paul, 1 Cor. 8.9. But take heed lest by any meanes this liberty of yours become a stumbling blocke to them that are weake, 10 for if any man see thee, which hath knwledge, sit at meat in the Idols temple, shall not the conscience of him which is week be emboldned to eat those things which are offered to idols? and through thy knowledge shall the weake brother perish for whom Christ died? 11 wherefore if meat make my brother to offend, 13 I will eat no flesh while the world standeth, lest I make my brother to offend. As therefore Daniel purposed in his heart that he would not defile himselfe with the portion of the Kings meat, Dan. 1.8. nor [Page 100]with the wine which he dranke; so must wee resolve not to abuse our Christian liberty, 1 Cor. 7.30. but so to rejoyce as though we rejoyced not; 31 and to buy, as though we possessed not, and to use this world as not abusing it.

2 The approving liking, Harbour­ing the causes of our sinfull lustss en­tertaining, and harbouring the causes of our inordinate lusts and affections, viz.

Ignorance; Ignorance. whereby we become alienated from the life of God; Eph. 4.18. of which the Lord by his Prophet, Hos. 4 6. My people are destroyed for lack of knowledge.

Pride; when men think it a disgrace to shew forth the power of Religion. Pride. The contrary whereof we read in King David, 2 Sam. 6.22 who would yet be more vile (then he had seemed to Michal) and would [Page 101] be base in his owne sight, the same being before the Lord, and to set forth his praise.

Hardnesse of heart; Hardnesse of heart. Rom. 2.5. A main cause of impenitency. But after thy hardnesse, and impenitent heart (saith Saint Paul) trea­sureth up unto thy selfe wrath against the day of wrath, and revelation of the righteous judgement of God.

Carnall confidence; Carnall considence. where­by man makes flesh his arme, and trusts in it.

Infidelity; Infidelity. when men will not beleeve in God, doe not perswade themselves of his perfection and all-sufficien­cy, as neither of his mercy & truth, or other his attributes.

3 The occasions of sinne; yea, The occa­ons of sin. the very appearance of evill. Haply we may fall into an [Page 102]occasion, Note. as one sailing by Sea meet with a storme, or one travelling by land be as­saulted by a robber, but we must not seeke an occasion; for he that willingly runs in­to danger deserves to pay for his rashnesse. Even the priests were to abstaine from wine or strong drinke, Levit. 10.9, 10. when they went in­to the Tabernacle of the congre­gation. And the Nazarites, Numb 6.3.4. not onely to abstaine from wine and strong drinke, but al­so they were to eat nothing that was made of the Vine-tree, from the kernels even to the huske. To this end were the Israelites, as to eat unleavened bread seven dayes: Exod. 12.15. so even the first day to put away leaven out of their hou­ses. lest haply the having of it in their houses might have [Page 103]beene an occasion to make them to break the command­ment. Note. So soone hath the heart given a secret consent to the defire of evill doing, as it consents to adventure on the occasions of evill doing. The withdrawing of a mans selfe from these things, is a pulling of the fuell from the fire, as the adventuring upon them doth blow the coales, and admister fuell also. Those are divers; as

Evill company: Evill com­pany. Psal. 119 [...] 115. Depart from me ye evill doers (saith David) for I will keepe the command­ments of my God. Prov. 4.14. Enter not in­to the path of the wicked (saith Solomon) and goe not in the way of evill men. And againe, Be not among Wine-bibbers, Prov. 23.20. among riotous eaters of flesh, as [Page 104]a little before. Pro. 18.20. He that walketh with wise men shall be wise, but a companion of fools shall be de­stroyed. He himselfe found it by experience, 1 King. 11.4. his wives tur­ned away his heart after other gods, and his heart was not per­fect with the Lord his God, as was the heart of David his fa­ther.

Evill places: Evill pla­ces. Gen. 14 12 By reason of the evill company, as Sodom unto Lot, Mat. 26.58 the judgement hall unto Peter, Gen. 42.15 Pharaohs court unto Joseph, 1 Kings 22.32. Ramoth in Gilead unto Jehoshaphat; Tavernes, Alehouses, and Stage-play­houses unto many.

Tempting objects: Tempting objects. 2 Sam. 11.2. Josh. 7.21. as was Bar­sheba to David, the wedge of gold unto Achan, the painted beauty and garish attire of whores to many: Gen. 39.12 good Joseph [Page 105]would not stay alone with his mistresse, and holy David prayed, Psal. 119.27. To turne away his eyes that he might not behold vanity. As in like manner, Job 31.1. Job made a covenant with his eyes.

Want of a calling: Want of a calling. Note. for those who have nothing wheron to imploy themselves the devill usually useth to set on work.

Want of diligence in ones cal­ling: Want of diligence in ones calling. for a man is never in better temper, then when by a conscionable walking in his calling he keepeth him­selfe closest unto God.

4. Vnwil­lingnesse to fight. Ʋnwillingnesse to enter the lists with this our spirituall adversary: which is indeed for the most part occasioned partly through the sense and feeling of our weaknesse, Whence this let commeth. partly through the supposed [Page 106] force and strength of our ad­versary, partly through our feare of the foile, and concei­ved impossibility that wee shall not prevaile, partly through the paines and dili­gence which wee must use herein, and partly being loath to forgoe the pleasures of sinne.

5. Lazi. esse and cow­ardise. Lazinesse and cowardise; Security and carelesnesse, as whereby this active and vigi­lant enemy receiveth more courage, and in like manner more easily vanquisheth us.

Things to be attained: Things to be attai­ned. Faith. Act. 15.9. 1 Joh. 5. [...]0 Eph. 6.16. Eph. 3.17.

• 1. Faith: As which puri­fieth the heart over commeth the world, and is a shield whereby we may quench all the fiery darts of the wicked; yea, whereby Christ dwelleth in our hearts.
• [Page 107]2. Love:
  Love. Joh. 14.15.
  If yee love mee (saith our Saviour) keepe my commandments.
• 3. Feare:
  Feare of God.
  both of God and our selves; God, according to that of Solomon,
  Prov. 16.6.
  By the feare of the Lord men depart from evill; and that of Saint Paul,
  2 Cor. 7.1.
  Let us cleanse our selves from all filthinesse of the flesh and spi­rit, perfecting holinesse in the feare of God, implied in that speech of Abraham unto A­bimelech,
  Gen. 20.11
  I thought the feare of God was not in this place, and they will slay me for my wives sake; and that of Joseph unto his Mistresse,
  Gen. 39.9.
  How can I doe this great wickednesse, and so sin against God.
• Our selves:
  Feaze of our selves.
  As where by we shall keepe on our harnesse, have our weapons in readi­nesse, [Page 108]bee alwayes on the watch-tower for the disco­very of our approaching ene­my; yea, this feare will make us distrust our selves, deny our selves, renounce all car­nall confidence in our selves, and be the cause of our safe­ty. Thus alwayes fearing, shall be alwayes blessed.
  Acts and Monu­ments.
  Pendleton the proud cowardly yeelds and forsakes Christ, making shipwracke of a good Con­science; whereas on the con­trary, fearfull Sanders stands for the truth, sacrificing his life for the same in the midst of the fire.
• 4.
  Fervent praver un­to God.
  Fervent and frequent pray­er unto God at set times: As at other times upon occasion of some idle thought, tempting object, or evill motions unto [Page 109]sinne, frequent ejaculations or short meetings with God, both are of dayly and conti­nuall use, and will prove no lesse usefull unto us, then they must be usuall with us;
  Neh. 2.2, 4
  As Nehemiah by occasion of King Artaxerxes his question, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart, se­cretly prayed to the God of Hea­ven, & was graciously heard. So being fearfull of our lusts,
  Simil.
  afraid of our naturall inbred corruption, if we doe but pray unto God through Christ, questionlesse we shall be comforted; yea, I may truly affirm that hereby espe­cially we are daly kept from the execution of our corrupt and evill inclination. Whoso [Page 110]cannot pray,
  Neglect of prayer how dan­gerous.
  neglecteth pray­er, or prayeth not in faith, is at all times under the domi­nion of sin, in bondage & sla▪ very to his lusts, daily runing into the very excesse of riot.
• 5.
  Dayly re­nuing of our Cove­nant.
  A daily renuing of our Co­venant with God: and that both in respect of our outward mem­bers and inward affections; cal­ling every of them as it were to an account, and both shew­ing them wherein they have violated their allegiance un­to God, and directing them how to oppose the flesh, and conform themselves to Gods will.
• 6.
  Holy wis­dom in the practice of the contra­ry to that evill wher­unto we are inci­ted.
  Wisdome in the constant practice of the contrary to that evill whereunto we are incited: as to strengthen a crooked staffe, it must be bent back­wards. [Page 111]Thus, being tempted to gluttony, we must fast; to covetousnesse, be liberall; to intemperancy, be sober; to re­venge, love our enemies; to prodigality, be thrifty; and so in other particulars,
  Gal. 5, 16.
  Walking in the Spirit, that we may not fulfill the lusts of the flesh;
  Note.
  This is to crosse and thwart our fleshly inclinations, which abates corruption, and blunts the point even of Satannicall temptations. Neither will it be amisse at some times to turne away the bent of affe­ction to another object, though haply not the contrary, as who must be brought on by degrees so far to deny our selves and curbe our corrupt nature, as to do the very contrary unto that it commandeth; yea, [Page 112]herein also shall we manifest our wisdome in subduing our lusts,
  An excel­lent point of wisdom.
  and preventing sinnes to come, if we doe punish our selves by fasting, giving to the poore, or otherwise, for sins already committed.
• 7. Watchfulnesse:
  Watchful­nesse.
  as well over our inward affections as outward members; as well over the mo­tions that arise within, as the words & deeds that come forth. This is to consider our owne wayes,
  What watchful­nesse is, & wherein manifested.
  a looking to our hearts, eyes, eares, tongues, hands, feet, and whole man. This is to marke what we think, say, and do, whether we goe, to what end, by what warrant, and upon what calling. This is to keep the heart, and so the whole man with all diligence. Hereby shall wee exactly know what corruptions [Page 113]we are troubled with,
  The profit hereof.
  what things hurt us, what doe help us, whether we grow strong­er or weaker, whether cor­ruptions decay or increase, whether our soule fareth well or ill. Had David beene watchfull over his eyes,
  2 Sam. 11, 2.
  when he beheld Bathsheba, he had not with her committed a­dultery; had he been watch­full over his eares,
  2 Sam. 16.4.
  when he heard Ziba's treacherours re­port, he had not so rashly condemned innocent Mephi­bosheth; had he been watch­full over his heart,
  2 Sam. 24.2
  he would not have so vented the pride thereof, in bidding Joab goe number the people;
  Gen. 19.33
  had Lot been so watchfull as he should, his daughters had not so couzned him;
  Mat. 26.33
  had Peter not beene too [Page 114]confident of his own strength, he had not denied his master; when we presume most of our own strength,
  Note.
  then are we in most danger; when we are most distrustfull, most su­spicious of our selves, then are we in most safety.
  Simil.
  The more gates a City hath, the more wayes the enemy may enter; the more windowes a house hath, the more wayes may a thiefe breake thorow, and therefore the more care and watchfulnes is required for prevention. Our little City hath store of gates, our house store of doors and win­dows, we must therefore be watchfull over them, lest ru­ine come upon us ere we be aware.
• 8. Spirituall joy and gladnes,
  Spirituall joy and gladnesse.
  [Page 115]in the worship and service of God, and the things which concerne his glory; when the soule rejoyceth in God, it opposeth whatsoever displea­seth him;
  Prov. 2.10.
  When wisdome en­treth into thine heart, and know­ledge is pleasant unto thy soule, discretion shall preserve thee, 11 understanding shall keep thee, 12 to deliver thee from the way of the evill man, from the man that speaketh froward things; 16 to de­liver thee from the strange wo­man, even from the stranger which flattereth with her words. I protest by our rejoycing,
  1 Cor. 15.31.
  which I have in Christ Jesus our Lord (saith S. Paul) I die daily.
• 9. Spirituall and holy medi­tion, & that 1. of Gods nature,
  Spirituall meditation of
  2. of Gods word, 3. of Christs sufferings, 4. of heaven it self.

Gods nature: Gods Na­ture. Psal. 5.4. that he is not a God that hath pleasure in wick­ednesse, neither shall evill dwell with him. 5 The foolish shall not stand in his sight, he hateth all workers of iniquity. Prov. 5.21. That the ways of man are before the eys of the Lord, and he pondreth all his goings. Heb. 4.13. That there is no creature that is not manifest in his sight, all things being naked and open­ed unto the eyes of him with whom we have to doe, Rom. 2.6. who will render to every man according to his deeds; to them who by patient continuance in well-doing, 7 seeke for glory, honour, immortality, and eternall life. 8 But unto them that are contentious and doe not obey the truth, but obey unrighte­ousnes, indignation and wrath. This is the will of God, 1 Thess. 4.3 even your sanctification; and therefore [Page 117] as he which hath called you is ho­ly, 1 Pet. 1.15. so be ye holy in all manner of conversation.

Gods word: Gods Word. Rom. 1.16. as being the pow­er of God unto salvation; quick, and powerfull, and sharper then any two-edged sword, Heb. 4.12. piercing even to the dividing asunder of soule and spirit, and of the joints and marrow, a discerner of the thoughts and intents of the heart. Gods sword which doth most wound Satan and kill the bo­dy of sinne, which in like manner through the assist­ance of Gods Spirit shaketh the very foundation of mans corruption. Doth it incite us unto covetousnesse? what saith the Word? 1 Tim. 6.10. The love of money is the root of all evill, which while some coveted after, they have erred from the faith, [Page 118]and pierced themselves tho­row with many sorrows: un­to whoredome, what saith the Word? Heb. 13.4. Whoremongers and adulterers God will judge. Unto wrath and envy, what saith the Word? Job 5.2. Wrath kil­leth the foolish man, and envy slayeth the silly one Unto fals­hood, what saith the Word? Lying lips are abomination to the Lord. Pro. 12.22. Unto drunkennes, what saith the Word? Pro. 23.29. Who hath woe? who hath sorrow? who hath contentions? who hath bab­ling? who hath wounds without cause? 30 who hath rednesse of eyes? they that tarry long at the wine, they that goe to seeke mixt wine Unto theft, what saith the Word? Exo. 20.15. Thou shalt not steale. The like might be instanced in every other particular.

Besides, the Word contai­neth a twofold Catalogue the one of blessings for the peni­tent, the other of judgements for the impenitent. Moses in the 28. of Deuteronomy, lay­ing downe as it were a briefe of both, as more briefly Saint Paul unto the Romans, Rom. 2.9. Tri­bulation and anguish upon every soule of man that doth evill, of the Jew first, and also of the Gentile. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. The due medita­tion of either, with the cer­tainty as well of the one as the other, serving not a little to further us in our morti­fication.

Christs sufferings: Christs sufferings. An espe­ciall furtherance unto morti­fication. [Page 120] 1 Pet. 4.2. For as much then as Christ hath suffered for us in the flesh (saith Saint Peter) arme your selves likewise with the same minde; 2 for he that hath suffered in the flesh hath ceased from sin: that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. Hereof the same Apo­stle informs us in the second Chap. Who his owne selfe (saith he) bare our sinnes in his owne body on the tree, 1 Pet. 2.24. that we bring dead to sinnes, should live unto righteousnesse.

Heaven: Heaven, who so looketh for Christ from Heaven, cannot but lead an heavenly life, for our conversation is in Heaven (saith Saint Paul) from whence also we looke for the Saviour, Phil. 3.10. the Lord Jesus Christ. So unto Ti­tus, [Page 121]Teaching us that denying ungodlines and worldly lusts; Tit. 2.12. we should live soberly, righteously, and godly in this present world, looking for that blessed hope, 13 and the glorious Appearing of the great God, and our Saviour Ie­sus Christ. Thus Moses. Hee chused rather to suffer affliction with the people of God, Heb. ii.25.26. then to en­joy the pleasures of sin for a sea­son; esteeming the Reproch of Christ greater Riches then the Treasures in Egypt; for hee had respect to the Recompence of the Reward.

Finally, that wee may in­deed mortifie our lusts; deale wee with them as Ioseph did with his Mistris, and Pharaoh with the Israelites.

For Ioseph.

• 1. Being tempted by his [Page 122]Mistresse to lye with her,
  Gen. 39.8.
  he gave her at the very first, a flat deniall.
• 2. Hee yeelded sufficient reasons for his refusall, 9 as well in respect of his master, her selfe, as God.
• 3. Though shee spake unto him day by day, 10 yet hearkned not he unto her to lie by her, or to be with her.
• 4. When being occasio­nally alone in the house with him, 12 shee had caught him by his garment, saying lye with me; he left his garment in her hand, and fled, and got him out.

So being tempted by our lusts and entised, We are to deale with our lusts, as Ioseph with his Mistris. doe we flat­ly refuse to yeeld unto them; render we also reasons of our refusall, that therby they may appeare the more unreasona­ble, [Page 123]as from the duty which wee owe unto God, the in­junctions which wee have re­ceived of him; the variety of blessings, whereof (through his blessing) wee are dayly made partakers. The unex­pressable joyes in Heaven laid up for mortifi'd persons: the severity of Gods justice to be showne on the impenitent: the filthinesse and pollution of Sin; with sundry the like. But if yet they will not bee gone, supposing to weary us with their importunity, wee must bee as resolute in refu­sing, as they in urging, even stopping our eares at their insinuating perswasions. Yet if at any time having some ad­vantage, they make use of it, and lay hold on us, leave wee [Page 124]our garments with them, and get us gone, rather then they shall force us to yeeld, and to become defiled; be wee con­tent to forgo goods, good name, friends, yea our very lives, that wee may bee presented chast Virgins unto Christ.

For Pharaoh. 1. He made the Israelites, Exod. 1.10.11. bondslaves.

2. Hee wisely compassed their destruction in the death of their children, 16 when they were first borne.

3. Hee commanded that the Male-children should be drowned. So

• 1. Make we bondslaves of our lusts, as which then will quickly be gone from us.
• 2. Do we wisely compass their death,
  Deale wee with our lusts, as Pharaoh with the I raelites.
  even at their ve­ry conception, at the furthest [Page 125]their birth, being then wea­ker then (afterward crushing the viper in the very shell) not suffering the same to come in, though knocking at the dore of our hearts.
• 3. Cast them in the sea, drowning them by the teares of true repentance.

Object. Obj. 1. But (may some say) here's a great stirre indeed, much a-doe about nothing. God I thank thee, Lu. 18.11. that I am not as other men are, extortioners, unjust, adulterers. I finde not my selfe troubled with evill motions, and fleshly lusts, as are others: I never had such evill thoughts, or have been at any time assaulted with strange temptations, as such and such complain themselves to have beene: I doubt not [Page 126]but that I may spare the pains that are heere required, and y [...] doe well enough.

Anſw. Ans. 1. Thy condition is not unlike unto his, Simil. who be­ing desperately sicke, is not­withstanding perswaded, that hee is in good health; or the fool's, which conceiveth him­selfe to excell in wisedome. The more insensible thou art of thy lusts, and of thy spiri­tuall bondage under them, the more art thou in bondage unto them, the more is thy whole man under their sla­very. 2. Naturally wee are Eagle-ey'd in respect of other mens corruptions, but pur­blind in respect of our owne, being hereof even willingly ignorant. 3. Whom the Di­vell hath once captivated, and [Page 127]marked for his owne, he suf­fereth to walke according to their hearts desires; not trou­bling them as it were any fur­ther, as being already his owne in full possession. Note. Nei­ther indeed careth he, which way he bring men under, pro­vided hee may in thrall them one way or other. 4. Unlesse thou oppose thy corruption, and use the meanes here pre­scribed for the killing of thy lusts; undoubtedly they will in the end kill thee, and bee the everlasting destruction both of thy body and soule.

Ob. But thus should I here live uncomfortably, Obj. 2. as even those doe which notwithstan­ding truly endevour to mor­tifie their lusts, according to the rule of Gods Word.

1. It's only at some times, Anſw. not at all times, as especially when they doe first begin to mortifie their lusts, or God is pleased to visit them by some great crosse or temptation. 2. Mortification, hath in it indeed paine and sorrow, sin having a strong heart, and so not soone killed, the same sticking as fast in our nature, as a tooth in our head, or our soule to our body, which will not be driven away without force and violence. 3. Though weeping may be in the Evening, Psal. 30.5. joy commeth in the Morning: though our afflictions are many, Psal. 34.i9. yet doth the Lord deliver us out of them all. Simil. The Sunne is som­times eclipsed, sometimes darkned by Clouds; wait a little while, it will shew it's [Page 129]light. Our life seemeth un­comfortable: it will not bee long ere we shal abound with comforts. Imagine we that a­ny of us should fall, Simil. and there­by breake a leg or an arme, though in respect of the pain, we could wish our selves in a manner out of the World; yet being well set, and care­fully drest, and dayly grow­ing more & more in strength, we live in comfort, that all shall be well: we are conten­ted to sow in teares, Psal. i26.5. even to indure the painefull dressing thereof, that we may reap in joy by enjoying the use of the same, as aforetime. Not un­like is our condition in this World; but much more com­fortable, as being more cer­taine. 4. This World is not [Page 130]our place of mirth; and in us sorrow must needs precede joy: Ioh. 16.20. Verily, verily, I say unto you (saith our Saviour) that yee shall weepe and lament, but the World shall rejoyce; and ye shall be sorrowfull, but your sorrow shall be turned into joy.

Ob. But if through Christ we obtaine salvation, Obj. 3. what need wee taske our selves to this duty of Mortification? why may wee not live as wee list?

1. Because Christs sufferings are available unto no other, Anſw. but such as mortifying their lusts and affections, live re­ligiously and holily. 2. Be­cause it's the voyce of Christ himselfe; Luk. 9.23. If any man will come after me, let him deny himselfe, [Page 131]and take up his crosse dayly and follow mee. Tit. 2.14. 3. That hee gave himselfe for us, that hee might redeeme us from all iniquitie, and purifie unto himselfe a pe­culiar People zealous of good works.

Ob. But many have heere in this world used divers and sundry meanes to bring their body under, as by watching, Obj. 4. fasting, scourging of them­selves, going bare-footed and barelegged many miles toge­ther; who notwithstanding have had no comfort here in the assurance of Gods favour, neither by all likelihood shall see the face of God with com­fort hereafter.

It's no wonder, Anſw. 1. because Mortification as it consisteth not of some of those exter­nall [Page 132]shewes of Will-worship at all; Wherein Mortifica­tion chief­ly consist­eth. as to weare hair-cloth, scourge ones selfe, goe on Pilgrimage, and the like: so it consisteth not wholly in the others, watching, fasting, and the like; but especially in the crucifying of the in­ward Lusts and Affections, which doe even reigne and domineere in them. 2. Be­cause they perswade them­selves that by those they doe merit at the hands of God the forgivenesse of their sinnes, with life everlasting, then which, what can more crosse their present and future well being? 3. Because God hath thus in justice dealt with such sorts of persons from time to time, Ier. 2.13. even that by forsaking the fountaine of living waters, [Page 133]they should dig unto themselves rotten cisternes.

Ob. Obj. 5. But the wickednesse of my heart is such, the inor­dinate Lusts and Affections proceeding therefrom so ma­ny, that I know not either how to avoid such things as are to bee avoided, or attaine such things as are to be attai­ned for the constant perfor­mance of this dutie: so hard, whorish, crooked, blind, proud, covetous, rebellious, and stubborne is this heart of mine, that dayly to my great disquiet, and no small vexa­tion, I am tempted to innu­merable evils; yea often times so strange, monstrous and un­naturall, that I do even trem­ble thereat. Note. Neither can I be free therefrom in any place, [Page 134]at any time, or in any condition, the same, even at Prayer in the Church: at the publique or private reading the Word, &c. bending its forces against me, to withdraw my mind from Gods service, and sub­ject the same to its slavery: so that what to doe, or what course to take, that those mo­tions may not be turned in­to actions, I am even at my wits end.

Thy condition is such, Anſw. as doth even befall the dea­rest Saints of God here on the earth, the Lord in wise­dome suffering those thornes of the flesh to remain in them for their further humiliation; yet are they not to bee con­temned, though usuall in the Saints, but by all meanes to [Page 135]be opposed, abhorred, loa­thed, encountred, wee must not feede them, either by me­ditation or occasion: our hearts being of a Gun-powder dis­position, whom a very spark of opportunity inflames, and sets all in a combustion. Now the meanes, Through the Spirit the prece­ding means become ef­fectuall. whereby as well the former meanes become unto us effectuall, as our day­ly lusts (how great soever) kept under, and further and further weakned, proceed not indeed from our selves, though dayly shewing their efficacie in us, but from the good Spirit of God. Through the Spirit doe wee mortifie the deeds of the flesh; Rom. 8.13. as Saint Paul implieth. No man can mor­tifie sinne unlesse by the Spi­rit, Simil, as no man by ordinary [Page 136]means vanquish a strong ar­med man without Weapons. We are as able with our lit­tle finger to shake the Foun­dation of the Earth, as to shake off one sin by our owne strength. 1 Cor. 3.6. PAVL may plant, APOLLOS water, but GOD a­lone giveth the increase: though our hearts were never so wil­ling, and our paines in sub­duing our Lusts both conti­nuall and extraordinary; yet if the Spirit doe not accom­pany us, all is nothing worth, as through whom alone the fore-mentioned meanes are blessed, and worke together for the best unto us.

Queſt. How the Spirit hel­peth our mortifica­tion.But hovv doth the Spirit worke towards the mortifying of Sinne?

Anſw. 1. By detecting and disco­vering [Page 137]sinfull thoughts and a­ctions. 2. by stirring up an hatred of them, and griefe for them. 3. by kindling fervent Prayer, to get strength a­gainst them. 4. by bringing to mind sentences of the Word, which are as a sword to cut downe sin. 5. by making us watchfull against sinne, to a­void all occasions of it, and use all sanctified meanes a­gainst it.

Queſt. Seeing the assistance of the Spirit is of such absolute ne­cessity; How to obtaine the Spirit. what means are there to be used for the obtaining of the same?

Anſw. Some things are by us to bee avoided, as others to bee performed.

Things to bee avoided, Things to be avoided. 1. Resisting the Spirit, as did the [Page 138] Iewes. Act. 7.51. Yee have alwayes resisted the Spirit (saith St. Stephen) as your fathers have done, so do yee. This is, when men by arguments, reasons, and ocular demonstra­tions laid before them are convin­ced in their consciences of the truth; yet knowing that they are truth, will notwithstanding set downe their resolution not to doe it. Eph. 4.30. 2. Grieving the Spirit, that is, the commission of any thing that makes the Spirit to loath the Soule. 2 Thes. 5.19. 3. Quenching the Spirit, that is, carelessnesse in the using of the means of grace, whereby the Spirit is increased, or not cherishing the good Motions thereof, in the practice of such Duties as the Spirit moveth us to doe.

Things to bee performed. Things to be perfor­med. 1. We must out of a sense and [Page 139]feeling of our owne weak­nesse, acknowledge our ina­bility, either in abstaining from that which is evill, or performing that which is good. 2. We must get an as­sured knowledge of the ex­cellencie of the Spirit, and all­sufficient operation herein. 3. Wee must even hunger and thirst for the Spirit. 4. We must by continued Pray­er bee earnest with God, to bestow him upon us, as is ma­nifestly implyed in that of our Saviour. Luk. 11.13. If yee then being evill, know how to give good gifts unto your children: how much more shall your heavenly Father give the holy Spirit to them that aske him? 5. Wee must che­rish every good Motion of the Spirit in our hearts, ei­ther [Page 140]to pray, or to heare, or to meditate, or to praise GOD, &c. not suffering the same to lie without Practice: Thus, by what meanes the Flesh with the Lusts and Affections thereof is to be encountred; and so of the 6 ^th. Particular.

CHAP. VII. Motives, or encourage­ments unto this spiritu­all Combat.

AS the weapons of our war­fare are not carnall, 2. Cor. i0.4 but mighty through God, to the pul­ling downe of strong holds: so fight we not as uncertainly, 1. Cor. 9.26. not as beating the ayre, but in the as­sured and certaine hope of a glo­rious and fruitful victory. Arguments whereby a Soldier may bee induced to fight. Many are the Arguments whereby a Soldier may bee stirred up to fight; desire of revenge: fidelity to his King and Coun­trey; [Page 142]love to his Captaine and fellow-Soldiers; an ambitious desire of honour; feare of pre­sent danger, and future shame, if the enemy be not resisted; The equity of the cause; Ig­norance of the enemies strength and forces: An enemies weak­nesse, and cowardise; remem­brance of former Victory; with sundry the like, but with most this is the main, even the love of gaine, the hope of an ensuing rich booty; probability of a good­ly spoyle: The very same is the Christian Soldiers condition. Many motives we have to in­duce us to mortifie our con­cupiscene, whether habituall, or actuall: See the fourth Chapter. the flesh with the inordinate lusts and affections thereof (as I have already shewed at large) but not any [Page 143]allureth us more (if so much) then the hope of profit; an assured expectation of many rare, sweet, excellent and comfortable Fruits ensuing heereupon. To this end let me here offer a brief of them unto your view.

1. By fight­ing against our lusts, we obtain. We obtaine unspeakable peace, and quietnes of soule, even that peace of conscience that pas­seth all understanding. 1. Peace of conscience. Phil. 4.7. Being at warre with our corruptions, we are at peace with our own soules: yea, most friends to our selves, when we are most foes with our Corruptions. As warre abroad, Simil. is found to be a present remedie against civill dissentions of Subjects; so warre with sinne is the cause of our tranquillity with our selves. A bloody warre doth [Page 144]often occasion a settled peace; by warring against our Lusts wee reape this benefite. Did wee consider, that nothing causeth the God of Heaven to srowne upon man, but sin; that he is a consuming fire, Heb. 19.31. and an everlasting burning; that it is a fearfull thing to fall into the hands of the living God; that a wounded Spirit none is able to beare; Pro. 18.14. that with the ungodly even the stones of the field, as in like manner all other crea­tures are at variance, would wee harbour within us any thing that might displease God? would wee not cut off if it were our right hand, and pluck out our right eye, yea, part with our very Lives at his command? Note. how much more war against our earthly mem­bers, [Page 145]thereby to be reconci­led to him? Did we but con­sider the excellencie, utility, sweetnes and worth of peace, whether outward or inward, spsrituall or corporall, with our selves or others, God or Man, wee would not thus serve our lusts and pleasures, we would scorne to enjoy the pleasures of sin for a season; we would willingly renounce if it were the whole World, rather then deprive our selves thereby of Gods favour, and the comfortable fruits of the same. Doe we warre against our Lusts? we are not at war with our Maker. Warre wee against our Lusts? our Soules dwell at rest, our consciences void of terror, amazement, disquietment. Crucifie wee [Page 146]the Flesh, with the affections and lusts thereof? wee shall have little or no leisure to take causlesse unkindnesses, to pick needlesse quarrels, and to provoke others against us by our injurious carriages; yea, Prov. i6.7. our wayes thus pleasing to God, even our enemies shall be­come our friends.

2. We have dayly ex­perience of Gods pow­erfull pre­sence. Wee have daily experience of Gods powerfull presence ac­companying us, whereby even we (of our selves poor silly weak creatures) doe maintaine warre against such potent Adversaries, yea further and further grow up­on them, and put them to the worst. What made the Iudges (whom God raised up to de­fend his People) to fight so valorously against the Enemy, but the certainty they had [Page 147]that GOD went along with them? Doth not the Captain of the Host of the Lord still accompany us to fight for us? Psal. i8.29. By the Lord have not wee run through a troup, and by our God leaped over a Wall? 32 Doth not God gird us with strength, and make our way perfect? 33 Maketh he not our feet like Hinds feet, and setteth us on high places? Teacheth not hee our hands to warre, 34 so that a how of steele is broken with our armes? and should we not then be encou­raged to fight? A great wonder. Is it not won­derfull, that such weake and silly Creatures as wee are, should so prevaile over Sa­than that powerfull Prince of darknesse, as not to yeeld to the smallest motion of Sinne with pleasure; but (as the [Page 148]Marriners of the Sea by pum­ping cleare the Ship of the water, Simil. it draweth, lest by the neglect therof, the same fur­ther and further encreasing) the Ship should sinke) but earnestly to oppose it, expel­ling the same, partly by not yeelding thereunto, or if up­on the sudden wee yeeld, by repenting thereof, and refu­sing to yeeld obedience ther­unto, yea doing the contra­ry with pleasure and thanks­giving to our gracious God, through whom wee are thus inabled in some measure to subdue our lusts? Oh the joy and gladnesse abounding in our hearts, when our GOD strengtheneth our hands to war by degrees to overcome those invvard Beasts, Ser­pents, [Page 149]Cockatrices, young Lyons, and Dragons! Indg. 4.2i. I assure my Soule that Iael rejoyced no more in taking the Smiths hammer, and therewith fast­ning a naile in Sisera's tem­ples, 1 Sam. 17.51. and David in cutting off Goliahs head with his owne sword: then the People of God boast of Gods power, and rejoyce in his Name, vvhen they overcome the wicked one, by quenching his temp­tations, which are like fiery darts to slay the soule; they rejoyce I say in that power of GOD inabling them (like Iudah as bold as Lyons to re­sist their enemies, Gen. 49.9. and defend their right, Simil. Gen. 49.14. when others (like Issachar couching under bur­dens) are slaves unto Sathan and their owne lusts.

Somtimes indeed the Saints are wounded and blacked with these fiery darts; The Saints gaine by their for­mer falls. but they are never wholly over-come, nay even from hence doe they through Gods goodnesse reap no small advantage. Psal. 68.i3. Have they lien among the pots? they rest not till they be as the wings of a Dove, covered with silver, and her fethers with yellow gold. Find they themselves in any sort defiled? they run to the fountaine opened to the House of DAVID for sinne, Zech. 13.i. and for un­cleannesse. Yea, as great Sol­diers when their blood is once drawn, are the more inflamed with desire of revenge: so are they further incouraged unto a swift pursuit of Sathan, that they may bruise his head, and of themselves to take an holy [Page 151] revenge for their security and negligence in suffering the presence of God (which is to them as the Nazarite haire unto SAMPSON) to bee ta­ken from them. Doth Sathan watching his time, take them at unwares; as the Philistims shaved off SAMPSONS locks whilst hee was asleepe? Iudg. 16.19. Doe they at any time fall through lack of circumspection? Through grace they lay the same to heart, and so redouble their forces, that they may over­come and tread downe that Prince of darknesse, Rom. 16.20. being per­swaded that the God of peace shall bruise Sathan under their feet shortly. Through grace do they profit by their haltings, not to halt any more, being carefull in the meane time [Page 152]that their haltings may bee healed: Heb. 12.13. therefore lift they up the hands that hung downe, and the feeble knees, and make strait steps for their feet, lest that which is lame be turned out of the way. They learne wisedome by ex­perience, as David did, when he perceived the falshood of Saul his father in Law, he e­ver suspected him thereafter, and laboured alwayes to a­void those snares which hee laid for him: Iudg. i6.3. and Samson when he took the dores of the gate of the City; and the two posts, and went away with them, prevented the treachery of the Philistims (by whom once be­fore he was deluded) which laid wait all night for him in the gate of the Citie, Gods Saints (I say) by their holy [Page 153]feare, watchings; experience of Sathans deepnes, and their owne vveaknesse, learne to be more circumspect. Oh the loving kindnes of God, The un­speakable goodnesse of God. vvho hath reveiled all the wiles of Leviathan, the peircing and crooked Serpent, his cruelty, his importunity, his vvatch­fulnesse, the divers vvayes whereby hee hideth the na­ture of sinne, that the bitter­nesse thereof be not discove­red, as also the naughtinesse of our owne hearts, ready at all times to give him enter­tainement; if through his goodnes we did not watch o­ver the same with all diligence. What a good God have wee, who not only fighteth for us, but also advertiseth us of all the enemies of our salvation! [Page 154]Much vvas the King of Israel obliged to the Prophet of God, 2 Kin. 6.9. for revealing unto him the King of Arams purposes against him, Simil. as vvhereby he did more then once avoid the danger; but much more are vve to our gracious God for reveiling unto us by his faith­full Embassadors Sathans ma­nifold guiles, vvho is at all times, and in every place, and with every lust ready to de­ceive us; standing at our right hand to bee our Adversarie: yea for our sakes fiercely re­buking him. Zech. 3.2. And the Lord said unto Sathan, The Lord re­buke thee, O Sathan, even the Lord that hath chosen Ierusalem rebuke thee: Js not this a brand pluckt out of the fire? Though wee at some times feare to be [Page 155]overcome; though wee may doubt that vve are indeed o­vercome; though vve may be as it were at the very last cast even ready to faint and give over; yet through the power of God are wee so preserved, that not any shall pluck us out of his hands; yea, Hos. 14.5. as the dew re­vives the withered herbs, the meditation of foregoing com­forts shall so revive us, that our youth shall bee renewed like the Eagles. Oh for pitty, Psal. i03.5. that our God should thus by his powerfull presence accom­pany us, and out of his affe­ctioned love towards us, be ever arming us by his coun­sels, comforts, exhortations, threatnings, &c. and yet that wee should at any time give place to the Divell, in making [Page 156]provision for the Flesh, Rom. 14.13. to accom­plish the lusts thereof!

3. No small glory doth redound unto God. No small glory doth redound unto God. He that made the withered stick of Aaron to bring forth fresh flourish­ing Almonds, Num. i7.8. and made the poore mans withered hand to become whole, Mat. i2.i3. to the glory of his name; and in like man­ner opened the eyes of the blinde, Mar. 8.23. even the same powerfull God, by our dayly Mortification, and the subduing the remain­der of corruption wherewith we are diseased, defiled, woun­ded, getteth glory to himself, as who not only forgiveth our iniquities, Psal. i03.3. but likewise healeth our infirmities. To vvhat end were wee created, but to set forth the glory of God? De­laying to mortifie our Lusts, [Page 157]we delay the performance of that duty, for which we came into the World: A necessa­ry conside­ration to further Gods glory. would wee but consider that howsoever Sathan with his Adherents hath done vvhat in him lieth to hinder us from the remissi­on of our sinnes, from renova­tion in Christs blood, from sanctification of the Spirit, as in like manner he hath gone a­bout to hinder the power of the Word, and blessing powred upon the Sacraments, and the Blessing that accompanieth the sanctified fiery fornace of affliction; out of which the Children of God come like purified gold; yea, and would hinder deaths sting to be ta­ken away, and so us from ly­ing downe void of sinne, pure chast Virgins for Christ; and [Page 158]yet that hee is letted in every of those his designes, would we by denying to mortifie our Lusts, thus rob God of his glo­ry? i Sam. ii. 2. As the men of Iabesh Gile­ad answered Nahash the Am­monite requiring that he might thrust out all their righteyes, and lay it for a reproch upon all Is­rael. 3 Give us seven dayes respite, that we may send messengers in­to all the Coasts of Israel, and then if there bee no man to save us, we will come out to thee. So might we, Sathan endeavou­ring by his continued and re­iterated temptations to draw us unto sinne, that if we should not be succoured, we were unable to withstand him. Simil. But as they were delivered on the seventh day: So inasmuch as herein Sa­than aimeth at the eternall [Page 159] reproch of our gracious God, and of his deare Sonne Iesus Christ, and holy Spirit, with the shame of the holy An­gels, our attenders, and our owne who are the Israel of GOD, seeking to pierce our soules and bodies thorow with the speace of sinne, 1 Sam. 18.11. as Saul cast a speare at David to have nai­led him to the wall. Our gra­cious God, who is jealous of his owne glory will undoubtedly by inabling us to oppose this our spirituall Nahash, and our sinnes his Ammonits, thus glo­rifie himselfe. His head is al­ready broken in the person of our Saviour: at sundry times also he hath had notable foiles given him by Christs members, being no more able to pre­vaile against them, then Go­liah [Page 160]against David; the Egyp­tions against the Israelites, the Canaanits against Ioshua and his Successors: What remai­neth but that we should still continue the warre, untill in the full and finall Mortificati­on of our lust, to the everla­sting praise of Gods glory, hee be trod under foot; As Naa­mans servants unto him; 2 King. 5.13. My father, if the Prophet had bid thee done som great thing, wouldst thou not have done it? how much rather then, when he saith to thee, wash and be cleane? So may I un­to you. If the Lord would for the glory of his owne name require us, to part with our goods, good name, lives; yea even the salva­tion of our Soules; we ought wil­lingly to assent thereunto, much more when for our further and [Page 161]more cōfortable fruition of those requireth us, but to mortifie our Lusts.

4. Through our remnant of cor­ruptions mortified by grace, We obtain a continu­all holy fear, out of the sense of our owne weaknesse. wee obtaine continuall feare, through sense of continuall weaknesse on our owne part; for certaine it is, that if the Lord should leave us, but for a time; the very smallest temptation were of force to overcome the strong­est Christian; Note. the least fiery dart of Sathan, which hee ta­keth out of his owne Quiver, being indeed extreamly ve­nimous, crooked and deceitfull. The Wine that Noah drunke deceived him, who notwith­standing was not purposely excessive therein. Hee had strength no doubt to have o­vercome a stronger tempta­tion, [Page 162]if God had not left him for a season: What a meane temptation was Davids look­ing on Bathsheba, the damosels questioning of Peter, Dalilahs feigned teares unto Samson? The Sins I confesse in which the Saints fall thereby, as also the dishonour of Gods Name, and the Churches dammage through the same bee not small; yet the LORD that brought light out of darknesse, Gods chil­dren profit by the sins of others. doth even hereby worke for the good of others, as who learn from the same, that even the best are unable to stand by them­selves; and that if even the strongest sort of Gods Giants, bright shining Starres in the fir­mament of God; have notwith­standing now and then slipt, yea fallen into grosse and great sins; [Page 163]they themselves weake babes in comparison of the other, must be somuch the more watchfull over their owne wayes, working out their owne Salvation with feare and trembling. Note. They are daily practised in the work of Mor­tification, doe not with Cham and Shemei, scoffe or raile at the falls or miseries of the Saints; neither with the fil­thy flies feed upon the sores of the Beast, leaving his whole parts, Simil. neither (as those that vvould goe into a Chyrurgions Shop, and take a profitable Instrument, seruing to the cnt­ting away of dead flesh, and therewith kill themselves) doe they enter into the great Book of Gods Scriptures, so wresting every thing, that the Word of life becommeth unto [Page 164]them the savour of death; and Christ a stone of ease to his own, 1 Pet. 2.6. a precious stone, and a sure Foun­dation; becommeth unto them a stumbling stone, and a Rock of offence; and the threatnings of the Word, which to the godly are terrours to terrifie them, and are said in the Proverbs to be the corrections of the Lord, Pro. 17.i0. are scoffed at and counted but winde, Ier. 6.10. Ezek. 7.7. an eccho or sound of an hill; but taking notice of their owne corruption, and how easily they themselves may be thereby intrapped; they walke warily, alwayes taking heed lest they also fall. Oh how many out of the faults of others gather poyson, and not honey with Samson out of the Lyons belly! Luk. 13.2. The Iewes in the dayes of Christ justified them­selves [Page 165]in comparison of those on whom the Towre of Shilo fell, but were willed of Christ, in like manner to repent. Others have fallen, how soone may wee? He that thinketh he stan­deth, 1 Cor. 10.12. must take heed lest hee fall. Too too many there are which imitate the falls of the Saints, i Sam. 3i.5. as Sauls Armour-bearer af­ter the evill example of his Master, did in the like man­ner slay himselfe. Simil. As Saul kil­led himselfe with his sword wherewith he had foughten against his Adversaries, Many imi­tate the Saints fals, but do not with them repent. so are there not a few which use the falls of the Saints as swords to run their soules thorow, falling by their example, as though God would be as mer­cifull to them in their pre­sumptuous fearfull falls, as to [Page 166]those who fell through the violent flood of forcible and sud­daine temptations, or as though it lay in their hands to repent, as those extraordinary per­sons who had extraordinary repentance, given them of the Almighty that they might be examplars of Repentance: here­of though the Wicked make these ill uses, or rather abuses, yet are Gods Children, like good Husbands: Simil. They profit alwayes, both by the vertues of the Saints, and their infir­mities; as good Husbands will make good use even of dongue. They learne, I say, hereby to worke out their owne salvation with feare and trembling. Note. They learne also to take heed they fall not when they suppose themselves to stand; yea they [Page 167]also see a thousand infirmi­ties in themselves which they would never have marked, if both they themselves had not fallen in some, and observed to have fallen in the like.

5. We obtaine hereby a passage to slay our outward and actuall sinnes: We obtain a passage to slay our outward actuall sinnes. for when the Cocka­trice is crushed in the shell, how shall it come to be a fiery flying Dragon? Simil. When the leakes of the Ship are stopped, and the water which came in thereat emptied out, how shall it sinke? and if the de­fects of an house be repaired, it cannot ruine.

It is much more easie to quench the first sparkles of fire, then vvhen they have in­creased into great Flames. Through curbing our inbred [Page 168]corruption we prevent many actuall rebellions. How to prevent a­ctuall re­bellions. Let wee the fire burn within, even give way unto our inbred lusts, (how well soever vve looke to the outside) impossible it is, but that the flame vvil burst forth in some one or o­ther fleshly Lust; Mat. i2.34. for out of the abundance of the heart the mouth speaketh, and the corrupti­on that is in the World is through Lust. 2 Pet. 1.4.

Object. They that outvvardly lead a good life cannot but be well reformed.

Anſw. If indeed their life be tru­ly good, comming like good fruit from a good tree; then as the same is pleasing and ac­ceptable to God; so doth it necessarily imply the hearts reformation, but being one­ly [Page 169]good in appearance and show, the sundry sorts of ver­tues wherewith it is covered, or rather hypocritically co­loured, doe but make the same more detestable to God. When the Fountaine is pollu­ted, Simil. can the streams be whol­some? Because the Apples of Sodom are outwardly goodly and beautifull, must it needs follow that they are not dust within? Because the Scitua­tion of a Citie is pleasant, 2 Kin. 2.i9. must it needs therfore be granted, that the water is not naught; or the land barren? Who will call the froth of the Sea good for the whitenesse thereof, or a foule wall pleasant because overcast with lime? or a Black-amore faire though farded all over? Where there is inward [Page 170]sanctification, there is indeed outward reformation; but this without that is meerely coun­terfeit, in which regard worse is by farre the condition of hypocrites, then that of A­theists, as to whom many woes belong; Math. 23.29. Woe, woe, woe, with a witnesse.

6. We shall have lesse to doe in the end of our journey, We shall have lesse to doe in the end of our jour­ney. if all our dayes we be breaking up our fallow ground. Oh how com­fortable is this if wee would duely weigh it in the just bal­lance of the Sanctuary! If we have from time to time taken a particular accompt of our own wayes: How to judge our selves eve­ry day. If we have at the least twice every day censu­red the false deceitfull trea­cherous heart, and her dole­full traine of earthly members: [Page 171]if we have arraigned the trai­tor and her followers, the eye, the eare, the tongue, the hand, the foot: if wee have deman­ded them in Gods steed, whe­ther they have beene all the day gathering or scattering for God, or against him, upward or down­ward, glorifying God or disho­nouring him; at home working in our fathers service, or wan­dring with Dinah from our fa­thers house; Gen. 34.1. when the answere comes as in the presence of God, it will either be accusing or excusing, or deceiving (if wee be not the more circum­spect, and jealous over our selves upon consideration of by-past deceitfulnesse) or flat­te [...]ing. Now we (as I said be­fore) being in the roome of of God, must give and pro­nounce [Page 172]a right and just sen­tence, Simil. every day and night; for as it is with them that justifie the wicked, Pro. 17.15. and condemne the righteous, both are abominati­on to God, so to condemne our selves that day, when Gods Spirit hath bin working with us in every good worke and dutie (though on our part in great weaknesse and infirmi­tie, as well in abstaining from evill, as performing of that which is good) is no small injury to God, as vvho hereby hides his manifold benefits be­stowed upon us, and thus ei­ther in censuring the dispensa­tion of his grace, (because it is not according to our wishes, or according to our sense and feeling, or as we have received of his Majestie in times past, [Page 173]or as others receive) or not acknowledging the same with thanksgiving. How dan­gerous it is for us rash­ly to con­demne our selves. Thus I say to judge our selves, as it is dan­gerous: So is it no lesse un­profitable, neither furthers it our Spirit in progresse to Life eternall; nor doth it pro­voke the good Spirit of God to help us, since his Majestie getteth such an evill reward at our hand; nor get we here­by our consciences pacified, ei­ther yet obtaine our hearts de­sire. It were best then as is manifest by the light of the Word (and I have found by experience deare bought) to let our soules keepe silence to God, and to thank his Majestie every day for the least measure of grace; Note. for indeed the least blast of the winde of the Spirit, is not onely [Page 174]miraculous, and above deserving, but also above the highest measure of thanksgiving, either in this world, or in the world to come. Let then murmuring depart, and thanksgiving keepe her roome, whereby we shall ob­taine as greater peace of con­science, so greater encrease of grace, to Gods both approbati­on and acceptation.

Againe, What we are to doe when the Conscience doth justly accuse us for crimes commit­ted. if after triall the conscience doth justly accuse us in such and such points of blemishes inwardly and out­wardly unknowne to any; in ward, unknowne either to Angels or Devils; outward, unperceived even by the most judicious Spirits (for of grosse sinnes or such others, as holy men of God would judge wor­thy of censure, I doe not now [Page 175]speake) wee are in no wayes to flatter or justifie our selves. In these blacks and blemishes I would counsell thee poore soule not to flatter thy selfe but deeply to accuse thy selfe, with great remorse. Thus cen­suring thy selfe, thus repenting for the sinnes of the day past, yea the sinnes of thy best, ho­liest, and most zealous acti­ons, thou shalt goe to bed with the voice of joy and gladnes, of praises and thanks­givings. After that thou hast felt and uttered that which Ieremy speaks. Ier. 3.22. It is of the Lords mercies that we are not consu­med, because his compassions faile not; They are new every mor­ning; thou liest downe with an assurance of pardon; thou liest downe as it were with­out [Page 176]sinne; as who both grie­vest for thy sinnes commit­ted, and resolvest to lead a new life. Hast thou perfor­med this? Psal. 127.2. joyfull will thy nights rest be unto thee, God giving his beloved sleepe; They certainly that have tasted this, and of this wil say Amen to it.

But this tryall is yet to be abridged into a narrower roome. An exact and com­pendious forme of selfe exa­mination. Ere the evening come, we may not onely forget the dayes wandrings, as in like manner the good influences of Gods goodnesse towards us; but also wee may be many times hinder'd from this great, necessary, profitable, and commendable triall, what by our selves through sleepines, and what by others; it being likewise a maine policie of Sa­than [Page 177]to make us put the same off from one time to another, whence it commeth to passe, that the worke becommeth more difficult (this dongue re­quiring to be swept out every day, and we unable to remem­ber two or three dayes wan­drings) It is then most requi­site for the good both of soule and body, for the obtaining of that precious jewell tranquil­litie of mind, for the weakning and overthrow of the Divels forces, to turne dayes into houres, as houres into minutes. If in praying, reading, confer­ring, Meditation, hearing of Gods word, and the like, wee be unfaith full, The delay of selfe tryall how dangerous. by the least de­lay of this self-triall, and self­judging, Sathan getteth too much advantage towards the [Page 178]troubling of our tender Con­sciences, contrarily. If at all times, in all places, in all companies, and upon every occasion, out of our particu­lar secret, separate walking with God; we shall take our selves to doe, demanding of our selves as it were, What we said? What we thought? Whether we edified our selves and others? Whether wee glorified GOD or not? Whether we remembred our selves, the Church, our end, the great day, our heavenly inheri­tance, though but by one ejacu­lation, or some Pilgrims looks; wee should quikly perceive the benefit, much good would it worke to our selves and others. Thus should we find vvhat good wee have received by others; how we have been [Page 179] affected with the company of the ungodly (as whether wee have vexed our soules or not, whether we have reproved sin with boldnes, or failed here­in:) in vvhat state our con­science standeth, as whether or not wee have had mercy to keepe the same undefiled; and the tendernesse thereof conti­nued, the same being in us both at home and abroad, as a sweet companion. Hereunto if we be attentive; thus if wee doe employ our time, gathe­ring withall the good things vvhich wee have seene and heard abroad; as in like man­ner making use of all good provocations to sharpen us, (though this sort of iron to sharpen iron is very rare) the good which we shall reap here­by [Page 180]by will much ease our soules, and augment our spirituall treasure. Thus if wee would doe (I will not boast or whis­per that I have exactly thus done, yet others have with all their might endevored here­in, and mind through the as­sistance of Gods good Spirit so to doe unto the end of their Christian Race) wee should thus doing get great aboundance of extraordinary Christian joyes and ravishments, as pledges, or the earnest of the Spirit given to us, under the hope of the fulnesse of eter­nall joyes. If we have left off those glorious exercises, (not any wayes hindring either praying, reading meditating, or any other spirituall worke in the Vineyard; but rather [Page 181]much furthering the same) If I say we have omitted them, doe we blame our selves, if vve have gotten dumb tongues in stead of open, withered harts, in stead of mollified, dirt for gold, blindnes for eye-salve, po­verty of grace for riches, beg­gerly cloathes for rayment of white linnen; for a feasting, a troubled conscience, a shew of godlines, for the power therof; small mire and dew in place of great waters, senslesnesse for watchfulnes, and tender feelings. If this be thy state, dolefull is thy change, fearfull this de­sertion. Thou must repent in time, getting thy heart and endeavours inlarged, mighti­ly and sincerely renewing thy Covenant with God, vvhereby thou shalt at the length per­ceive [Page 182]why the Lord hath ab­sented himselfe so long; and againe enjoy his sweet pre­sence, and the glorious to­kens of his affectioned love.

7. Wee doe further and further hate sinne. We obtaine hereby a further & further hatred of sin, an higher and higher detestation thereof, with all the severall sorts of the same. In the Ceremoniall law the same was shadowed under leprosies uncleanissues, uncleane birds beasts, foules, leprous gar­ments, as also by the unclean­nesse of men and women, Levit. 11.12, 13, &c. vvho­soever was defiled by any of those was to be purified from his uncleannesse. In the verity are all these figures accom­plished; Let us cast off the work of darknes (saith the Apostle) and make no provision for the flesh to fulfill the lusts thereof. Rom. 13.12.14. [Page 183]He saith not, cast off the worke, but the workes of darknesse, not the lusts, but the lusts of the flesh. So elsewhere, hee saith not, purge out one part of the old le­ven, but purge out the old leven, 1 Cor. 5.7. that is every part, the remnant crummes thereof, like to that where he saith that I may pre­sent you as a chaste Virgin to Christ. 2 Cor. 1i.2. Will the Lord Iesus look upon any uncleane per­son? Shall it bee perfected where it was not begun? So the same Apostle; Eph. 4.22. Put off con­cerning the former conversation the old man, which is not a part of sinne, but all the old garment thereof, as men when they goe to bed put off all their cloaths, or those that cast away an old, ragged, torne, and worne gar­ment, whereof they are asha­med, [Page 184]and never intend to put on againe) and put on that new man which after God is created in righteousnesse and true holi­nesse, Eph. 4.24. even all the parts, not one part alone of the gar­ment; we are to abstain even from all appearance of evill, 1 Thess. 5.22.23. and to bee so sanctified, that our whole Spirit and soule, and body be presented blamelesse unto the comming of our Lord IESVS CHRIST; wee must ab­staine even from the garment spotted with blood. Simil. As the Ne­thinims left not in the Tem­ple of Solomon any uncleane thing not swept away: So must every one of us be a spirituall Nethinim in our owne soule, to sweepe away all uncleannes; yea, the least idle thought; Math. 12.42.8. for it is not a King like Solomon [Page 185]that comes into this Temple, but one in every respect grea­ter then Solomon the Soveraign of the whole World, vvho neither will nor can abide any uncleannesse. His house, Note. his bed, his garden, his taber­nacle, his temple, (a Christi­an Soule is all those) cannot be too neatly and cleanly kept. Deserveth not such a guest who is purer then the Hea­vens, and abideth not where impuritie is entertained: de­serveth not he (I say) to dwell in a pure heart peculiar to himselfe? yea, so jealous he is, that hee cannot indure that any other should come there, and being the great high Priest himselfe with the seven eyes, cannot bee deceived with a shew of puritie; but (unlike [Page 186]unto the jealous Husband in Numb.) knoweth both when, how, Num. 5.i2. and by whom his bed hath beene polluted. If our Savi­ours first comming required preparation of his way in our hearts, Math. 3.3. and his continuall pre­sence vvith us; namely, since he vvent to Heaven, and mar­ried us to himselfe, Hos. 2.19. in mercie, truth and compassion, the like; how then should we think to bee arrayed, who are conti­nually called to the marriage of the Lamb? If this standing continually by the preaching of the Word and Sacraments, benefits, promises, correcti­ons, &c requireth such pre­paration; deserveth not his last comming greatest prepa­ration of all, 2 Pet. 3.i0.11. when the Ele­ments shall be dissolved, and the [Page 187]Earth burnt with fire (which notwithstanding never sin­ned, but was subjected to vanitie for our sinnes? What manner of persons ought we to be in all holy conversation and god­lines? Alasse for pitty, wee weigh not such counsels and directions, prescribing us to cast away all our Idols, (as Rachel, Leah, Gen. 35.4. and the family of Iacob gave them to be buried ere ever they went to Bethel.) Alas, I say, and so may we all, wee have journyed to Gods Bethel vvith our Idols of abo­mination, taking hold on the horns of the Altar vvith hy­pocriticall Adonijah, 1 King 1.50. and 2.28. and bloody Joab; yea, which is worse, we think to come to the Bethel of Bethels, GODS holy House in Heaven, not­withstanding [Page 188]we reserve yet some Idols not cast away, which are of us secretly vvor­shipped, putting as it were a wall betweene God and us, as did the Idolaters mentioned by Ezekiel. Ezek. 8.7. If such were their secret, how great think wee were their open abominati­ons? Sathans policie. O strange policie of the Prince of darknesse, by whom thousands are brought through the wicked imaginations of their heart, under that fearfull woe; even who call evil good, Isa. 5.20. and good evill, that put darknes for light, and light for darknes; that put bitter for sweet, and sweet for bitter! how are they decei­ved with the false, arrogant, and perverse opinion of their owne heart, about true re­pentance inward and outward? [Page 189]dreaming be like, that actuall abstinence from actuall sinnes is sound and sincere Repentance. Mar. 6.20. What availed it Herod to ab­stain from many actuall sinnes, in the meane time retaining one Idol, his sinne of Adultery, or Incest? Isa. i.1i.i2.13.14. What availed it the Jewes to continue their Sacrifices, observe the new Moones, and Sabbaths, offer incense, &c. in the mean time living in hypocrisie? Could the Lord away with the same? were not both themselves, and their whole Worship abomi­nation in his sight? The inten­tion of the heart not sufficient of it selfe. Neither is it enough to alledge the intention of the heart, if in the meane time their conversation be sinfull: Iam. 3.15. such wisedome com­meth from beneath. He that ab­hors one sinne will abhorre all; Note. [Page 190] and they that rightly have re­spect to one of Gods commande­ments, as they are Gods comman­dements, will have respect to them all; as hee that breaks one, breaks all; for the Comman­dements are so linked toge­ther, that if one be broke, all will dissolve, except that one be repaired: Simil, and as they that broke one of the Acts of the Medes and Persians (though unrighteously decreed) were put to death; Dan. 6.15. and they that maintaine any one Rebell, Simil. are accounted of as if they had maintained all the Kings ene­mies, (as accordingly Abimi­lech the Priest with all his Fa­thers House were slain by Saul, 1 Sam. 22.18. for his supposed Conspiracie with David, in giving him of the Shew-bread, and Goliahs [Page 191]sword) and they that break any one Statute, are as well liable unto the Kings censure, as if they had broke them all; 1 King. 2.46. (as Shemei found by experience through his going out of Ie­rusalem, contrary unto Solo­mons direction) so are all those liable unto the severity of Gods justice, The dan­ger even of one sinne unrepen­ted of. which doe wittingly and willingly main­taine in themselves any one raigning bosome sinne. May not an house set on fire in any one part, bee at the length burnt to ashes, as well as if it had beene set on fire in sun­dry places? will not one cord as well hang a thiefe, as many? may not Saul be as really slain by his one (one) sword, 1 Sam. 31.4, as hee had beene if every Philistim had given him a stab with a [Page 192]severall one? nay, further: May not a Naile in the hand of Iael as well destroy Sisera, Iudg. 4.21. as Baraks Sword or Speare could have done? a stone out of a sling, no lesse fell mighty Goliah to the ground, 1 Sam. 17.49. then his owne sword cut off his owne head? May not a man as well bee drowned in a pond or pit of water, as in the middle of the Ocean? I may yet descend lower. May not an haire throt­tle one? a flie choke one? a crum of bread occasion a mans death? It is thus with sinne, with every sin, with the smal lest sinne, even the least wan­dring thought, the least idle word, the smallest sinne (if any can be so truely termed) de­serveth Hell fire.

8. We doe hereby attaine un­to [Page 193]a true hatred of sinne, We hate sin for sin, or as it is a breach of Gods Lawes. not so much for the punishment thereof, as for it selfe. For even Repro­bates, though they hate not sinne as sinne, or because it is a transgression of Gods Law; yet may they hate it in re­spect of the punishment ensu­ing thereupon: and so in out­ward appearance seeme ha­ters of sinne. But Sathan here­in, howsoever with the Pain­ter he draweth the colour of the fire; yet cannot he paint the heat thereof: The un­godly not true haters of sinne. though his Instruments seeme haters of sinne; yet are they not so in truth, but for by respects. They doe not hate sinne for sinne, as the Saints do in heart, and outwardly testifie in word and deed. Mortifica­tion like circumci­sion. This precise Mor­tification answers very pretti­ly [Page 194]to the Figure of Circumci­sion: as all the fore-skin was put away; so will not the Lord have any one sinne to remaine in his Saints unmor­tified: which they are not accordingly to oppose, hate, and persecute unto the death. This sort of true Repentance, as it is prophecied in the Per­son of the penitent Idolaters; Isa. 27.9. so is it verily accomplished in all penitent sinners, to whom our God makes all sinne (and that for sinne) so odious and detestable both inwardly and outwardly, that they cast it a­way like a menstruous clout, crying against their Sinnes, hence away, in token of their extream indignation therat. We understand that the Jews in signe of that inward hatred [Page 195]that they had at our Lord and Saviour without a cause, cried, Away with him, away with him, Luc. 23.18. we out of this should gather an infinite and endless hatred against sin, The Iewes hatred of Christ an Argument to work in us hatred of sinne. as through which our Lord taking upon him our sinnes, suffered all this. We must even so hate it as to cast it out, to afford it no en­tertainment, and from our ve­ry hearts to cry against it, Hence, away, away with it: yea, dayly and hourly to run unto God by Prayer for the assist­ance of his Spirit against the same; Note. that if those pricks of the Flesh may not wholly be removed, and we wholly rid of this Old man during our abode heere in this vale of misery; Rom. 6.12. yet that sinne may not so reigne in our mortall bodies [Page 196]that we should obey it in the lusts thereof.

Thus ye see, that howsoe­ver our good God is pleased to leave even in his dearest Saints some dregs of corrup­tion (as the Canaanites were left in the land, Iude 2.3. for the fur­ther triall of the Israelites) yet as out of the belly of the Lyon Samson had honey, Iudg. 14.8. so even out of them, and in the dayly mortifying of them, the Saints gather no small store of fruitfull benefits, and hea­venly comforts, sweeter then the honey and the honey-combe. Thus of the motives or encou­ragements which wee have unto this spirituall Combat; and so of the seventh Particular.

CHAP. VIII. Necessary Caveats to bee observed in this spiritu­all Encounter.

AS in temporall Warfare, it is ordinary for the Generall of the Army to di­rect his Soldiers how to be­have themselves in the Bat­tell, Directions no lesse needfull in this spiri­tuall, then they are in the cor­poral war­fare. when, where, how, and against whom to fight; what Weapons to use, what courses to take, to daunt the enemy: how to discerne and make use of advantages; against whom especially to bend their [Page 198] forces: how to prevent the enemies Stratagems; and so in other particulars: no lesse requisite is this course in this our spirituall Warfare. 2 Sam. 21.15. Skil­full David may venture too farre to the endangering of his life: 2 Sam. 11.16. wary Ʋriah may step into the forefront of the Bat­tell, and fall; when as ano­ther standing had been fitter for him. 1 King. 22.32. The Captains of the King of Syria may mistake Je­hosophat for Ahab; 2 King. 14.12. Amaziah may provoke Iehoash to his owne overthrow; 1 Sam. 4.3. the Isra­elites may so relye upon the Arke of GOD comming a­mongst them, as if assuredly they should bee saved from their enemies, that as wel they themselves shall be vanquish­ed, as if taken by the enemie. [Page 199]Benhadad with his two and thirty Kings that helped him may be drunk, 1 King. 20.16. not dreaming in their jollity that an hand­full of Israelites shall van­quish both him, them, and their populous Armies. Thus may it befall us in encounte­ring the Flesh. Caveats there­fore being prescribed, accor­dingly must wee follow our prescriptions.

The Caveats are these. The Cave­ats.

• 1.
  We must not be lets unto our selves in vanquish­ing our corruup­tion.
  Wee must not through our worldly mindednesse, or unneces­sary employment of our selves a­bout the things of this world, be lets unto our selves in vanquish­ing our lusts, as ESAV depri­ved himselfe of the blessing through his wearisome hun­ting; [Page 200]and the Gadarens bad CHRIST depart out of their bounds;
  Mat. 8.34.
  and the wicked Jewes caused God to depart frm the Temple.
  Ezek. 10.
  How can those van­quish their lusts, which doe not so much as to this end set the least time apart?
• 2.
  We must not cast a­way our armour or in any sort yeeld.
  Wee must not cast away our Armour, or in any sort yeeld; but still keep firme our confidence in GOD; For, if any man draw backe, his Soule shall have no pleasure in him:
  Heb. 10.38.
  Whereunto that of the Psalmist agreeth. For loe,
  Psalm. 73.27.
  they that are farre from thee shall perish: thou hast de­stroyed all them that goe a who­ring from thee.
• 3.
  We must be wise in the ap­plication of Scrip­ture unto our selves.
  We must not apply unto our falls of infirmity such places of [Page 201]Scripture as are to be understood of theirs that sinned presamptu­ously (as that of Eli unto his Sonnes.
  1 Sam. 2.25.
  If a man sinne against the Lord, who shall intreat for him?) or such as are spoken of Reprobates; as that unto the Hebrewes,
  Heb. 6.4.
  It is impossible for those who were once enlighte­ned, and have tasted of the hea­venly gift, &c. if they shall fall away, to renew them againe un­to repentance. And againe,
  Heb. i0.26,
  If we sinne wilfully after we have received the Knowledge of the Truth, 27 there remaineth no more sacrifice for sinnes, but a certaine fearfull looking for of Judge­ment, and fiery indignation, which shall devoure the adver­saries. So that of Peter:
  2 Pet. 2.20.
  For, if after they have escaped the pol­lutions of the world, through the [Page 202]knowledge of the Lord and Savi­our Iesus Christ, they are againe entangled therin, and overcome, the latter end is worse with them then the beginning, &c.
• 4.
  We must prepare for new con­trary winds
  We must prepare our selves for new contrary winds to hinder us in our spirituall sailing to Heaven: though already we have been assailed by divers: neither must those so daunt us, as that we are not to imi­tate Christs Disciples,
  Ioh. 6.19.
  who when through the vehemen­cie of the Tempest their Ship could not saile, endeavou­red notwithstanding to row. Though wee cannot goe on in the course of Godlines so swiftly as we would, we must notwithstanding go on, tho in a smaller degree.
• [Page 203]5.
  We must cry out a­gainst our sinnes.
  When wee perceive our selves to be over mastered by any temptation, and even forced as a forced woman;
  2 Sam. 13.19.
  then must we with Thamar (forced by deceitfull Amnon in the privie Cham­ber of our heart) openly cry out against the Devill with a penitent heart, that the Lord may a­venge our quarrell,
  2 Sam. 13.29.
  as Abso­lon was stirred up to bee a­venged of Amnon.
• 6.
  We must a­void secu­rity.
  We must beware of the false bed of security and deceitfulnes of sin, (notwithstanding our ex­perience of Gods former pre­sence) lest any wayes delighting therein,
  Cant. 3.2.
  wee bee driven to seeke Christ, but lose our labour. Just­ly doth the Lord punish this sinne of security by desertion, then which what can be more [Page 204]grievous to the Saints? Grie­vous undoubtedly it was un­to David,
  Psal. 51.8.
  when being thus chastised, he cryed unto God, Make me to heare joy and glad­nesse, that the bones which thou hast broken may rejoyce. 11 Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy sal­vation, 12 and uphold mee with thy free Spirit. Jonah was asleep, but the stormy tempest, and stinking belly of the Whale awaked him. David was a­sleep, but the sword awaked him. Noah was asleep, but Chams scorning awaked him.
• In this bed lay the Israelits, but 70. years Captivity awa­ked them. Oh if wee could learne wisdome by their fol­ly, and their after repentance [Page 205]stirre us up unto repentance! If God thus punish his owne children for their securitie,
  Note.
  what shall be the Portion of the wicked that are in a dead slumber? how sudden and strange, how fearfull and ter­rible, how horrible unutter­able shall their wakening be? Such was Cains, Achitophels, Pharaohs, Indasses, Sauls, A­bimilecks, Belshazzars and di­vers others; how fearfull they were here, their ends shew; how lamentable their last shal be, when at the blast of the Trumpet they shall rise out of their graves,
  Mat. 25.i2.
  that of the foo­lish Virgins may declare; woe, woe, woe; wofull is their con­dition when they shall be­hold the terrible Judge com­ming in flaming fire to render [Page 206]vengeance unto all such as know not God,
  2 Thes. 1.8.
  neither obey the Gospel of our Lord Iesus Christ. If the beginning of their sorrows be so terrible, what will the end be? O who can expresse the the thousandth part of that which they shall then feele? If their entrance into Hell be so fearfull, what are the fire, worme, blacknesse of darknesse, perpetuall separation from God, his Angels, and Children, and whatsoever might afford them any comfort? Then shall not we repent that God hath beene pleased heere to awake us by his gracious cor­rections, and mercifull visi­tations out of the bed of se­curitie: then shall our mouths bee filled with laughter for our deliverance out of the captivity [Page 207]of Babylon. Then shall not we forget to sing our perpetuall Hallelujah, when we shall ex­perimentally feele an actuall difference made between the wheat and the chaffe, the gold and the drosse, the good fishes and the bad, the good ground and the evill, the fruitfull tree and the barren, the sonnes and the bastards, the sheep and the goats, the good figges and the rotten, the womans seed and the Serpents, Gods children and Sa­thans. Then shal we with one mind and voice blesse the glo­rious Trinitie, that as our wa­kening differed from the wick­eds, so also our Portion. Oh blessed bee our God,
  Psal. i7.15.
  wee shall behold his face in righteousnesse, and shall bee satisfied when wee awake with his likenes.
• [Page 208]7.
  All sinnes have not the like proportion of labour in morti­fying.
  Wee must not thinke that all sins have the like proportion of labour in mortifying; the greatest is to bee imployed a­bout our inward inbred cor­ruption, as being our greatest and most deceitfull enemie, opening the dore to all the rest.
  Ier. 39.3. Simil.
  As when the gates of Jerusalem were made open for Nebuchadnezzar, all his Nobles, Servants, and Soul­diers; in like manner entred thereat, ruining as well Jeru­salem it selfe, as the Temple of God which was the beauty thereof. So, if our hearts shall once admit that cruell Ne­buchadnezzar the devill, such a rout will also enter in, that thereby as well the powers of the soule as body, shall be captived, and more hardly [Page 209]used, then those Kings whom Adonibezek kept in slavery;
  Iudg. i.7.8
  when this is by Sathan mis­used, defiled, or polluted, complaine wee unto God, as Gods people did of Antiochus Epiphanes for polluting their materiall Temple.
  Psal. 79.1.
  O God, the Heathen are come into thine in­heritance, thy holy Temple have they defiled, they have laid Ieru­salem on heapes. So shall wee finde that as Antiochus (not­withstanding of his power and craft) was in Gods good time severely punish'd, his pride abated, the pollutions of the Temple clensed, Ido­latry abolished, Images broke in pieces, the blood of the Saints revenged, the Temple re-edified and gloriously a­dorned: so Sathan shall bee [Page 210]dispossessed, and wee set at liberty.
  Ioh. 2.15.
  As Christs entry into the Temple of Ierusalem was powerfull, to the casting out of the buyers and sellers, and overthrowing the Tables of the Money-changers, and seats of them that sold Doves; so shall his entrance be into our soules to the ejection of Sathan who hath stollen thereinto. Then shall Satan with greater shame be excluded, together with the whole rabble or divellish host of wicked thoughts by him brought in,
  2 Chron. 2.
  then Azari­ah was shut out of the Tem­ple by the Lords Priests, for presuming to offer incense in the house of the Lord.
  Note.
  Oh shameles impudent spirit, who hath beene thrust out of Hea­ven,
  Iude 6.
  and compelled to depart [Page 211]out of men whom thou hast possessed,
  Mat. 9.33.
  and when we were dead in sinnes and trespasses wast through Gods mercy cast out of us,
  Eph. 2.1.
  and since the first time of our conversion art hated and abhorred of us; and when the fiery flames of zeale and love were strong in us, (we speake it to Gods glory) hast beene often vanquished by us, and beene forced to flie from us; yea, through the power of our pittifull God, and his blessing on our prayers, watching, fasting, reading, me­ditating, on the sweet Word of Life, conferring, retired­nes, (whence have proceeded unspeakable Joyes, yea rather unutterable Ravishments, when wee could have said with Peter,
  Mat. i7.4.
  It is good for us to [Page 212]be here, and which wee could aboundantly discover, if it were not lest the sense of the now want of them might wonderfully discourage us, or that others the Saints of God should think that we glo­ry in our selves) and such like heavenly exercises hast even trembled and quaked; how darest thou now thou caitife, thou hel hound, thou damned wretch, thus usurp the seat of God, or defile his holy Temple? even this shall add unto thy torments. Now seeing that the full and absolute possession of the heart is that whereat Sathan mainly aymes; it must be your care O deare sonnes and daughters of God, to keep the same with all diligence:
  Pro. 4.23.
  but if haply he hath already got [Page 213] possession; you must by all means endeavour to get him dispossessed, and thereafter still to be clensing and washing the same from the filthines he hath left behind, which being but a little negle­cted, will put you to a great deale of trouble; and as a root of bitternes quickly ma­nifest it selfe in its pernici­ous fruits.
• 8.
  Of the first motions of sinne wee must nei­ther be too curious, nor alto­gether carelesse.
  Touching the first mo­tions unto sinne in us, (get­ting grace to resist the same indeed, though not without great griefe of minde) wee must neither be too curious, nei­ther yet altogether careless there­of. Too curious, in a sub­stantiall and deepe triall of them, most of them being so vaine and idle, as we cannot [Page 214]imagine whence they should arise in us:
  To be too curious a­bout them is harmful.
  Thus to do, were to goe about a worke both harmfull, impossible, unpro­fitable, and cumbersome: harmfull, as whereby we hin­der our peace of Conscience, and put off a better exercise, even the true triall of our heart, with the sincere Cir­cumcision of the same: impos­sible, as who shall never bee able to comprehend their number, no more then wee are of the Starres of Heaven, or sand which is by the Sea­shore: unprofitable, inasmuch as when wee have done all that we can doe, they are in­evitable; not the holiest men of God, (extraordinary persons) being freed therefrom: cum­bersome, as which would con­tinually [Page 215]employ us, so that we should not performe any other dutie, how comforta­ble or profitable soever; the same being indeed as sudden, so through Gods goodnes no less swiftly flying away:
  To be al­together carelesse of them dan­gerous.
  Alto­gether careles, as which pro­ceed from an heart in part unsanctified. By reason of them our tender Consciences must at some times deepely lament, even that the house of the soule which should be filled with the glory of God, is any wayes filled with such smoke as ariseth from the fie­ry fornace of the heart not wholly reformed.
  Simil.
  That they may be restrained, the Stone must bee put on the Wells mouth, our hearts enclosed as a Fountaine, not else to be [Page 216] opened, but when some springs of heavenly waters are to bee drawne from thence to re­fresh the thirstie soule,
  Gen. 29.i0.
  as Jacob when Rachel came to water her Fathers Sheep, removed the stone from the wells mouth, and after they were watered, put it on againe.
• 9.
  We must ask pardon for our se­cret sinnes.
  Wee must not in any case neglect to aske pardon for our secret sinnes which we drinke in, whereof wee are not aware, and which seldome come to bee re­membred of us. As wee are to pray for the pardon of pre­sumptuous sinnes, of the sinnes of our youth, of sinnes knowne; so are we to pray to be clensed from secret faults,
  Psal. i9.i2.
  sinnes un­knowne: though unknowne to us they enter in;
  Gen. 3i.30.
  yet as Jacob (upon Labans complaint that [Page 217] his Gods were stollen) suspected no doubt that some of his had them,
  Gen. 35.2.
  and so could not rest satisfied till they were delivered unto him, and hee had buried them;
  Simil.
  so may we suspect that wee are guilty of no small number of them, and accordingly pray to be for­given them.
• 10.
  The flesh not alwaies mortified when it seemeth so to be.
  We must not conceive that the flesh is indeed mortified, when it seemeth so to be; for seeming­ly it may bee, when indeed it is not; as when the occasion of sinne is removed, when it is not violent: when its act is removed from one sinne unto another; when through the feare of judgement it is re­strained: when the strength of nature is spent, &c. our evi­dence must be sounded, then [Page 218]in those, else it is but very slender.
• 11.
  Mortifica­tion must be conti­nued.
  Having aswell to our own as others thinking mortified our lusts, our worke is not then at an end. The heart is not so mor­tified, but there is still sinfull corruption in it, which requires continuall Mortification.
• 12.
  Faith in Christ must precede mortifica­tion.
  We must not conceive that first wee must be moritfied, and then lay hold on Christ for re­mission of sinnes: for till wee be (in some measure) assured of the pardon therof through Christ, we shall never soundly slay the same,
  Note.
  mortification being indeed a fruit of faith.
• 13.
  Lusts to be distingui­shed the one from the other.
  In opposing our sinfull and fleshly luste, wee must carefully distinguish betweene them and others; for all are not carnall, but some naturall, as others [Page 219] spirituall. Those from these may be thus differenced.
  Fleshly lusts how discerned.
  They are ever immoderate; They are for the most part unsavory and loathsome: They are unto flesh and blood marvellous pleasing, and give corruption a marvellous measure of Contentment. They leave nothing but vanitie and vexation of spirit behind them.
• 14. Howsoever, after many a fiery dart throwne at us, wee meet with many others, haply old ones made with a new devise; or it may bee new ones, wherewith wee were never before either ac­quainted or assaulted;
  Wee must not give o­ver to fight even to the end.
  yet must not wee give over; but after the example of PAVL and other Worthies, fight the good fight,
  Gal. 6.9.
  not being at any time weary of wel-doing as who in due time shall reape if we faint nor. Had [Page 220]wee but grace thus to lay the matter to heart, that if wee fight not, we shall live in slave­ry under the divell, the world and the flesh, of all others the greatest, or rather the onely slaves; but if we fight manfully, and persevere therein, wee shall bee conquerors over all those, and as victorious Kings trample Sathan under our feete; we would seeke to pre­vent our own misery, and get an assured possession of glory, gather courage in our decay­ed spirits, and lustily goe on. Did we but call to mind how often the Lord hath beene pleased heretofore to help, the same,
  1 Sam. 7.1 [...].
  would be as Eben­ezer unto the Israelites to en­courage us against our spiri­tuall Philistims. As the Israe­lites in after ages, reading how [Page 221] Joshua had once before dis­comfited Amalek,
  Exo. 17.15.
  and of the Altar which Moses did then build, calling it by the name of Jehovah Nissi, that is, the Lord is my banner; could not but be encouraged hereby to have warres with them;
  Simil.
  so is it with Gods children calling to mind their former spiritu­all victories: of whom it may be more truely said, then Da­vid did it of Saul and Ionathan:
  2 Sam. 1.22.
  From the blood of the slain, from the fat of the mighty, the bow of Ionathan turned not back, and the sword of Saul returned not empty.
  Note.
  They have greater joy and gladnes, with more plea­sure and contentment, in stri­ving against their corruption of nature, (which by degrees they still lessen and weaken) [Page 222]then the greatest souldier hath to glut his sword with the blood of his enemie. Strive wee against these beasts (our beastly lusts) as Paul fought with the Beasts of Ephesus;
  1 Cor. 15.32. Beastly men either or both.
  those were outward, but these are inward beasts. If those had pre­vailed, they would only have killed the body if these should, they would destroy both body and soule: those might have beene overcome with bodily weapons; these no otherwise but by the whole Armour of GOD, Faith, Hope, Repen­tance, the Word, Prayer, with the other pieces; yea, in fighting against these, Gods power is after an especiall manner manifested. Quit we our selves then like men,
  Iudg. 16.39.
  so dealing with our lusts as Sam­son [Page 223]with the Philistims, even by slaying moe of them here­after, then heretofore wee have done; as hee moe at his death then in his life; yea,
  i Sam. 15.3.
  as Saul should not have spared any one Amalekite, but utter­ly destroyed them all: so doe we destroy the whole brood of our sinfull and fleshly lusts, not sparing any one of these cursed Amalekits. Thus of the Caveats to be observed in this our Warfare, and so of the 8. Particular.

CHAP. V. How to discerne when we prevaile against the Flesh, with its inordinate Lusts and Affections.

AN enemie is not alwayes vanquished when he see­meth so to be: Iosh. 8.15. Ioshua and all Israel made as if they were bea­ten before the men of Ai, and fled by the way of the wildernesse; yet was it meerely out of Policie, to draw them out of their Ci­tie, Iudg. 20.39. as afterward the Israelites to the same end used the same Stratagem when they discom­fited [Page 225]the Benjamites. It is thus with our Lusts, they may seeme to bee mortified, when indeed they are not, but on­ly wait their fittest oppor­tunitie to doe us mischiefe. Signes whereby to discern whether our lusts be morti­fied. How then we should judge of them, many or few, great or small, strong or weak, violent or peaceable, conquerers or conquered, discerne wee by these signes.

1. Gal. 5 24. They are Christs. They that are Christs have crucified the flesh with the affecti­ons and lusts: and they that are in him, walke not after the flesh, Rom. 8.1. but after the Spirit. How to know whe­ther we be in Christ. Art thou in Christ? then thou art a mor­tified creature, else not.

Q. How shall I know whe­ther or not I am in Christ?

A. If thou walkest in the light; 1 Ioh. 1 6. [Page 226] if thou walkest as Christ walked; 1 Ioh. 2.6. if thou keepest his commande­ments, 1 Ioh 3.24. and hast his Spirit in thee; if thou perseverest in the know­ledge and obedience of the Co­spel: 1 Ioh. 2.24. if thou art fruitfull in good workes; Ioh. 15.2. 2 Cor. 5.17. if thou art a new crea­ture, teh art thou in Christ.

2. Rom 8.1. They that walke after the Spirit walke not after the Flesh. They walk after the Spirit. Walkest thou after the Spirit, then walkest not thou after the Flesh, but art a mortified creature.

Q. How to know whe­ther wee walk after the Spirit. How shall I know whe­ther or not I walke after the Spirit?

A. If thou walkest after the Spirit, then livest thou not according to the motion and guidance of the corrup­tion of nature, but according [Page 227]to the motion and guidance of the Spirit of grace and san­ctification. Thou earnestly de­sitest both to know and walk in the good way. Thou doest in every thing runne unto God by prayer, that he would guide and direct thee. Thou resolvest in every thing to please God. Thou preferrest his will unto all things else, profits, pleasures, prefer­ments, yea and thine owne life too. Thou walkest care­fully, warily, and circumspe­ctly, alwayes ordering thy steps with discretion, lest thou shouldst in any sort tempt, vexe, grieve, or quench the Spirit.

3. Rom. 6.1 [...]. They are alive unto God They that are indeed dead unto sinne, are alive unto God, [Page 228]through Iesus Christ our Lord. They doe really and truely partake as well of the vertue and efficacie of Christs death unto Mortification, as of his Resurrection unto newnes of life. Being on the one part mortified persons, in whom the death of Christ hath broken the force of sinne, that it cannot reigne, in whom the vigor and force of sin (which is the life thereof) is crushed and extinct, in whom sinne cannot bring forth such bit­ter fruits as it was wont to do before sanctification, Simil. who therefore even as men who have so lost their bodily strength as it cannot be recovered, are said to be dead while they live, how soever sinne doth still re­maine in them, are truly said [Page 229] to be dead thereunto, because the power and strength of sinne is sore abated, and day­ly lessened and weakened, so on the other part are they quickned and moved by the holy Spirit to doe what is pleasing, and acceptable in Gods sight. A diffe­rence be­tweene na­ture and grace. It's so in nature I confesse as it is in grace, hee that is corporally dead, doth not corporally live, but hee that is spiritually dead, doth spiritally live, he is dead indeed unto sinne, but alive unto God, yea, his being dead unto sinne, Note. doth argue that hee is alive unto God, as his being alive unto God, that he is dead unto sinne.

4. They that are dead are freed from sinne. Rom. 6.7. They that are [Page 230]spiritually dead by mortificati­on, They that are spiritu­ally dead to finne are freed ther­from. they are freed (I say) from sinne, not in regard of its in­fection, I confesse, nor in re­gard of its corruption, which cleaveth to their nature, as skin to their flesh, or as flesh to their bones; nor in re­gard of the temptations unto sinne, How a child of God is freed from sinne. the godly being subject unto all these whilst they are in this life; but in regard of the guilt and punishment of sin, which is forgiven them through Christ, as also in regard of the authority, dominion, rule, com­mand, and compulsion of sinne, from which they are freed; so that although they doe sin; yet are they not led or ruled thereby. Art thou thus freed from sin? then art thou spiritu­tually dead, a mortified creature.

Q. How to know whe­ther we are freed from sinne. How shall I know whe­ther or not I am thus freed from sinne?

A. If thou hast no purpose at all to sin, but determinest with David to keepe Gods righ­teous judgements, Psal. 119.106. and so in all things to please him. If thou art affraid of sin, and with Io­seph resistest the inticements which may provoke thee thereunto, Gen. 39.10. shunning every occasion of sinne, and curbing even thy sudden motions unto evill. If thou dayly callest upon God to strengthen thee against the power of sinne. If sin dayly decreaseth in thee, so that thou findest its force and vigour more and more a­bated. If thou art truely grie­ved at thine owne and the sinnes of others. If thou re­joycest [Page 232]at thine owne, Rom. 7.24. and the spirituall freedom of others, lo­ving thy deare Saviour which hath freed thee, Rom. 9.2. and tendring the glory of him thy deliverer above thine owne salvation. Thou art thus freed from sin, and so spiritually dead; in­deed a mortified creature.

5. 2 Cor. 5.17. They that are new creatures are mortified creatures. They are new crea­tures. Old things are past away, if all things are become new. The more re­newed thou art, the greater thy reformation is both in heart and life, the more dost thou prevaile against thy corruption; the greater is thine encrease in the practise of Mortification. How to know if we be new creatures. An univer­sal change. Whether dost thou not finde in thy selfe an absolute change and alteration from that thou [Page 233]wast heretofore? Hast thou not now new eyes, New eyes. leaving with de­light to behold vanitie, co­venanting against Lust, and searching into the wonders of Gods Law? Hast thou not now new eares stopped against the entisements of the Ser­pent, New eares. and open to heare what God will speake? Hast thou not a new tongue, A new tongue. not to sing the old Ditty of Nature, to lye, sweare, backbite, flatter and the like; but to sing a new Song to the praise of Gods name? Hast thou not new hands, New hands not to smite with the fist of iniquity, nor to pull in with rapine and robbery; but to distribute unto the poore, casting thy bread up­on the waters, and giving the right hand of fellowship to [Page 234]every good action within thy reach? New feete. Hast thou not new feete, not to bee swift to shed blood; but to run the way of Gods Commandements? Art thou not renewed in thy na­ture, New na­ture. New gifts. having new gifts, (Know­ledge, Faith, Repentance, Humility, Prayer, &c.) New delights (in the Word, New de­lights. Sacra­ments, Prayer, Meditation on Gods Works, and the like.) New sorrowes for Sinne, New sor­rowes. for displeasing GOD, for the afflictions of Gods People) as in like manner new desires, New de­sires. after the purity of Nature, pardon of Sinne, softnesse of heart, the presence of God, audience in Prayer, and such like? New obe­dience, for its manner, matter and end. Art thou not new in thy obedience, both in regard of the manner of it, of the mat­ter [Page 235]of it, or end of the same, performing Gods commande­ments willingly, diligently, uprightly, universally, care­fully, at all times, and in eve­ry thing ayming at Gods glo­ry? New affe­ctions. Art thou not new in thine affections, renewed in the spirit of thy minde? New mind Eph. 4.23. New heart. Hast thou not now a new heart? for a stony, a fleshy heart: for an whorish, a chast heart: for a covetous, an heart weaned from the world: for a proud, an humble heart: for an hypocriticall, deceitfull and false heart, a sin­cere, plaine, and honest heart: for a darkned, an enlightened heart: for a stubborne, perverse and rebellious heart, an obedi­ent and willing heart? New ge­sture. Art thou not renewed even in thy outward gestures, being affa­ble [Page 236]and courteous to all, and walking circumspectly towards those that are without? If so, then art thou a new creature, Col. 4.5. a mortified creature, a conque­rour over the Flesh, with its affections and lusts.

6. A setting of ones self against all sinnes. They that are in some mea­sure truely mortified, doe not approve or connive at any one sinne in themselves; but to set themselves against some, as that in the meane time they are in like manner watchfull over all others. Settest thou thy selfe against all sinnes? canst thou not indure to give way unto thine owne heart in the en­tertainment of any one? Ma­kest thou it a matter of consci­ence, as to abstaine from pub­like, notorious, scandalous, grosse sinnes; so to abstaine [Page 237]from the least secret sinne, e­very idle word, or wandring thought? Leavest thou not a­ny one Amalekite alive that thou canst come at? Canst thou so farre deny thy selfe as to forsake all and follow CHRIST? Renouncest thou dayly even thy bosome sinnes, thy darling sinnes, thy best be­loved sins, of profit, pleasure, preferment? Gal. 5.19. Canst thou not away with adultery, fornica­tion, uncleannesse, lasciviousnes, idolatry, witchcraft, hatred, va­riance, emulations, wrath, strife, seditions, heresies, envying mur­ders, drunkennesse, revellings, with such like workes of the flesh, whether lesse or more mani­fest? Thou art a mortified crea­ture. Simil. As in nature death sei­seth on all the members of [Page 238]the body (till which time who can be said to be truly dead) so in grace, mortification must take hold on all our earthly members, else it is but un­sound and frivolous. Simil. As in nature a man may live though he cut off one of his limbs; so may a man in sinne, though he cast away not one, but ma­ny sinnes The examples of Ahab, Iehu, and Herod are pregnant to this purpose.

7 They that doe dayly grow in grace doe dayly mortifie sinne, They grow in grace. yet the more they doe grow in the one, the more doe they mortifie the other, 2 Sam. 3.1. Simil. As Davids house did dayly waxe stronger and stron­ger, but Sauls weaker and wea­ker; so being endued with the grace of mortification, grace [Page 239]will overcome nature, vertue vanquish vice, faith, repentance, holinesse, humilitie, love, pray­er, &c. encrease, when as thy lusts will decrease. Growest thou not in grace? Thou dost. How will it appeare? How to know whe­ther wee grow in grace. Thou lovest grace; thou labourest for grace; thou highly pri­sest grace; thy thoughts, words and works relish and savour of grace; thou canst not away with any thing that may in any sort hinder grace; thou art further and further e­namoured with the love of grace; thou still hungerest and thirstest for more grace, and canst not be satisfied with that thou hast already. Thou art every day more and more carefull to avoid sinne, more and more desirous to van­quish [Page 204]thy corruptions, more and more carelesse of the things of this World. Thus indeed appeareth it infalli­bly that thou growest in grace, and dayly prevailest against thy corruptions.

8. They hate sinne. They that doe truely mor­tifie their lusts, and in some measure prevaile over them, have anextreame hatred and de­testation thereof wrought in their hearts. Loathest thou sinne? dost thou truly hate and ab­horre it? questionlesse, thou prevailest over it. Qu. How shall I know whether or not I doe truely hate it?

A. If thou lovest the Lord, thou hatest sin; How to know whe­ther wee hate sinne. if thou canst not indure to speake a good word of it, or for it; if thy [Page 241]dayly actions tend unto its ruine; if thou grievest ex­ceedingly whensoever thou fallest thereinto, taking on thy selfe an holy revenge for the same; if thou hatest it not so much in respect of its effects, or punishment ensu­ing thereupon, as its very na­ture, being a breach of Gods Law; if thou grievest when it seemeth to have the better, but rejoycest when it is put to the worst; then dost thou hate sinne, and so prevailest a­gainst it: by degrees van­quishest the same.

9. They that doe truely mor­tifie their lusts, and prevaile o­ver their owne corruption, ha­ving once escaped the corruption that is in the world through lust; [Page 242]are exceeding carefull to avoid relapses therein, not againe to be entangled therewith. A burnt child dreads the fire; Beasts that have fallen into ditches or pits, will beware of them afterward. The Bird that hath escaped out of the Fow­lers ginnes, will avoid them another time. So the Saints remembring their former mi­sery and dangerous conditi­on whilst they were slaves un­to sinne, are so much the more carefull to keepe it under; to this end shunning the occasi­on of sinne, and abstaining e­ven from all appearance of evill. Hath Peter denied his Master? he will doe so no more. Hath David beene an adulterer? he will bee so no more. Hath Noah beene drunke? he will [Page 243]be more wary in his drinking after. But if God for their lea­ving of him, or their want of watchfulnesse and impro­ving his graces shall be plea­sed to leave them unto them­selves for a time, even after their knowledge, and acknow­ledging of the truth; so that they yeeld unto violent temp­tations, and fall into the very sadnes of their unregenerate condition; though they fall into the acts thereof, they fall not into the love thereof. They doe what they allow not, what they would not, what they are heartily grieved for. Thou art carefull to avoid all sins, but especially thine own sins, thy formerly dearly beloved sins; herein appeareth it that thou art a mortified Creature.

10. They that have a true sight and sense of their sinnes, doe in some measure mortifie the same. Art thou acquainted with Satans Stratagems? Art thou not ignorant of his wiles? Discernest thou the deceit­fulnesse of sinne? Observest thou the subtilty of the flesh, and how cunningly it would insinuate it selfe? Knowest thou its traps and tricks, its ginns and snares, its baits and allurements? Thou canst not but in the like manner avoid the same. Thou wilt not wil­lingly run headlong unto de­struction.

11. As before bodily death there is for the most part sicknes, and at the time of death both un­willingnesse to undergoe it, and [Page 245]painfulnesse in undergoing the same: They are truly hum­bled, and feele in themselves a great deale of unwilling­nesse. so before this death unto sinne, there is deepe humiliation and dejection through the sense and apprehension of Gods wrath wrought in us by the law of God, Simil. the soule being brought thereby, as it were unto the very gates of hell. There is also no small un­willingnesse in us to undergoe it, the Flesh having a strong heart, and so loath to die; as in like manner no lesse paine, then to pull out our right eye, or cut off our right hand. Hast thou beene thus spiritually dejected and affected? thou art a mortified creature.

12. As on those that are cor­porally dead, neither alluring ob­jects, flattering speeches, golden promises, hope of pleasure, feare [Page 246]of danger, Not any thing is of force to withdraw us from God. or such like, doe worke at all: so if thou art indeed dead unto sinne, thou wilt neither be terrified by threats, Simil. nor tickled with pleasures, nor shall any al­lurements withdraw thee from God; but still thou keepest fast hold on God (though at some times in great weaknesse) and continuest at deadly feud and open defiance with thy flesh, and all its ad herents: thus how to discerne when we prevaile against the flesh, and so of the 9th. particular.

CHAP. X. The Application of the foregoing matter.

HAving discovered the E­nemy to be encountred; shewed that it is to bee en­countered, laid open by whom it is to bee encountred; set forth the reasons why it is to bee encountred; declared af­ter what manner it is to bee encountred: described the meanes whereby it may bee en­countred; made knowne the Motives or Encouragements whereby we may bee stirred up to encounter it; propounded such necessary Caveats as are to [Page 248]bee observed in this spirituall Combate; as also manifested by what signes we may discerne when wee prevaile against it: What remaineth, but that as the Lord encouraged Mo­ses to fight against Og the King of Bashan ( feare him not, Numb. 21.34. for I have delivered him into thy hand, and all his people, and his land, and thou shalt doe to him as thou didst to Sihon King of the Amorttes which dwelt at Heshbon) and Moses encou­raged Ioshua from the Lord, Deut. 31.23. (Be strong, and be of a good cou­rage; for thou shalt bring the children of Israel into the Land which J sware unto them; and I will be with thee) as the Lord himselfe after the death of Moses; Iosh. 1.9. (Be strong and of a good courage, bee not affraid, neither [Page 249]be thou dismayed, for the Lord thy God is with thee whithersoe­ver thou goest) and Ioshua the Captaines and men of Warre that went with him, Iosh. 10.24. (Come neere put your feet upon the necks of these Kings; Iosh. 10.25. feare not nor be dismai'd, be strong and of a good courage: for thus shall the Lord doe to all your enemies, against whom you fight;) and Deborah Barak to fight against Sisera; Iudg. 4.14. (up, for this is the day in which the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee?) and the Philistms one another to fight against the Jsraelites; 1 Sam. 4.9. (Bee strong, and quit your selves like men, O ye Philistims, that ye be not servants unto the Hebrewes, as they have beene to you, quit your selves like men, and fight;) [Page 250]and Iahaziel the sonne of Ze­chariah a Levit did encourage Judah, the inhabitants of Ie­rusalem, and King Iehosaphat; 2. Chr. 20.15. (Be not affraid nor dismayed by reason of this great multitude: for the battell is not yours, but Gods, 2. Chr. 20.17. &c. Feare not, nor be dis­mayed; to morrow go out against them; for the Lord will be with you.) So sending every one of you to fight the Lords Battels, by warring against your own Lusts; I should in his name the more to incite you here­unto, and further incourage you herein, conclude all with a word of Exhortation.

What Argument might not be used for your encourage­ment? Arguments inciting us us to warre against our lusts.

Necessitie. Necessity. What more needfull? Doth not GOD command it, whose will both is and must be a Law unto us? Is not the Flesh still plotting our destruction? Are we not the further endangered, the more we yeeld unto it? Shall not our lusts be snares and traps unto us, scourages in our sides, and thornes in our eyes, if wee make any covenant with them? Are wee not thereby further and further defiled? Doe we not thereby further and fur­ther grieve the good Spirit of God? Is not our communion, familiaritie and acquaintance with God, further and further [Page 252] interrupted? Are we not ther­by further and further drawn to the commission of grosse and grievous sins? Will not this root of bitternes dayly produce in us most bitter fruits? Will not God be angry at our con­tinuance herein? Can it be o­therwise but that hee should inflict upon us heavy and fear­full judgements by reason of the same? Rom. 8.i3. If wee live after the flesh, shall we not die? Shall we not both here and hereafter be punished as perjured persons; Rebels against the GOD of Heaven; contemners of his Admonitions; despisers of CHRISTS death, and trea­ders under foot of his most precious blood; grievers of the Spirit; breakers of the hearts of Gods children? stum­bling [Page 253] blocks unto the Ʋn­godly?

Equitie. Equitie. What more just or lawfull? Is not sinne Gods enemie? Is it not a murthe­rer of the Lord of glory? Doth it not daily lust against the Spirit? Is it not one of the maine enemies of our soules salvation? Doth it not dayly provoke and stirre us up to the breach of Gods Lawes? Is it not a meere coozener and deceiver? will it not beguile us in the end? Shall wee not utterly misse of our hopes, if we trust to its offers, and fol­low its allurements? will it not requite us with losse in stead of profit, torment in stead of pleasure, shame in stead of credit, paine in stead of ease, [Page 254]misery in stead of happines, and Hell in stead of Heaven?

Ʋtilitie. Vtilitie. What more pro­fitable? Doe we not hereby obtaine tranquillity of minde, and dayly peace of conscience? have we not hereby dayly ex­perience of GODS powerfull presence accompanying Us? Doth not continuall glory re­dound unto the Majestie of the most high hereby? Is there not maintained in us an holy feare and suspition of our own weaknesse, whereby wee are humble-minded? Doe we not by opposing our inward cor­ruption, prevent and stay many outward actuall sinnes? Shall not have lesse to doe in the end of our journey if all our dayes we be breaking up our fallow ground? Shall wee no here­by [Page 255]by attaine unto an higher and higher detestation of sinne? Shall wee not hereby make conscience even of the least, of the smallest sinnes, as being breaches of Gods Law? Shall wee not hereby be assured of Gods love towards in Christ as well in the pardon and for­givenesse of our sinnes, as our continuance in the detesta­tion and mortification of the same?

Credit. Credit. What can procure more? Shall wee not hereby be esteemed of God, reveren­ced of the Angels, honou­red of all good men? I may adde, Mar. 6.20. that as Herod bare no small respect unto Iohn the Baptist (a patterne of the do­ctrine of mortification which [Page 256]hee urged upon others) so even the wicked will in their judgement (whatsoever they doe in their practise) approve of one that is throughly mor­tified. Thus shall it be done to the man who mortifyeth his lusts; hee shall be honoured of all; as in heaven most of all.

Ʋndoubted furtherance and helpe from others, Vndoubted furthrance and helpe. new strength and courage put in ourselves.

What the Lord said unto Ioshua touching his enemies, Iosh 1.5. There shall not any man be able to stand before thee all the dayes of thy life: as I was with Mo­ses; so I will bee with thee: I will not faile thee nor forsake thee. Saith not he the like un­to our soules touching our [Page 257] lusts, that they shall not stand before us? hee will goe along with us; hee will not faile us or for­sake us? Doth not hee goe a­long with us? doth not hee fight for us? hath not that great Lyon of the Tribe of Iu­dah bound that strong one, Rev. 5.5. and spoiled him, Col. 2.15. setting us at liberty? Gal. 5.17. lusteth not the Spirit against the flesh on our behalf? are not also the Angels mini­string Spirits sent forth for our good? Heb. 1.14. Do not they pitch their Tents round about our Tabernacle? Have we not in like manner the benefit of the Prayers of all Gods people? yea more particularly (as Ʋ ­riah said unto David, 2 Sam. 11.11, The Ark and Israel and Iudah abide in Tents, and my Lord Ioab, and the servants of my Lord are en­camped [Page 258]in the open field. Simil. Shall I then goe into mine house to eate and to drinke and to lie with my wife? as thou livest, and as thy soule liveth, I will not doe this thing) there are some which doe even sympathize with us in this Warfare, joyning with us as it were hand in hand, and setting their foot unto ours, being no lesse carefull of us (but rather more) then we are of our selves; which do even dayly humble them­selves before God on our be­halfe, crying, calling, pray­ing, knocking, begging, in­terceding, Exod. 17.12. and with Moses stedfastly lifting up their hands, that we may prevaile against our spirituall Amalehites.

Certaine victory. Certaine victory. Not any [Page 259]duly and truly mortifying the flesh, with its lusts and affecti­ons, either heretofore hath beene, or hereafter shall bee overcome thereby, Tit. 1.2. God that cannot lie hath promised, Rom. 8.33. that if we doe through the Spirit morti­fie the deeds of the body, we shall live. As Ioshua unto the peo­ple, Iosh. 23.10. One man of you shall chase a thousand; for the Lord your God, he it is that fighteth for you as he hath promised you. So may I say unto all such as shall in truth war against their Iusts, though you had ten thousand of them in you, you shall chase them away; for the Lord your God fighteth for you. Iudg. 1.12. It was the An­gels speech unto Gideon, The Lord is with thee thou mighty man of valour. It is no lesse true, even of the weakest Chri­stian [Page 260]that doth in truth op­pose his lusts; who may there­fore triumph in the words of David. Ps. 60.22. Through God wee shall doe valiantly, for hee shall tread down our enemies: and of Paul, If God bee for us, Rom. 8.31. who can bee a­gainst us?

Heaven it selfe. Heaven it selfe. I have fought a good fight, (saith S. Paul) I have finished my course, 2 Tim. 4.7. J have kept the faith; 8 henceforth there is laid up for mee a Crowne of righteousnesse, which the Lord the righteous Judge shall give me at that day; and not to me onely, but to them also that love his ap­pearing. Oh the promises of great reward, if we shall fight lustily and persevere there­in!

Whatsoever wee have beene [Page 261]heretofore, set we our selves now against our lusts. The foregoing time of our ignorāce, Act. 17.30. God hath graciously winked at, but now commaundeth he all men every where to repent. Some J know are men, yea mighty men of valour, others babes in Christ, his young and tender lambes: let not those waxe carelesse, but go on in their might, that they may be saved from their spirituall Midianites; and let these labour for strength and courage, casting all their care on God, who careth for them. 1 Pet. 5.7.

O Jerusalem, Ier. 4.14. wash thine heart from wickednesse, that thou maist be saved: how long shall thy vain thoughts lodge within thee? 2 Cor. 7.1. Oh let us clense our selves from all filthinesse of the flesh and spirit, [Page 262]perfecting holinesse in the feare of God. Rom. 6.12. Let not sinne reigne in your mortall body, that ye should obey it in the lusts thereof. 13 Nei­ther yeeld yee your members as instruments of unrighteousnesse unto sinne; but yeeld your selves unto God, as those that are alive from the dead, and your members as instruments of righteousnesse unto God. Rom. i3.i2. The night is far spent, the day is at hand; let us there­fore cast off the works of darknes, and let us put on the Armour of light; Rom. i3.i3. let us walke honestly as in the day, not in rioting and drun­kennesse, 14 not in chambering and wantonnesse, not in strife and en­vying, but put ye on the Lord Ie­sus Christ, and make not provisi­on for the flesh, to fulfill the lusts thereof. Ep [...]h. 4.17. This J say therefore, and testifie in the Lord, that ye hence­forth [Page 263]walke not as other Gentiles walk, in the vanity of their mind, 18 having the understanding dark­ned, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, 19 who be­ing past feeling, have given them­selves over unto lasciviousnesse, to work all uncleannes with gree­dines. Col. 3.5. Mortifie your members which are upon the earth; forni­cation, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse which is Idolatry; 6 for which things sake the wrath of God commeth on the children of disobedience. 7 Jn the which ye also walked sometime when ye li­ved in them. Eph. 4.22. Put off concerning the former conversation the old man which is corrupt, according to the deceitfull lusts; and be re­newed [Page 264]in the Spirit of your mind; 23 putting on that new man which after God is created in righteous­nes and true holines: 24 Tit. 2.11. for the grace of God that bringeth sal­vation, hath appeared to all men, teaching us, that denying ungod­lines and worldly lusts, we should live soberly, righteously and god­ly in this present world. Heb. 13.12. Take heed brethren, lest there be in any of you an evill heart of unbeliefe, in departing from the living God; 13 but exhort one another dayly, while it is called to day, lest any of you be hardened, through the deceitfulnesse of sinne, Heb. 12.12. lift up the hands which hang downe, and the feeble knees; 13 and make straight pathes for your feet, lest that which is lame be turned out of the way; but let it rather bee healed: 15 looke diligently, lest any [Page 265]man faile of the grace of God, lest any root of bitternesse spring­ing up trouble you, and thereby many be defiled. 1 Pet. 4.2. For as much as Christ hath suffered for us in the flesh, arme your selves like­wise with the same minde, for he that hath suffered in the flesh hath ceased from sinne, 2 that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God; 3 for the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousnesse, lusts, excesse of wine, revellings, banquetings, and abominable idolatries, 4 wherein they thinke it strange that you runne not with them to the same excesse of riot, speaking evill of you. 1 Pet. 2.11. Dear­ly beloved, I beseech you, as [Page 266]strangers and pilgrims to ab­staine from fleshly lusts which warre against the soule; 1 Pet. 2.12. having your conversation honest among the Gentiles, that whereas they speake evill against you, as evill doers, they may by your good workes which they shall behold, glorifie God in the day of visi­tation.

Finally, my brethren, be strong in the Lord and in the power of his might. Eph. 6.10.11. Put on the whole ar­mour of God, that ye may be able to stand against the wiles of the Devill; 12 for we wrestle not against flesh and blood, but a­gainst principalities, against powers, against the rulers of the darknesse of this world, against spirituall wickednesse in high places; 13 wherefore take unto you the whole armour of God, that ye [Page 267]may be able to withstand in the evill day, and having done all, to stand. 14 Stand therefore ha­ving your loynes girt about with truth, and having on the brest-plate of righteousnesse, 15 and your feet shod with the preparation of the Gospell of peace; 16 above all taking the shield of faith, where­with ye shall be able to quench all the fiery darts of the wicked; and take the helmet of salvati­on, and the sword of the Spirit, 17 which is the Word of God; 18 pray­ing alwayes with all prayer and supplication in the Spirit, and watching thereunto with all per­severance. Thus shall our cor­ruption bee weakned, our flesh subdued, our old man crucified, the body of sinne destroyed, our consciences quieted, Gods Command­ment [Page 268]obeyed, himselfe well pleased, our selves both in soule and body here and hereafter really and truly blessed. Iude 24. Now unto him that is able to keepe us from fal­ling, and to present us faultlesse before the presence of his glo­ry with exceeding joy: To the onely wise God our Saviour, 25 be glory and majesty, dominion and power now and ever. Amen.