of perfection there could be no conflict because there could be no flesh nor yet in the state of corruption because there could bee no spirit yet they may when their degrees are abated and their vigour and full strength is somewhat blunted and deadded In which respect this residence of the flesh and spirit is fitly compared to the residence of the light and darkenesse in the ayre in the twilight or dawning of the day when as there is not one part of the ayre darke and another light but the whole ayre partly light and partly darke he darkenesse and light being mingled together or of heate and colde in the same luke-warme water where they are not diuided in place but the whole water is partly cold and partly hot or of water and wine in the same vessell in which there is not one part wine and another water but the whole mixture is partly water and partly wine or of sicknes and health in those which we call weake and sickly through some spice or reliques of an Ague or Feauer of whom it cannot be saide that hee is sicke in one part and sound in another but that he is partly healthy in his whole body so far forth as he is recoured and partly sicke so farre forth as the reliques of his sicknes remaine in him In all which these contrary qualities doe not friendly conioyne themselues nor agree one with another neither doe they communicate their properties vertues and contrary qualities to produce this mixture but both of them stand still in hostile tearmes in the same subiect labouring continually to get the victory and wholly abolish his enemy opposite CHAP. IIII. Of the Combate it selfe and the manner how it is fought in vs. § Sect. 1. When wee are called by God to this conflict WEe haue shewed what are the causes of this conflict and now we are in the next place to speake of the combate it selfe of the manner how it is fought in vs. To which purpose we are to know that the acceptable time and day of saluation being come when as the Lord is purposed to deliuer vs eternally out of the hands and power of sinne and Sathan raigning and ruling in our hearts as Kings yea Gods as the Scripture speaketh holding the Rom. 6. 12. 2 Cor. 4. 4. 2 Tim. 2. 26. whole man with all the powers and faculties of his soule and body in subiection to doe their will that for the time which remaineth we may be his seruants and souldiars to obey him in all things and to make warre vnder his standard against the spirituall enemies of our saluation it pleaseth him by the ministry of his word made effectuall by the operation of his spirit to open our blinde eyes that we may see and plainly discerne that wretched bondage vnder sinne and Sathan in which we liue the innumerable miseries into which it plungeth vs for this present life and that hellish condemnation and euerlasting torments which if we liue die in this thraldome doe attend vs in the life to come Thereby is discouered vnto vs the tyranny of the diuell whereby he raigneth and rageth in vs working our hearts to his will and inclyning vs to drudge in his seruice for no other reward but the vncertaine pay of worldly vanities which shall be accompanied with endlesse destruction the vglinesse and intollerable waight of sinne which as an heauy burthen presseth vs downe to hell the terrible wrath of God inflamed against vs by our sinnes and the curse of the lawe ready to attach vs. Finally that our liues be momentary and vncertaine and therefore also the pleasures of sinne can bee but alike vnsure and of short continuance but the life to come and both the pleasures and ioyes and the paines and torments of it are euerlasting and there is no hope to enioy the one and escape the other if wee liue and dye in our present condition And thus when by the ministery of the word wee are brought to a sight and sense our damnable and wretched estate our sleeping consciences are awakened our hard and flintie hearts are throughly humbled and softned bruised and made contrite so as our former carnall securitie being shaken of we relent and mourne in the sight of our sinne and misery Being thus cast downe and humbled the Lord by the preaching of the Gospell maketh knowne vnto vs his loue in Christ the infinitenesse of his mercy and goodnesse together with that singular pledge there of his deare and onely sonne giuen to the death for our redemption the sweete promises of the Gospel assuring all of the mercy forgiuenesse of their sins deliuerance out of the hands of all our spirituall enemies whom Christ by his death hath vanquished and subdued and of eternall life and saluation of body and soule if wee will lay hold vpon Christ and his righteousnesse by a liuing faith and bring forth the fruits thereof by forsaking our sinnes and turning vnto God by vnfained repentance Which meanes of comming out of our present misery and of attaining to a better estate being made knowne vnto vs we begin to conceiue that there is some possibilitie of comming out of the thraldome of sinne and Sathan and of attaining to saluation the which inflameth our hearts with an earnest to come out of our bondage and to this ende to be made partakers of Christ and his righteousnesse who alone can helpe vs and a firme resolution to deny our selues and all other meanes as vaine and vnprofitable and to cast our selues wholly vpon our Sauiour Christ for our iustification and saluation From hence ariseth a constant endeauour in the vse of all good meanes to attaine vnto faith whereby we may be assured of Christ and his benefits and particularly apply them vnto our selues for our owne vse which being likewise wrought in vs by the sweete and gracious promises of the Gospell and we thereby perswaded of the pardon of our sinnes of Gods loue and our owne saluation in the next place we desire to haue our assurance confirmed more and more by a liuely sâ—nâ—e and feeling and an experimentall knowledge Phil. 3. that wee are by Christ our redeemer deliuered out of the hands of our spirituall enemies To which ende we desire the assistance of Gods grace and holy spirit by which wee may be actually deliuered out of the bondage of sinne and Sathan that they may no longer haue dominion ouer vs and to finde and feele the vertue and power of Christ Iesus his death as effectuall or our sanctification as our iustification for the inriching vs with sauing grace as for the assuring vs of eternall glory for the mortifying and subduing of the corruption of sinne as for the fâ—â—â—ng of vs from the guilt and punishment § Sect. 2. The second summons to this conflict Which desires are no sooner wrought in vs by the ministery of the word made effectuall by the inward operation of Gods
adhering to all the parts and faculties of our soules and bodies vnmortified and vncrucified or that part of a Christian which is vnregenerate and continually fighteth and striueth against the spirit And this is the malicions enemie that assisteth Sathan and the world to worke our vtter ouerthrow vnto which the Scriptures haue giuen many names whereby the nature and qualities there of are implyed that we may the better know it and arme our selues to fight against it For it is called the a Rom. 6. 6. Ephes 4. 22. Col. 3. 9. old man not onely because in age and antiquitie it almost matcheth humane nature but rather to imply vnto vs that like those who by reason of their old age haue had much experience it is very subtle and politique and so full of sleights and stratagems that if wee be not exceeding wary and watchfull it will easily circumuent vs. It is called also the b 1. Cor. 2. 14. naturall man because this corruption ouerspreadeth the whole nature of all men who are vnregenerate for howsoeuer in the first creation we were good free from sinne yet after the fall of our first parents wee were so degenerate and infected in our natures with the poison of their corruption that it is as naturall familiar and easie to sin and offend God as for a man to eate drink and sleepe for a fish to swim a bird to flie or for a stone to descend downwards It is called the old Adam to leade vs vnto the fountaine from which it sprung that is not God who made all things good but our first parents who as they lost the image of God by their fall and were wholly corrupted in their owne natures so they deriued their corruption vnto all their posteritie and hauing first defiled themselues with this spirituall Leprosie did also infect therewith all that numerous of-spring which descended of them It is called the c 2. Cor. 9. 17. Rom. 8. 10. body because this corruption dwelleth in the bodie and exerciseth it selfe in it by it as by it instrument in the committing and perpetrating of all the workes of darknes and that we may the more clearely discerne what body the Apostle meaneth he calleth it the d Rom. 6. 6. body of sinne and the e Col. 2. 11. body of the sinnes of the flesh because the flesh by the bodie committeth all manner of sinne and wickednesse It is called the body of death because it is the cause of death and f Rom. 7. 24. condemnation in which sense Elizaus his Disciples said that death was in the pot that is deadly poysonous hearbs which would cause them to dye who had tasted of them It is called also g Rom. 7. 8. 11 sinne not onely because it selfe is sinne but also the roote and fountaine of all other wickednesse and the h Rom. 7. 17. sinne that dwelleth in vs because like the strong man it keepeth sure possession till a stronger commeth and dispossesseth it euen the Spirit of God dwelling in vs. It is called i Iam. 1. 13. 14. euill concupiscence because it filleth vs with sinfull lusts and maketh vs to to stand in opposition against the will of God desiring and willing that which he nilleth and condemneth It is called k Heb. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin which encloseth or besetteth vs about because this hellish Captaine with a whole armie of sinfull lusts enuiron vs on euery side so as wee cannot possibly of our selues escape out of their ambushments Finally it is called the law of sinne the l Rom. 7. 23. law of the members and the m Rom 8. 2. law of death because it is the rule of all the naturall mans actions guiding him into all wickednesse the commander of all his parts and members vnto whose iniunctions they doe like subiects yeeld free and willing obedience the which their seruice and subiection is in the end rewarded with euerlasting death of bodie and soule CHAP. III. What wee are to vnderstand by the Spirit in this discourse §. Sect. 1. That the word Spirit is diuersly taken in the Scriptures AND thus wee haue shewed what the flesh is which is one of the champions in this spirituall combate now wee are to consider of the other which is the Spirit and that wee may the more distinctly know what it is wee must vnderstand that the word Spirit is diuersly taken in the Scriptures and to omit many acceptations which are altogether impertinent to our present purpose we may obserue that it is sometimes taken generally for all spirituall and incorporeall substances and sometimes more specially for some one of them And thus it sometime signifieth the whole a Ioh. 4. 24. deitie and sometime euery one of the persons the Father the b Ioh. 6. 63. Sonne in respect of his diuine nature and the c 1. Ioh. 5. 6. 7. holy Ghost who hath this name of spirit after a vsuall and peculiar manner giuen vnto him But howsoeuer God and euery of these holy and diuine persons doe fight in vs and for vs against the flesh seeing it is their grace that supporteth vs and their strength whereby wee ouercome yet we are not to vnderstand by spirit in the following discourse this diuine nature who being omnipotent none is able to resist Sometime it signifieth the d Eccles 12. 7. Act. 7. 59. 2. Cor. 7. 1. soule of man euen as the flesh is taken for the bodie but these are not opposites and enemies but deare friends who so entirely loue that they feare nothing more then to be separated and to part company Sometime it signifieth that chiefe and excellent facultie of the soule called e 1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47. reason and vnderstanding but neither can it here be taken in this sense because this spirit it selfe is corrupt and sinfull and this naturall reason and wisedome is enmitie against God and against this spirit whereof we speake which opposeth and fighteth against it as against his chiefest enemie Sometime it is taken for the vigour and efficacie of the vnderstanding and reason it selfe as where the Apostle exhorteth the Ephesians to be renued in the spirit of their minde Sometime by spirit we vnderstand the f Luke 1. 15. Gal. 3. 2. Act. 2. 18. gifts and graces of the spirit as Faith Loue Hope Ioy and the rest which being fruits of the Spirit do stand in opposition to the lusts of the flesh and in some sort doe fight against them they being contrarie the one to the other Finally the Spirit sometime signifieth a new qualitie of holinesse created and wrought in all the Elect by the Spirit of God whereby all the powers and faculties of his soule and body are renewed according to the image of God in wisedome holinesse and righteousnesse In which sense wee are to vnderstand it in this place §. Sect. 2. What wee are
to vnderstand by Spirit in the following discourse The spirit then whereof we intreat is the new man or the regenerate part of a Christian which is nothing else but a created qualitie of wisedome holinesse and righteousnesse whereby we are in the whole man renewed vnto Gods image which continually fighteth against and in the end ouercommeth the flesh with all the lusts thereof And Ephes 4. 24. Col. 3. 10. this is the other champion in the spirituall combate which also is described vnto vs in the Scriptures by diuers names that wee might the better conceiue of the nature thereof For first it is called the Spirit both to note the cause and author of it which is the Spirit of God and to teach vs Ioh. 3. 6. Rom. 7. 6. that it is of a simple pure and immortall nature and most opposite to that which is carnall earthly and sensuall It is called the new man in opposition to the old Adam and that corruption of nature which was deriued immediately from Ephes 4. 22. Col. 3. 10. him and to point out the difference betweene the flesh and the spirit in respect of their causes for the cause of the flesh was the old man our first parent Adam from whom it was propagated the cause of the other was the new man or second Adam Christ Iesus who by his Spirit hath regenerated 2 Cor. 2. 15. and begotten vs vnto God making vs to become new creatures renewed according to the image of God It is called the spirituall man both to point out the cause from which it hath it being euen the Spirit of God which regenerateth Gal. 6. 1. and sanctifieth vs and also in respect that it selfe is the cause of many spirituall actions and is wholly taken vp and exercised about spirituall and diuine obiects aboue all things seeking to bee inriched with Gods sauing graces and to haue sure title and iust claime to the Kingdome of heauen which is the inheritance of the blessed Angels and holy spirits And finally to put a difference betweene him who is led by the spirit and him who is meerely natural and worldly the one resembling and imitating the old Adam who was from the earth earthly the other the second Adam who was from heauen heauenly the one led by the sense and seeking onely things sensuall and carnall the other soaring aloft and minding those things which are diuine and spirituall It is called the a Ioh. 3. â— 1 Pet. 1. 23. regenerate man to note that wee haue it not by naturall propagation but by spirituall regeneration and new birth wherby being begotten by the word and spirit wee are borne vnto God It is called the inner man and the c 1 Pet. 3. 4. hidden man of the heart because it swayeth ruleth principally in the soule mind and b Rom. 7. 22. Eph. 3. 16. heart inlightning the vnderstanding sanctifying the will and affections and so making them conformable to the word and will of God and cannot be discerned outwardly by the sense but only when it sheweth it selfe in the effects and fruits thereof It is called a d 2 Cor. 5. 17. Gal. 6. 15. new creature because it is no relique or remainder of that image of God according to which we were at the first created but a new work of Gods holy spirit by his sole omnipotent power made of nothing and not of any praeexistent matter which it found in vs. Finally it is called the law of the spirit and the law of the e Rom. 8. 2. 7. 23. minde because it is ingrauen and written in our hearts ruling and gouerning vs directing and inclining vs both in our soules and bodies vnto all holy obedience f Rom. 8. 1. 14. and inciting vs to the performance of all Christian duties wherein this lawe of the Spirit differeth from the lawes of men for although it bee the intention of lawgiuers to make men good yet their lawes doe this onely thus far forth as they giue notice vnto them what they ought to doe and leaue vndone but the holy spirit dwelling in vs doth not onely by inlightning our vnderstanding teach vs what is our dutie but also inclineth our hearts and affections vnto obedience causing vs to put in practise the things we know And it is called the Law of the spirit of life For as the naturall spirit or soule is the cause of our naturall life so Gods holy spirit is the cause of the life of Grace according to the saying of our Sauiour It is the spirit which quickneth and the words which I speake vnto Iohn 6. 63. you are spirit and life The which spirit of life is originally in our Sauiour Christ and from him deriued vnto vs who are vnited vnto him and to no other For as the naturall spirit extendeth vnto no member which hath not connexion with the head so this holy spirit of life is deriued vnto none who is not ioyned in communion with Christ our head according to that 1. Ioh. 4. 13. Hereby wee know that 1. Ioh. 4. 13. we dwell in him and he in vs because hee hath giuen vs of his spirit §. Sect. 3. That this combate is not maintained betweene bare qualities onely but as they are backed by the holy spirit and Sathan the wicked spirit And thus haue I shewed what the flesh and the spirit are which are the combatants in this spirituall Warfare the one being that naturall corruption and carnall concupiscence in which wee are conceiued and borne the other a created qualitie of holinesse whereby we are renewed vnto Gods image which through the sinne of Adam was defaced in him and his posteritie and is continually preserued supported and strengthned by the Spirit of God dwelling in vs from which also it had first â—t being Neither are we so to vnderstand it as though this combate were onely maintained by bare and naked qualities of renewed puritie and old corruption but that they are also backed and vpheld by those spirits which are the causes and the authors of them namely the holy Spirit of God and the impure and wicked spirit Sathan the author of all sinne and wickednesse For whilest men remaine in the state of infidelitie the strong man Sathan keepeth possession and dwelleth in them though not after a grosse and sensible manner as in demoniacks yet inuisibly and spiritually ruling and reigning in them and as the Apostle speaketh holding them captiue to doe his will In which his regiment and gouernement hee imployeth the 2. Tim. 2. 26. flesh and our carnal concupiscence as his deputie and chiefe instrument to leade sinfull men into all wickednesse the which he continually animateth inrageth and strengthneth vnto all euill But when a stronger then hee commeth euen the good spirit of God he casteth him out and taking possession dwelleth reigneth and ruleth in our soules and bodie creating in vs that qualitie of holinesse and righteousnesse
calleth the body of death and by chastizing whipping whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth to suppresse or keepe vnder And although hee granteth that the Apostle heere vseth a borrowed speech from those who according to ancient custome fought for a maistery and saith that he did euill intreate and keepe vnder his body like those champions who either with their sistes or with bags of sand did beate and bruise their aduersarie till they were blacke and blewe yet he saith and onely saith it without any shewe of reason that it is very probable that Paul vsed to whip his owne body both because the Greeke word signifieth so much which is vtterly false and because this kind of punishment was vsuall among the ancients which also wee must take vpon his word seeing he neither alleadgeth nor in trueth is able to alleadge any authoritie for it His other arguments to commend whipping and afflicting of the body are the Publicans smiting of his breast whereby hee shewed the compunction of his heart in his humiliation and penitent confession of his sinnes some testimonies of Hierome which speake of fasting sackcloath and beating of the breast Gods approouing and commaunding the paying of voluntary vowes the which he childishly restraineth Numb 30. to fastings and other afflictions of the body and among the rest to whipping though there be no collour for it in the place which he alledgeth And finally he produceth the example of Iohn the Baptist whose garment was Cammels hayre his meate locusts his bed as he saith but proueth not the ground his house the desart All which reasons and examples being farre vnfitting the wit of such a subtill sophister and in trueth nothing to the purpose I will passe ouer supposing that the bare repeating of them is a sufficient confutation and that like abortiue birthes they will presently dye as soone as they come to light § Sect. 3. That the papistes in their purest doctrine vnderstand by the flesh our bodies the inferiour sensitiue faculties only And thus doe they as it were in their dreame or dotage by the flesh vnderstand the body alone but when they are most awake and in the best strength of their memory and vnderstanding they doe by the flesh vnderstand the inferiour parts of the soule the sensitiue faculties the appetite and imagination as they are corrupted which also according to the doctrine of the last councell of Trent they hold not to be sinne but onely the punishment of it though the Apostle maketh the flesh not onely to be the cause of all other sinne but also with a certaine emphasis calleth it sinne it Rom. 7. 17. selfe So on the other side by the spirit they vnderstand the superior part of the soule the reason vnderstanding and wil which they magnifie and extoll as though it were free in it selfe from al corruption the cause of all good a professed enemy to the flesh fighting against it continually with all the lusts thereof And thus Thomas Aquinas saith that the flesh is said to fight against the spirit in as much as the sensitiue appetite Aquin in Rom. 7. lect 3. tendeth to the contrary of that which reason desireth according to that of the Apostle Gal. 5. the flesh lusteth against the spirit So Lewis de Granada saith that there are in our soule two principall parts which of Diuines are called the superiour and inferiour parts And that in the superiour L. Grenâ—t de perfect amoâ—is Dei cap. 7. which is called the spirit and the minde is the will and vnderstanding which ruleth the will and is as it were it eye and guide In the inferiour is the sensitiue appetite with the imagination which also is the eye of the appetite of which it is moued and these parts he maketh to be as it were two common wealthes in man the one of beastes the other of Dulcis precator lib. 1. par 2. Cap. 19. Angels That he calleth else where the flesh concupiscence sensualitie or the sensitiue appetite whence all the perturbations of the minde doe arise as it is corrupt and made inordinate through sinne And in the same place hee compareth the superiour part to a wife of so great beautie nobilitie and wisedome as is possibly incident to that sex making the man happy who is married vnto her and the inferiour part he compareth to a seruant a witch and sorceresse vpon whose loue this man is so besotted that putting away his wife hee maketh himselfe a pray to his slaue c. §. Sect. 4. That the practise of popish mortification plainely sheweth that by the flesh they vnderstand the body onely their mortification being nothing else but a bodily exercise And this is their purest conceit concerning the flesh and the spirit which being wholly corrupt how great is the corruption For in their practise they manifestly shewe that by the flesh they vnderstand the body seeing for the mortification thereof they appoint onely bodily exercises which tend to the vexing tormenting and weakening thereof as penance pilgrimages watchings whippings rough cloathing hard lodging and such like supposing that they fight against the flesh when they make warre against their owne bodies by afflicting and punishing it Wherein that I may not seeme to slaunder them I will insert an history of Memor lib. 2 in tract de satisfact Cap. 1. monkish mortification as it is recorded by their famous S. Clematus in his Booke called the Ladder of Paradise and in the fifth staffe of his ladder Which story for the worthinesse of it is related by Lewis of Granada in his Booke intitled the memoriall of a Christian life as a perfect patterne of mortification and is most vnfaithfully translated into english by one Hopkins a Priest for the practise and exercise of the english Catholickes And not to alter his methode though most confused because it is well enough sorted and suited to the matter nor to tire the reader with viewing ouer euery particular in that heape of trash briefely he telleth vs that himselfe comming into a much admired monastery he saw among the Monkes in their practise of penitence such wonderfull things as the eye of the negligent hath not seene the eare of the slothfull hath not heard neither hath entred into the heart of the dull and sluggish To wit such things and wordes as might ouercome with violence even God himselfe and such fashions and endeauours as would speedily encline him to shewe mercy For saith he I sawe some of the penitents stand abroad in the open ayre watching there whole nights vntill the morning neuer mouing their feete out of the same place and when they were grieuously vexed with drowsinesse comming vpon them they offered force to nature and would not take any rest but reuiled themselues and with disgraces and contumelies offered against their owne persons they rowsed vp their spirits Others I sawe standing in prayer and hauing their handes bound
current if the fountaine it selfe be euer springing § Sect. 5. That the flesh is a more malitious enemy vnto vs then the deuill or the world And thus it appeareth how euill and malicious this wicked enemie the flesh is in it owne nature now let vs consider how it standeth affected towards vs in which respect wee are to know that it matcheth if not exceedeth the world yea the Diuell himselfe in mischiefe and maliciousnesse for howsoeuer it disguiseth it selfe vnder the vizard of friendship and courtier like maketh semblance of all loue yet is it in deadly hatred with the spirituall man continually disturbeth his peace vndermineth his safety and is still plotting his ruine and destruction Neither is it possible to conceiue a more bitter opposition in all things then betweene the flesh and the spirit for what the spirit vndertaketh the flesh crosseth what that furthereth this hindereth and at all times and vpon all occasions the one nilleth what the other willeth In which respect it may truely bee said that these two cannot reigne and flourish in the same man at once for the prosperitie of the one is the ruine of the other the kindling of fleshly lusts is the quenching of the spirituall the nourishing of carnall concupiscence after earthly things is the choaking of spirituall concupiscence after that which is diuine and heauenly and the feeding and fatning of the one is the pinching and straruing of the other according to that of the Psalmist he satisfied their canall Psal 106. 15. desires but with all he sent leannesse into their soules for the pampering of these lusts bring the soule into a desperate consumption and the satisfying of them taketh away all appetite after spirituall nourishment From which mortall and malicious opposition we may plainely gather that there is no peace to be expected no not any intermission or surceasing of this warre vnlesse one of the combitants bee killed and destroyed for as fire and water beeing put together neuer cease striuing and fighting till eyther the fire be extinguished or the water consumed so is it in this spirituall conflict betweene these vnreconciliable enemies The which should adde much to our Christian resolution and make vs couragiously to assault this enemy with carefull diligence renewed spirits and redoubled strength seeing there cannot be so much as as a truce much lesse a secure peace betweene vs nor any meanes to preserue the life of the spirituall man vnlesse wee kill and crucifie this malicious enemie § Sect 6. That the flesh is most malitious vnto vs because it is the author of all sinne But this maliciousnesse of the flesh will better appeare if we consider the effects and fruits that it bringeth forth against vs which may either bee referred to our sinne or to our punishment The former appeareth by that which hath beene said for it is this sinfull flesh which worketh in vs all manner of euill concupiscence and from the inward corruption of the heart proceede euill thoughts murders adulteries fornications thefts false witnesse blasphemies as our Sauiour teacheth vs. And so farre off is the Law of God from stopping this floud of wickednesse that it swelleth so much the higher and by the opposition of Gods will taketh occasion of greater rebellion breaking downe all the bounds and bankes that should stay and keepe it in And as a wilde beast or curst ban-dogge groweth more fierce and inraged when as they are resisted or when they are curbed in and tyed vp So this sauadge flesh and sinfull corruption take occasion by the knowledge of the law the more to transgresse it and the more that they are checked and restrained the more violent they grow in their wicked outrage And this the Apostle testifieth out of his owne experience But sinne saith he that is the sinfull flesh taking occasion by the commandement wrought in me all manner of concupiscence for without the law sinne was dead Now sinne is the greatest euill that can be imagined as being opposite to God the supreame goodnesse neither is death punishment hell condemnation nor the Diuell himselfe so absolutely euill nor so extreamely contrarie to Gods glorious Maiestie In which regard the flesh which is that sinning sinne as the Apostle calleth it and deepe festered and euer running fore which sendeth forth this filth of corruption is chiefely to be hated of those who loue God as being the principall prouoker of rebellion against our supreame soueraigne the bellowes which inflame vs with the fire of concupiscence the cause which maketh vs so often to offend our gracious God the thiefe which robbeth vs of all sauing graces the wall of separation betweene vs and heauenly happinesse and that arch-enemy which would often euery day thrust vs into hel and the gulph of destruction if we were not supported by Gods grace and holy spirit § Sect 7. That the flesh is the cause of the deprauing of our nature and the defacing of Gods image in vs. And as it is the cause of all euill of sinne so consequently of the euill of punishment for this is the running and fretting Leprosie which hath monstrously defiled the whole man and defaced that glorious image of God in which we were created turning our spirituall wisedome into folly and ignorance and our created holinesse and righteousnes into all iniustice and hellish impietie Yea this flesh and fleshly lusts doe not onely deface the image of God but euen the image of a man whilest they take away from him his reason and vnderstanding and so all difference between him and a beast for through the sinfull concupiscence of the corrupt flesh man turning away from his Creator to the creatures looseth not onely the image of God but euen the image of himselfe and hath the image of the creatures imprinted vpon him And hereof it is that man Gods most excellent workmanship is so monstrously deformed and so horribly abased that hee is become in his naturall condition vile and vgly in the sight of God and his holy Angels yea euen a terrour and shame to himselfe if once the Lord open his eyes and giue him a sight of his naked deformities As we may see in the example of Adam who being made the most beautifull and glorious of the creatures was so mishapen and deformed with these sinfull lusts that he could not indure the sight of himselfe but as hee did run into the bushes to hide his deformities from the eyes of God so if it had beene possible hee would haue hid himselfe from himselfe and therefore for want of a better couering made him breeches of Fig-leaues to couer his nakednesse Thus also Iob when by the light of Gods presence he came to a sight of his owne corruptions he was vile and base in his owne eyes abhorred himselfe and repented of his Iob. 42. 6. sinnes in dust and ashes So that nothing maketh vs more vile and base then the flesh and carnall lusts euen as
suffer the pricke in the flesh to molest the Apostle and the messenger of Sathan to buffet him notwithstanding he so earnestly prayed to be deliuered from 2 Cor. 12. 9. them that the al-sufficiency of his grace assisting him might appeare and his power might bee gloriously manifested in his vveakenesse and infirmitie Secondly God is more glorified when as vvee seeing the strength of our flesh and naturall corruptions and our frailtie and vveakenesse vvants and many infirmities of our spirituall part are moued hereby to attribute the vvhole glory and prayse of our saluation to the alone mercy of God both in respect of the beginning and persecting thereof and vtterly denying our selues and our owne righteousnesse doe wholly rest and rely vpon the perfect and al-sufficient righteousnesse and obedience of his sonne Iesus Christ where as if there were in vs perfection in holinesse vvee vvould hardly acknowledge the Lord to be all in all in the worke of our saluation but would bee ready to attribute something vnto our selues Thirdly the wisedome and power of God is more manifested and glorified when as he doth his great works by contrary meanes and causes which in their owne nature would rather hinder them And therefore hee will haue vs Ioh. 9. 41. 1 Cor. 3. 18. Apoc. 3. 18. 2 Cor. 12. 9. blinde that we may see foolish that we may become wise poore that he may inrich vs weake that we may be strong imperfect in our graces that wee may bee endued with more perfection and finally will haue vs passe by the gates of hell that we may come to a greater measure of heauenly happinesse It were not so much if the Lord should perfectly sanctifie vs and presently giue vs eternall glory but to giue this blessednesse to vs who haue so many wants and corruptions yea to make our imperfections to serue as meanes for the increasing of our happinesse this doeth exceedingly magnifie his power and wisedome Fourthly we are hereby made more thankefull vnto the Lord and more chearefull in singing to his praise when wee are supported and saued notwithstanding our imperfections then if hee should indue vs at the first with all perfection For the more sensible wee are of Gods benefits the better wee esteeme them and so consequently receiue them with greater thankfulnesse but the more wee haue found the want of them and how little we haue deserued them the more sensibly doe we apprehend their excellency when wee enioy them the more wee haue groaned and laboured vnder the burthen of our infirmities and corruptions the more weereioyce when wee a 〈…〉 ed from them and our restoring out of a state of in perfection vnto perfection is much more acceptable then if we 〈◊〉 alwayes beene preserued in it Euen as iâ— giues vs more contentment hauing beene poore to be made then to bee borne rich to enioy our libertie after thraldome theâ— if we had neuer beene embondaged and makes vs more thank full to our benefactors when as by them vve haue beene adopted then vvhen vve haue beene borne to a goodly inheritaÌ„ce And so in the like case we are more thankefull vnto God for freeing vs from our sinfull corruptions by litle and litle then if at the first he had made vs pure and perfect and for giuing vs victory ouer the flesh after a painefull and doubtfull conflict then if vvee had neuer beene assaulted but had alwayes enioyed a secure peace And this vve may see in the example of the Apostle who hauing through the violence of the flesh beene led captiue vnto sinne and thereby forced lamentably to cry out O wretched man that I am who shall deliuer me from the body of Rom. 7. 24. 25. this death doeth presently in the sense of Gods mercy which had deliuered him burst forth into thankful prayses I thanke God through Iesus Christ my Lord. Lastly hereby vve more glorifie God when we are assured by our growth in sanctification and in all sauing graces of the spirit by vvhich vve are inabled to resist the flesh and the lusts thereof that they are the free guifts of God and that hee beginneth continueth and increaseth them in vs vvhich if they vvere alwayes from the beginning perfect in vs vve would thinke them to be some naturall faculties and abilities and not giuen vs of God And these are the reasons vvhich doe chiefely respect the glory of God §. Sect. 3. That this conflict â—â— profitable for the faithfull to traine them vp in humility Secondly the Lord suffereth the flesh still to dwell in vs and daily to assault vs because it is profitable for our owne good and the furthering and assuring of our heauenly happinesse First because it is a notable meanes to traine vs vp in humilitie vvhich is a grace most acceptable vnto God and to subdue our pride and all vaine-glorious conceipt vvhich aboue all other vices is most odious and hatefull vvhen as vvee see and consider vvhat a miserable vastation and spoyle of all those graces and excellent endowments which we had by creation sinne hath made in vs how it hath poysoned corrupted and disabled all the powers and faculties of our soules and bodies how it hath made vs vnfit for any good thing and prone vnto all euill and that these staines and blots of sinfull corruption doe in a great part remaine in vs after our regeneration so assaulting vs with all malice and furie darkening our vnderstandings wounding our consciences peruerting our wils hardening our hearts and corrupting and disordering all our affections that were wee not continually assisted and vpheld by the spirituall grace of the Almightie God we should sinke and fall in the conflict and bee made an easie pray to our malitious enemies this may well subdue our loftie and proude conceipts and make vs pull downe with shame our peacockes plumes when as wee looke to the foule feete of our filthy corruptions see the ruines remaining of Gods goodly building and how all our naturall forces doe quite faile vs and forsake vs when as we most relye on them yea when as wee see euen after regeneration such reliques of corruption and rebellion remaining in vs that did not the Lord coÌ„tinually send vnto vs fresh aides of renewed graces we were not able to stand nor maintaine the fight against ouâ— carnall corruptions In consideration whereof wee are iustly moued to humble our selues and to giue all glory vnto God who worketh in vs the will and the deede and not onely beginneth but continueth and perfecteth the worke of our saluation and finally to acknowledge that what grace or spirituall strength we haue more then others we 1 Cor. â— 7. haue it from God and not from our selues and therefore that wee haue no cause to boast of it seeing it is receiued but must returne God the glory of his owne guifts And thus doth the Lord in his infinite power and wisdome turne euill into good and like the most skilfull Physition
most woefull and miserable conditions if wee doe not fight against it it will fight against and ouercome vs if we delicately bring vp this slaue from his youth hee will not onely be as a son but as a tyrannous Lord and maister at the length if wee hold it not strictly vnder in base subiection it will leade vs captiue vnto sinne and inthrall both our soules and bodies in most wretched bondage so that much better it were for vs to be miserable Galley-slaues to the merciles Turkes then to be held in this cruell bondage although a generous and noble death were much to bee preferred to either of them Better it were with the Prodigall sonne to become swineheards and feede filthy hogges then to become seruants and slaues to these sensuall and more filthy lustes which make vs to take delight in nothing but in wallowing in the myre and sinke of sinne Now how vnworthy is it our beeing and breeding that wee who were by our creation the sonnes and children of the glorious creatour of heauen and earth should by yeelding our selues to our carnall and sinful lusts become slaues to such cruel tyrants who will make vs imploy our bodies minds which were created for the seruice of the great God in the miserable Maior sum et ad maiora genitus quam vt mancipium sim mei corporis Seneca bondage of sinne and Sathan The heathen man could say that hee was more noble and borne to more excellent ends then that he should become a slaue to his owne body and should not we who far exceede him in spirituall nobilitie as hauing God for our father and Iesus Cbrist for our elder brother fight rather in this warfare vnto blood and death then to become captiues thrals to a far worse master euen the body of sin and death which dwelleth in our members But as the flesh is hatefull for it base and carnall tyranny so is it in respect of the pollution and filthinesse thereof most odious and loathsome for there is no filthy sincke no stincking carrion to be compared vnto it Now which of vs as one saith especially ennobled by birth and liberally Bernard lib. de dilig Deum brought vp that being clothed with loathsome ragges spawled on with filthy spittle and in most beastly maner defiled with noysome excrements and filth that would not exceedingly loath and abhorre them hastily strippe them off and with indignation cast them away And therefore he who findeth not his garment but himselfe within vnder his garment to bee such an one it becommeth him to grieue so much the more and to be astonished in his mind because he beareth and is faine to carry about with him that which being much more neare is also much more loathsome abhominable § Sect. 3. The 3 reason taken from â—â—e manifold euills which aâ—câ—â—ent vnto vs by the flesh Thirdly let the manifold euils which are done vnto vs by the flesh make vs to vndertake this combate against this malitious and pestilent enemy with all courage and resolution For it is more mischieuous vnto vs then the diuell himselfe who as hath beene shewed could neuer hurt vs if we were not first betrayed by this inbred enemy Yea it is worse then hell and damnation as being the cause of them both and without it hell were no hell neither could condemnation fosten vpon vs vnlesse wee walked after these carnall lustes It is the roote of all sinne and the wel-head and fountaine of all other wickednesse from which idolatry blasphemy murther adultry and all impietie and vnrighteousnesse growe and spring Consequently it is such an enemy as maketh God himselfe our enemy exposing vs to the hot flames of his fiery wrath and would innumerable times cast vs headlong into the euerlasting torments of hell fire if the infinite mercies of God did not stay vs in the way It is the prouoker and inticer to all wickednesse and all the outrages and horrible crimes which are committed in the world may challenge the flesh as their chiefe cause and authour From it came Caines murther Lots incest Dauids adultry the malice of the Iewes and Priestes which moued them to slander apprehend accuse condemne whip crowne with thornes and crucifie the Lord of life It was it that pearced our Sauiours hands and feete that thrust the speare into his side that made him to bee in that agony and perplexity in the garden and vpon the crosse and which moueth men daily to crucifie him afresh and to trample his precious blood vnder their filthy feete as though it were an vnholy thing and can wee finde in our hearts to haue any peace or truce with such a malitious enemy to our blessed Sauiour And shall wee not rather with implacable anger and constant resolution assault persue wound and kill it which offred all these indignities to our dearest Lord Moreouer as it is the cause of all sinne so also of all punishment in this life of all our miseries of sicknesse and diseases of the body trouble of conscience and terrours of minde of pouertie and penury in estate losse of our good names shame and reproach and all other the deserued punishments of sinne and for conclusion of all of death in the ende of our liues and of euerlasting condemnation and destruction in the world to come For if we liue after the flesh wee shall dye the death of body and soule and not onely bee depriued of Gods fauour of the eternall fruition of his heauenly kingdome and those vnspeakeable ioyes which shal neuer haue ende but for euer bee plunged into the lake of perdition whereas is weeping and gnashing of teeth Now what can iustly more incense our anger to take sharpe reuenge vpon such an enemy then to consider that it is vnto vs the authour of all mischiefe and plungeth vs into all euill both of sinne and punishment § Sect 4. The 4 reason is taken from the assurance of victorie Lastly let this encourage vs to the fight in that if wee make warre against our flesh and the lustes thereof wee shall be sure to obtaine the victory and not onely ouercome them but with them the world the diuell and all other enemies of our saluation To which purpose Augustine Ibi ergo vincuntur enimicae nobis invisibiles potestates vbi vincuÌ„tur invisibiles cupiditates etc. August de Agon Christ lib. cap. 2. Tom. 3. col 762. excellently speaketh There saith he the inuisible powers which are at enmitie with vs are ouercome where the inuisible lusts are conquered and subdued And therefore we who ouercome the desires of worldly things in our selues it is necessary that we should also ouercome him who by these desires raigneth in man c. For within vs we ouercome those who assault vs without whilest we ouercome our lustes by which they raigne and rule in vs as on the other side those whom they find like vnto themselues them they drawe with
the body the more wee pine and starue the soule and no more effectuall are these meanes for the fatning of the naturall flesh then for the strengthening and increasing of sinnefull corrupt on and the weakening and wasting of the spirituall part And this we see in the example of Noah who giuing libertie to his voluptuous appetite was ouertaken with drunkennesse of rightous Lot who by the same meanes became not onely drunken but incestuous and of holy Dauid who neglecting the duties of his kingly calling and giuing way to drowsie sloth and idlenesse was further foyled by his flesh and drawne to the committing of those shamefull sinnes of adultery and murther And this is the cause why the Lord so stricktly restraineth vs from the immoderate vse of these fleshly pleasures and so much and earnestly vrgeth temperance and sobrietie fasting and abstinence modestie sobrietie and painefull labour in our honest callings because they are notable meanes to mortifie and subdue our carnall corruptions and to strengthen the spirit vnto all holy and Christian-duties Euen as with like earnestnesse he forbiddeth the contrary because there by the spirit is weakened and disabled and the flesh nourished and strengthened vnto all maner of wickednesse To this purpose one saith that as the flesh inioying quiet rest the spirit failteth and faileth so contrariwise the Sicut enim câ—â—ne quiescente spiritus deficit ita ea laborante conualescit c. Gregot in 7 psal paeuiten expla 32. psal flesh being sicke the spirit inioyeth health As soft and delicate things nourish the flesh so those which are high and hard doe aduance the spirit That is fed with delights this strengthened made more vigorous with bitter diet That is cherished with such things as are tender and effeminate but this exercised and strengthened with such as are seuere and rough And againe as harsh vsage woundeth the flesh so ouer tender handling doeth weaken the spirit and as that is wasted and consumed with laborious exercises so this is pinched with voluptuous delicacy And this is the reason why when God seeth our impotency in ruling our sensual appetite he tieth our hands and maketh temperance which is so profitable to become a so necessary by withdrawing from vs that worldly plentie in which he suffereth wicked worldlings to abound and to fatte and pamper themselues to their perdition Finally this is the cause why he teacheth vs temperance not onely by his word but also by his example for being to feede his beloued Prophet in stead of seruing men to attend his table he sent him his meate by 〈…〉 and surely they were no great dainties that were of their dressing and prouiding And 1 King 17. 6. when he would more 〈…〉 ely feast him by his owne hand that he might goe forward in his iourney with more strength and chearefulnesse he that could haue prouided for him all manner of 〈◊〉 doth onely set before him 1 King 19. 6. a cake baked on the co 〈…〉 a poâ— of water not regarding the pleasing of his appetite but hauing respect onely to the necessitie of nature And thus when our Sauiour Christ would by miracle feast the multitude he prouided onely bread and fish for their 〈◊〉 the ground both for their stooles and table and the grasse for their cloth and carpet whereas he was as able if he had seene it as fit to Mat. 14. 19. haue furnished this feast with all maner of dainties which either water or land could haue yeelded vnto him because hee well knewe that the satisfying of our fleshly appetite doeth not for the present bring so much pleasure and contentment to the body as it doeth afterwards griefe and vexation to the spirit § Sect. 6. We must moderate our selues in the vse of things lawfull and indifferent It is not then enough that we restraine the flesh froÌ„ things wicked and vnlawfull whereby it is nourished and strengthened but wee must also moderate and diet our selues in the vse of those things which in their owne nature are lawfull yea there must not onely be a sober and moderate vse of meates and drinke and worldly pleasure but sometimes also as occasion serueth totall abstinence for the better Solus in illicitis non cadit qui se aliquando eta licitis caute restringit Gregor in moral taming and subduing of the flesh So one saith that hee onely falleth not in things vnlawfull who sometimes wisely and warily restraineth himselfe from those which are lawfull And Austine telleth vs that the best way to restraine the flesh from vnlawfull pleasure is to refraine sometimes from those which are lawfull delights for he who abstaineth from no delights Qui enim a nullis refrenat illicitis vicinus est et illicitis August de vtilitate ieiunij tract T 9. Col. â—â—67 that are lawfull is in the next neighbour-hood to those that are vnlawfull Mariage is lawfull and adultery vnlawfull and yet temperate men that they may be far off froÌ„ vnlawfull adultery doe moderate themselues in the vse of lawfull mariage Sufficiency in dyet and drinking is lawfull and drunkennesse vnlawfull and yet modest mâ—n that they may be farre of from the beastly filthinesse of drunkennesse doe somewhat restraine Sed saepe dum incanti necessitati condescendimus desidetijs desâ—ruâ—mus Gregor moral lib 30. cap. 14. themselues of the libertie of 〈◊〉 And this is needfull for vs to doe because as another Father saith Whilest we giue free libertie for our refreshing wee are often deceiued and caried beyond our bounds and whilest the minde flattereth it selfe with a conceipt of necessitie it is allured and deceiued with the will and appetite c. And whilest wee doe vnwarily In eodem capite condiscand to necessitie we become slaues to our lusts and appetite And againe wee are to knowe saith he that voluptuousnesse doeth so cloake it selfe vnder necessitie that the most perfect man can scarcely discerne it For whilest necessitie calleth vpon vs to pay our debt to nature voluptuousnesse doeth satisfie it lust and appetite and so much the more securely doeth gluttony carry vs away with headlong violence by how much the more cunningly it couereth it selfe with the honest name of supplying necessitie And oftentimes in the way of eating pleasure stealingly followeth after and sometime impudently taketh the way and goeth before now it is easie to see when pleasure goeth before necessitie but very hard to discerne when in our eating it followeth after § Sect 7. That we are to auoide the other extreame of hurting our bodies whilest we go about to tame the flesh Yet heere wee are also to take heede of the contrary extreame namely that wee doe not destroy the body whilest we indeauour to tame the flesh nor kill or hurt our friend whilest we intend war against our enemy as wheÌ„ by watching fasting such strict exercises we so weaken our bodies that they are disabled vnto all good duties
this world is no place or safetie and therefore let there be no time for securitie Wee shall be onely safe in heauen when as we shall haue a full and finall victory ouer all our enemies and therefore let vs not bee retchlesse on earth Phil. 2. 12. but let circumspection and watchfulnesse accompany vs euen vnto heauen gates not onely beginning but working out our saluation with feare and trembling § Sect. 2 That we must keepe this watch in all things Now this watch as it must be kept at all times so also in all things for euen one gate of the Citie vnguarded is sufficient to let in an whole army of enemies though all the rest be carefully watched and therefore following the Apostles exhortation vnto Timothy wee must watch in all 2 Tim. 4. 5. things For it is not enough that wee keepe this watch about things simply and in their owne nature euill that we may auoide them but euen in things indifferent that wee doe not abuse our Christian libertie vnto sinne yea in those actions which are in their owne nature good that we may doe them in a good manner and to a right ende least otherwise they be turned into sinne For example we must keepe this watch ouer our selues when we heare the word according to that of our Sauiour Take heede how Luk. 8. 18. you heare least through our secure retchlesnesse wee heare without reuerence and attention without care to treasure it vp in our hearts or to practise it in our liues So we must keepe this watch ouer our selues when wee pray least our mindes being caried away with wandring thoughts wee call vpon God with deceiptfull lippes our bodies being present but our hearts in the meane time farre from him So likewise our Sauiour warneth vs to take heede when we giue almes because wee are in daunger to bee tainted with pride and to ayme at the applause and praise of men Now if there be such neede of watchfulnesse when as wee Mat. 6. 1. ◠are exercised in the duties of Gods seruice and in the best actions which we performe then how much more in the vse of things indifferent which become sinfull if they bee not vsed with much caution and moderation how much more when wee intermeddle with worldly affaires and earthly things which like birdlime are apt to defile and intrap vs and are commonly vsed by Sathan the world and our owne corruption as snares and nets to intangle and catch vs and as baites to couer the hookes of sinne which will mortally choake vs if we swallow them downe vnlesse we cast them vp againe by vnfained repentance § Sect. 3. That we must keepe this watch ouer all the faculties and parts of our soules bodyes And as wee must keepe this watch in all things so ouer all the parts and faculties of our bodies and soules especially ouer our senses which being the gates of our soules doe either let in or keepe out both our friends and enemies and therefore these gates must bee well watched and strongly guarded seeing wee haue so many forraigne enemies who besiedging vs doe watch all opportunities of getting entrance and so many secret traytors within vs which are daily and hourely ready to open these gates to betray vs into their hands Thus wee must watch ouer our eyes that they doe not wander after wanton and wicked obiects and with Iob keepe them vnder couenant that they do not by lustful glances betray vs into the hands of our enemies Iob. 31. 1. And before we walke abroad and looke into the world we are to forecast the daungers which may come by giuing them their full liberty to wander after vanities that we may preuent them And because our owne prouidence is not sufficient without Gods assistance we are to pray with Dauid Psall 119. 37. that hee will turne away our eyes from beholding vanities Neither are wee to take lesse care in watching ouer our eares because they beeing the instruments of the most learnedsense the conduit pipes to conueigh vnto our minds all notions and instructions either good or euill therefore we must take heede how we heare and what we heare whether the language of Canaan for our edification and instruct on or the voice of the Serpent Dragon or bewitching Syren tending to corrupt poyson and destroy vs whether it be sauoury communication powdred with the salt of spirituall wisedome which ministreth grace vnto the hearers or wanton iestes scurrilous speeches vvicked Col. 4. 6. blasphemies backbiting and slandering vvith such 1 Cor. 15. 33. like euill words which if wee giue them admittance will as the Apostle telleth vs corrupt good manners We must hauing gotten the victory ouer our enemies like the Giliadites take all the passages and strongly guard them Iud. 12. 6. against them and if those who goe by giue vs the watch word wee may giue them entrance and if they speake plainely the language of our spirituall and heauenly countrey and pronounce Shibboleth let them passe as friends but Pro. 23. 2. if they say Sibboleth and by their lisping language appeare to be our enemies let vs not onely stay them from entring but wound and slay them Thus also must wee set a straight watch ouer our taste and appetite least giuing liberty vnto it our spirituall enemies preuaile against vs and drawe vs to intemperance and excesse in dyet And this counsell the wise man giueth vs Put saith hee a knife to thy throate sitting to eate with a ruler if thou be a man giuen to appetite Be not desirous of his dainties for they are deceiptfull meate Which temperance if we vse it will be vnto vs a wall of defence to preserue vs against the assaults of our spirituall enemies Whereas contrariwise if we doe not rule our taste and bridle our appetite we shal be like vnto a Citie whose wals being broken downe is made an easie Pro. 25. 28. prey lyeth open to the spoyle as the wise man speaketh § Sect. 4 That we must keepe a speciall watch ouer our tongues With no lesse diligence are wee to set a carefull watch ouer our tongues which the flesh abuseth as a notable instrument of all euill and as a razour and sharpe two edged sword not onely to wound our neighbours but also our owne soules and consciences Whereof we haue an example in Dauid who resolued with himselfe to take heede vnto his wayes that hee might not sinne with his tongue and to Psal 39. 1. psal 108. 1. keepe his mouth as with a bridle that his tongue might not passe it bounds and take vnto it selfe licentious liberty Which if Dauid had neede to doe whose tongue and heart were continually prepared to praise the Lord how much more had wee who are apt to vtter so much vanity and lyes If he found it necessary who cals his tongue his glory because it was such a notable instrument
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is