are as a bulwark and fence to guard the heart against sinne The Spirit it is as the sluce of a pond if the flood-gate be down it keeps the water within its bounds but if you pull up the sluce what an inundation of water will there be 2. If thou wouldst have the Spirit to keep thee from evil thou must labour to keep thy selfe the Spirits keeping of a man doth not exclude his holy care to keep himselfe Psal 18.23 this was Davids practice He kept himselfe from his iniquity he would not make Gods care to keep him an occasion for him to be idle Remember and take this for a rule that if you do not take care to keep your selves from the occasions of sinne the Spirit will never keep you from the execution thereof and therefore you reade 1 Joh. 5.18 that he that is begotten of God he keepeth himselfe that the evil one toucheth him not and so speaks Jude Keep your selves in the love of God Jude 23. 3. What cause have regenerate men to blesse God both in reference to themselves and in reference to wicked men 1. In reference to themselves to what evil would not the flesh have drawn you had it not been for the contrary working of the Spirit in you I appeale to your own conscience how often have you resolved to do wickedly nay how farre have you gone in it insomuch that you have resolved on the time when on the place where and the manner how to bring your intended evil about and yet God hath kept you from your intended purpose so that ye could not do the evil ye would what cause have you to blesse God for positive grace and not only so but for preventing grace that you have been restrained from sin It was thus with David with a full resolution he did resolve to kill Nabal and all his family but the Spirit of God prevented it by setting home the counsell of a poor woman and therefore here upon see what cause you have to blesse God for preventing grace and that you may be provoked hereunto I would leave with you some considerations upon a twofold account 1. If you consider the universality of that corruption that is in your natures 2. If you consider the strength of it 1. If you consider the universality of corruption in the universality of persons all the children of Adam are infected with this common contagion all having sinned in him and so are guilty of the punishment so are they obnoxious to the contagion of Adams sinne Rom. 5.12 2. If you consider the universality of parts there is never a part of man but it is defiled with sinne even regenerate men as there is something in every part sanctified so there is something in each part unsanctified as there is grace in every part so there is sinne in every part 3. In regard of the object a mans nature it is averse to all good and prone to all evil Corruption of nature it is set out by Divines by comparing it to that rude Chaos which was before the creation in which rude heap there was vertualiy all creatures which afterwards the Lord created So it is with corruption of nature it hath vertually in it all the sinnes acted in the world 4. There is an universality in respect of the time this corruption of nature it was not only in one age of the world and not in another but in all ages of the world It reigned from Adam to Moses Rom. 5.14 even over those who had not sinned after the similitude of Adams transgression Now put all these together that all persons and all parts of men are corrupted and that in all times and that this corruption prompts you to all sinne consider but all this and have you not great cause to admire that there is no more wickednesse committed in the world 2. Consider not only the universality of corruption but the strength of it If it were but a weak enemy it were not so much but there is great strength and potency in it and therefore it is called sometimes an enticing and sometimes a drawing enemy and if it cannot entice by policy it will draw by power 2. We are to magnifie Gods grace in reference to wicked men that are enemies to the Church of God if the restraining grace of Gods Spirit did not withhold wicked men from doing the evil they would there would be no living in the world if it were not thus every wicked man would murther every man that angred him and he would deceive every man that dealed with him we should have all humane societies overturned the Church of God rooted out from under Heaven did not God by the common workings of his Spirit restrain men Psalme 76.10 God he will turne the wrath of man to his praise and the remainder of wrath wilt thou restraine It is spoken of Gods enemies and God will restraine their wrath by the common workings of his Spirit and it shall evidentially turne to his praise and shall be conducible to the glory of God and the good of his people You have a famous instance in Laban and Jacob Laban came with a mischievous intent against Jacob but God meets with him Gen. 31.29 and gives him a charge that he should not meddle with Jacob no not so much as to speak against him God laid a mighty restraint upon Labans spirit so that he could not do the mischief he intended Gen. 33.4 So likewise in the case of Esau and Jacob Esau he pursued his brother with a deadly hatred insomuch as he resolved when the dayes of his fathers mourning were over to kill his brother but God did so alter his disposition and restrain his bloody intent that when he met with his brother he fell on his neck and kissed him To this purpose the Psalmist hath an expression that the Lord shall cut off the spirit of Princes he is terrible to the Kings of the earth Psal 76.12 In other translations it is The Lord shall restraine the spirit of Princes and it was so in all ages and it is so in this age Men that hate religion though they have much power in their hands yet the power of their hands shall not come into act and because there is no wicked man in the world which shall do the evill he would therefore you have much cause to blesse God Pharaoh though he had much power in his hands yet God delivered his people out of his hands and thus the Lord would not suffer Balaam to curse his people Num. 23. Psal 105.14,15 he will suffer no man to do them harme as David speaks yea He reproved Kings for their sakes saying Touch not mine anointed and do my Prophets no harme Sermon XXVI At Lawrence Jewry London Februar 9. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the
to Vse 1 Of comfort Consider in the general what cause of comfort we have in that the Lord hath promised to us more of his Spirit then he gave out under the law It shall come to passe in the last dayes Acts 2.17 saith God that I will power out my Spirit upon all flesh The Spirit it reveales things now more clearly and more abundantly In the last dayes the Spirit speaks expresly before they saw things darkly but now we see face to face that is more plainly there shall be a more full revelation of the Spirit Isaiah 30.26 When the light of the Moone shall be as the light of the Sunne and the light of the Sunne sevenfold as the light of seven dayes Eph. 3 5. And hence is that promise that knowledge shall fill the earth as water filleth the sea In other ages the Mystery of Christ was not made known unto the sons of men as it is now revealed unto us by the Spirit Blesse God then this is a general comfort that more of the Spirit was reserved under the New Testament then was dispensed under the Old In particular there are six comforts which I shall lay down for such who walk after the guidance and motions of Gods Spirit 1. The Spirit of God will be a sure guide to you to discover to you John 16.13 and to lead you in all truth so saith our Saviour He will guide you into all truth that is into all truth necessary to salvation A like place you have in the same Evangelist John 14.26 where it is said that the Spirit shall teach you all things that is all things needful for an elect man to know that he may be saved The Spirit of God reveales the Mysteries of salvation to his people 1 Cor. 2.9,10 and therefore you read that eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them which love him but God hath revealed them unto us by his Spirit The Spirit it makes known to us Gospel-truths and reveals Gospel-Mysteries 1 Cor. 2.15 The spiritual man judgeth all things yet he himselfe is judged of no man he hath the Spirit of God inabling him to discerne of Doctrines whether they be true or false and sayes the Apostle he himselfe is judged of no man that is he is so assured of the truth of his Doctrine Hildersam on Psalme 51. pag. 774. that other men cannot pervert him 2. The Spirit will not be only a guide to lead you but a seale to assure you of your Adoption Rom. 8.14 As many as are led by the Spirit of God that is which walk after its motions and guidance they are the Sonnes of God And because ye are sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Gal. 4.6 that is giving you a farther assurance and Seale of your Sonneship that you may with more boldnesse poure out your hearts into the bosome of your Father 3. The Spirit will be an evidence unto thee of thy union with Jesus Christ So saith the Apostle Hereby we know that he abideth in us by the Spirit which he hath given to us And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 John 3.24 Chap. 4 13 Get therefore the Spirit into thy heart and follow its motions and guidance and hereby wilt thou be assured of thy union with Christ 4. Walk in the Spirit and it will be a sure pledge to thee that thou art exempted from damnation and brought into a state of salvation Rom. 8.1 There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the Spirit It will be an evidence to you that you are past damnation 5. That you are free from the curse and power of the law If ye be led of the Spirit ye are not under the law Gal. 5.18 Liberati sumas per Christum à damnatione non à directione legis You must not understand it as if you were not under the moral law as a rule of life but only that you are freed from the curse of it so you are not under it 6. And lastly if ye have the Spirit of God and walk after its guidance here will be your comfort that ye shall not fulfill the lusts of the flesh And this brings me to the second Doctrine to wit That walking after the Spirit is an especial help to Beleevers that they shall not fulfill the lusts of the flesh though they may act the lusts of the flesh and commit those sinnes which the devil and their own hearts may move them to yet they shall not fulfill the lusts of the flesh But more of this in the following Sermons SERMON XI At Lawrence Jury London Decemb. 15. 1650. GAL. 5. verse 16. And ye shall not fulfil the lusts of the flesh I Have hitherto treated on the duty Walk in the Spirit And am now to treat of the benefit annexed to this duty And ye shall not fulfill the lusts of the flesh In the handling of which I shall first explaine it and then give you the Doctrine There are two things to be opened First what is meant by the lusts of the flesh Secondly what is meant by fulfilling these lusts Quest 1 What is meant by this phrase the lusts of the flesh Answ 1 By the lusts of the flesh if you take them for the natural desires of the body then this Text cannot be made true for we may and do fulfill the natural appetite of the body if it be hungry we give it meat if thirsty we give it drink if weary we give it rest So that the lusts of the flesh if you take them for the natural desires of the body these ye may lawfully fulfill therefore it cannot be so taken here 2. Neither is it to be confined to the sinne of incontinency but to be taken more comprehensively for the sinfulnesse of our corrupt nature the lusts and motions whereof you must not fulfill 3. These motions and lusts of corrupt nature must be considered two wayes First either as a power Or secondly as an act 1. As a power and so they nore that radical indisposition that is in mans nature to good and its proneness to evil Or 2. As an act and so it notes those sinful motions to sinne that come from corrupt nature and so I take the meaning of this place 1 Pet. 2.11 You shall not fulfill the lusts of the flesh that is walk according to the dictates and motions of the Spirit and you shall not act those sinful motions which arise from corrupt nature Quest 2 But then a farther question is what is meant by not fulfilling these lusts of the flesh Answ To which I answer 1. Negatively we must not understand this as if so
fastened in the joints and intrals of the wall that till you pluck down the wall you cannot root up the the Ivy so it is with us till God pull down this wall of your body the root of your sin cannot be plucked up This was typified under the Levitical Law Lev. 14.41,45 in that house which was infected with a fretting Leprosie all their scraping and pouring out of the dust thereof could not make the house clean and therefore God commanded that the house should be pulled down and be removâ—d The corruption of our natures is like this Leprosy which nothing but the pulling down of the wall of the house would remedy so nothing but the death of the body will perfectly destroy the body of death This leprous house is a type of thy defiled body and the scraping thereof an embleme of thy indeavour to sweep thy heart of sin and yet for all this the house could not be cleansed till it was pulled down neither can the house of thy body be wholly purified and sin quite extirpated untill it be plucked down and laid in the dust I remember a learned Authour Luke 23.40 he makes the impenitent thief on the Crosse an embleme of the sin of our natures when he was nailed to the Crosse and as we say bound hand and foot he had onely one member untied and that was his tongue and with that he falls a reviling on Jesus Christ just so sayes this Authour are our natures when a man lies on his death-bed and cannot stirre hand nor foot even then hath he a nature kindled with fire from hell wherewith he sinnes against God Oh let this greatly humble us in the sight of God 5. Consider that this contrariety in thy nature against grace though it be repugnant to grace yet it is suitable to thy nature Corrupt nature will tempt men to those sins which are most suitable to flesh and blood as the devil when he tempted Christ in the wildernesse being an hungry Command sayes he Matth. 4.3 that these stones be made bread this was a very suitable temptation to Christs condition for he had fasted fourty dayes and fourty nights and was hungry the devil did suit him with a temptation and if the devil do suit temptations to our condition our natures will much more because a mans owne heart knowes what is more suitable to his inclination then the devil doth it is true the devil knowes what a mans inclination is by his actions otherwise he cannot know but our natures are so corrupted that they will propose temptations that are most pleasing to flesh and blood and to those sinnes which either by custome or inclination we are most inclined to And this the Apostle James speakes of as I have formerly noted Jam. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he sayes that every man is tempted when he is drawn away of his own lusts and enticed It is a metaphor taken from fisher-men who will suit their bait to the fish which they desire to take and will not alwayes fish with the same bait thus it is here thy corrupt nature doth play the fisherman and layes such a bait which is most suitable to every mans inclination therefore on this consideration be humbled that sin is so suitable to thy corrupt nature 6. Be humbled on this ground that thy corrupt nature will carry thee to commit such sinnes which thou didst believe in thy heart thou shouldst never fall into an eminent example hereof we have in Hazael who when he was told by the Prophet Elisha what evil he should do unto the children of Israel That he should set their strong holds on fire and slay their young men with the sword dash their children against the stones and rip up women with childe Oh sayes he is thy servant a dog that he should do these things 2 Kings 8.12 he could not believe it and yet this he did and worse then there the Prophet had told him Here is cause therefore to be humbled there is that evil seminally in thy nature that will provoke to sinne which thou couldst not imagine to be there why else should Christ admonish his Disciples Luke 21.34 to take heed that their hearts were not overcharged with surfetting and drunkennesse and worldly cares Alasâ— what danger was there for poor Disciples to be overtaken with these sins yet Christ knew that there was cause for them to take heed though they were eminent Apostles of Christ yet they had the seed of those evils in their natures It is an observation of Mr. Capel Capel of temptations that a godly man at one time or other before his death shall be tempted either by the devil or his own heart to break every Commandment of the Law and to doubt of every article in the Creed and therefore do not think thou art so well setled in thy judgement that thou shalt never fall into errour and thou which livest holily be not over-confident nor too secure thinking that thou shalt never fall as such a man fell remember thou hast as bad a heart and if God should suffer the devil thy own corrupt nature and an occasion to concurre together thou wouldest fall into as bad a sinne as ever any in the world fell into there is such a contrariety in thy nature against grace that it would carry thee to the most unnatural and grosse sinnes that are in the world Augustine had a good saying when he saw a man fall into sinne Tu hodie ego cras Thou fallest to day and I to morrow if God help me not 7. Consider that this contrariety in thee it is an universal contrariety if there were a contrariety against some grace and not against all it were somewhat excusable or if there were onely a contrariety in some parts not in all it were somewhat tolerable but when this contrariety is universal in every respect how intolerable is this though thou art a godly man not only the wicked but even thou who art a godly man all thy body and all thy soul is defiled it is true there is grace in every part of thy soul so there is sinne too There is ignorance in thy understanding forgetfulnesse in thy memory stubbornnesse in thy will disorder in thy affections hardnesse in thy heart searednesse in thy conscience now it is true though every faculty be infected yet also is every part regenerated too in those that are godly Corruption it is in the soule as the soul is in the body the whole soul is in the whole body and the whole soul is in every part of the body just so it is with original corruption it is whole in every man and it is whole in every part of a man One hath this note that corrupt nature it is more in the soule then the soule is in the body for though the whole soule be in the whole body and every part of it yet it is not in that
to Religion 4. He will give the lesse bad example 2. Unto such who have restraining grace I would give this caution that you would not boast thereof The Pharisee had restraining grace but he made ill use thereof Luke 18.11 Non Deum sed seipsum laudavit Pharisaeus I thank God sayes he I am no extortioner nor no adulterer nor as this Publicane is Doth God restraine these sins in thee do not thou boast in these restraints who hath made a difference between thee and others is it not God therefore be not proud of it 3. Take heed that you do not take restraining grace to be an evidence of renewing grace and here I shall shew you twelve wayes whereby you may be deceived but of this in the following Sermon SERMON XXVII at Lawrence Jury Lond. Feb. 16. 1650. GAL. 5. verse 17. For the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would I Shall by Gods assistance in this Sermon finish this point and there is only one question that depends upon the last caution I named in my last Sermon which was that you should not look upon the restraints of the Spirit in keeping you from sin to be the saving and gracious work of the Spirit And hereupon I shall answer this question and shew you what other causes there may be besides the renewing grace of the Spirit that may keep wicked men from doing evil 1. Men may be kept from wickednesse from the power which a religious education hath had on them while they were young when you are under the tuition of Parents or Masters or Governours this may restrain men from doing much evil 2 King 12.2 You have an instance hereof in King Jehoash He did that which was right in the sight of the Lord all the dayes wherein Jehoiada the Priest instructed him All the dayes his Uncle lived he walked in the wayes of the Lord but assoon as ever he was dead he fell to work wickednesse Thus you read concerning Paul that he was according to the Law blamelesse Phil. 3.6 that is as to the outward letter now how came he to be thus why sayes he Quo semel est imbuta recens servabit odorem Testa diu I am an Hebrew of the Hebrews and touching the law a Pharisee that is he was trained up in the Jewish religion and the force of education had made Paul a man of a very good moral life And so the young man he saith to Christ that all the Commandments he had kept from his youth this was the power of education Mark 10.19,20 Plutarch A colt if he be never taken nor tamed with bit nor bridle will be a very savage and wilde creature all his life-time and if you let him runne too long he will hardly be tamed at all but if you take up a colt when he is young though he be wilde by nature yet by breaking of him you will make him fit for service It is true religion doth not runne in a blood yet the profession of it may and this may be one cause why men do not the evil they would because a religious education hath a power to keep them back yet this falls far short of renuing grace 2. Disability of body whether through age or sickness may be a meanes to restraine men from many sinnes Ambrose calls diseases the shops of vertue Indeed sicknesse it is a prison but not a grave to sinne it is only mortification which is a slaughter-house to sinne Morbi virtutis officinae Ambr. sicknesse keeps sinne in when men are fastened to their beds and when their bones are made to rattle in their skin they have then no pleasure nor leisure left them to think of Luxurious excesse Thus we see in Abimelech how God kept him by laying some sicknesse or other upon him Gen. 20.6 compared with vers 17. This you see by comparing Gen. 20.6 with the 17. ver of that Chapter In ver 6. God told Abimelech that he withheld him from sinne there it is only said in the generall that God restrained him but in ver 17. is hinted the manner how God did this Abimelech would faine have defiled Abrahams wife but God laid some disease upon him and therefore it is said that Abraham prayed unto God and God healed Abimelech Rivet Rivet upon these words saith that assoone as ever he took Sarah into his house God smote him with a sore sicknesse so that he was not able to commit folly with her And he gives this reason because Isaac was the promised seed and if Abimelech should have laine with Sarah the childe would have been thought Abimelech's and not Abrahams and therefore God did send some exquisite disease upon him that so he might be disabled to his intended folly 3. Outward meannesse and poverty of a mans present condition is a cause to hinder many men from sinne whereas if they had wealth they would work wickednesse with greedinesse And this was Hazaels condition while he was a servant he could not then do much mischiefe his outward condition was so mean that he had not opportunity and advantage 2 King 8.12 but when he came to be King in his Masters roome Then shalt thou burne the City rip up women with childe and dash children against the stones he never thought he should have been so bad but when he came to be King he did this and much more We may blesse God as it is a common proverb That curst cowes have but short hornes that wicked men are not sometimes rich men and great in place and power God many times so orders it that men that have much evil in their natures should not have opportunity to act it in their lives 4. Another way whereby men may be kept from sin may be from the affrightment of a natural conscience Gods Spirit doth not only sometimes witnesse with the spirit in godly men but also checks the spirits of wicked men and though a wicked man doth not forbeare to act sinne obedientially with any respect to the command of God yet he forbeares to sinne rationally out of conviction from a natural conscience Natural conscience it is that which over-rules and swayes a wicked man so that he shall not do the evil he would the Gentiles having not the law as the Apostle saith that is the written law Rom. 2.14 yet they do by nature the things contained in the law and these having not the law are a law unto themselves these Gentiles though heathens the Scripture sayes they were a law unto themselves that is they have a conscience which is instead of a law to them 5. The feare which is implanted in men of humane lawes and penal statutes is another meanes to keep men from much sinne when a divine law cannot bear sway with a wicked mans conscience
be punished lesse then a drunken Christian 3. Consider that in keeping under sinne you will not so fearfully break the peace of your consciences open and grosse sinnes they lay the conscience open and fill it with terrour and amazement but the lesse thou actest sinne the lesse shall thy conscience be troubled 4. Hereby thou doest lesse scandal religion then otherwise thou wouldest have done lesser evils they give a scratch to the face of religion but open sinnes they give religion a stab at the heart religion receives not so much disreputation by close hypocrites as by open prophanenesse 5. Thou mightest do more hurt by thy sinnes example if God should leave thee then now thou doest Though thou art a bad man yet if God restraine sinne in thee thou doeâ—t not give so bad an example as otherwise thou wouldest do 6. Who knows but that these smal beginnings of restraining grace may be a forerunner of renuing grace thou which art restrained from evil though thou art at present wicked who knows but that God may turne restraining grace into râ—nâ—ing grace Vse 2 The next Use shall be of comfort to godly men and truly there are many gracious hearts which may upon what I have said raise to themselves many fears and doubts some such feare as this may be in the brests of many and they may say Object Sir you have been treating of the power of Gods Spirit even in its common workings by restraining grace to keep under sinne in wicked men and some may say that they fall short not only of godly but even of wicked men for a wicked man can refraine those sinnes which I cannot This objection may come from the heart of many a good man and to this I shall lay down three or foure words by way of answer and comfort and so conclude all Answer 1. Consider that to perceive the unbridled workings of sinne in your natures doth not argue the increase of sinne but your increase of light and tendernesse in conscience Paul while he was unconverted thought himself alive and in a very happy condition before he saw the spirituality of the Law Rom. 7.9 but when he was converted When the Commandment came sin revived and then he died that is the Law coming in power upon his conscience he then saw sin alive and yet then he was in a converted estate and in a happy condition As light breaking into a roome doth discover what wants and disorders are there which were unknown and unseen in the dark so doth light breaking into the understanding discover our spiritual wants 2. Do not judge your selves to be in a bad estate by the want of particular restraints under sinne but judge your selves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice It may be one man can bridle his passion but thou canst not yet he may be a bad man and thou a good man A traveller perhaps may sometimes step into a wheel-tract but his ordinary course is in the beaten road so if thou fallest into sin and wantest restraining grace this may be thy falling into a wheele-tract Prov. 16.17 thy ordinary way is the beaten path It being the high way of the upright to depart from evil yet now then thou maist lose thy way You are not to judge of your selves by particular acts of restraint 3. Though thou art overtaken with a sin when other men are not who are worse then thy self yet consider thou hast more temptations unto sin then other men have It is true in some cases a godly mans sins they are more to be aggravated then a wicked mans yet in other cases a godly mans sin is not so to be aggravated The devil is more solicitous to tempt a godsy man to sin then he is a wicked man Job 1. Zeck 3.1,2 When the sons of God came together the devil came also in the midst of them He owes them a spite and therefore if they be now and then overtaken they should not judge themselves by those particular acts but by the constant course of their lives 4. Consider though thou doest yield to a sinful act Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if sin be not a Tyrant nor a Lord over thee thou hast no cause to fear Thou yieldest to sin as to an Vsurper not as to thy Liege Lord though thou wantest the restraint of the Spirit in some particular acts to keep thee from evil yet if thou art kept by God from the reigning power of sin be not discouraged thou art in a happy condition 5. Let this be your comfort though now and then thou canst not restraine the acts of sin yet ere long thou shalt be a compleat conquerour over all thy sins God shall tread down Satan under thy feet shortly now thou fightest with the devil hand to hand but then thou shalt trample him under thy feet and let this be your comfort who have the Spirit lusting against the Flesh your combate is but short your victory is certaine your conquest is great and your reward and Crown everlasting FINIS An ALPHABETICAL TABLE TO the foregoing Treatise of the conflict between the Flesh and Spirit A SPirit of God works not alike in all Page 66 Attendance on Ordinances p. 103 Affections unruly p. 179 Aptnesse to fall into any sinne p. 194 Spiritual Abatements p. 214 Christian Religion not Austere p. 218 Arminian objections answered p. 249 B Blame of sin onely due to us p. 131 132 And not to God or devil p. 161 Business of the world hinders holy duties p. 210 C Conviction for sin long after the Commission of it p. 40 We must not go out of our Calling p. 49 We must follow our particular Calling p. 52 Constancy in duty p. 65 Customary sinning p. 117 Conflict of Flesh and Spirit p. 124 Of Corruption of our natures p. 141 Concupiscence a sinne p. 160 Conflict against sinne fourefold p. 165 Conscience Gods spie p. 182 Contrariety of Flesh and Spirit p. 186 187 Why God suffers this Contrariety of our Corrupt natures to good p. 198 No Confidence to be put in duties p. 256 D Despising Ordinances p. 10 Depending on Ordinances ibid. Deliberate sinners p. 33 34 Devil may move a man to that which is good p. 48 We must not Depend on that we do p 54 Spiritual desertions of three sorts p. 59 Duties spiritually done p. 63 64 Duties diligently done p. 64 Satanical delusions p. 86 87 Difference between the godly sinning and the wicked p. 112 113 114. Diabolical motions p. 156 Corruption in us to our dying day p. 192 Sin diverts from and disturbs in duty p. 207 Gods decrees abused p. 216 Defilement cleaves to duty p. 233 Desire to do is doing p. 258 E Our Flesh a malicious enemy p. 135 An universal enemy p. 136 Other properties of this enmity p. 137 138 We can never do good enough p. 220 False ends of doing