by Saul was after the Lords spirit was taken from him and another evill spirit vexed him so unclean speeches proceed not from the holy Ghost that delighteth in modest termes 2. Again the term of knowledge is used as opposite to passion to teach men that they must dwell with their wives as men of knowledge the first of Peter the third and the seventh verse that they be not like fed horses neighing after their neighbours wives Jeremiah the fift chapter and the eighth verse Afterward The circumstance of time is noted in the word Afterward That is not before he was deprived of Paradise but when he was driven out For the pleasure of marriage is a mortall pleasure For as Christ saith In this world men marry but they that shall be counted worthie of the life to come neither marry nor are given in marriage but are as the Angells of God Luke the twentieth chapter The use of marriage is that because men die they should beget sonnes and leave a posterity to stand up after them But the Children of the Resurrection dye as men and therefore he was made to beget Children And for spirituall joy or comfort it is none But postquam spiritus deficit venium ad solatia carnis It is a carnall pleasure For as Cain being cursed out of Gods City built himself a City in the fourth chapter of Genesis As Saul being cast out of the Lords favour would be honoured of man in the first of Samuell fift chapter So Adam being deprived of spirituall comfort and pleasure useth marriage as a carnall pleasure Pâ—…itio For the point of division jointly in these this pair of Bretheren we have a view of all mankinde Adam had more Children but the Holy Ghost contenteth himself to set out mankinde in these two Even as the 〈◊〉 saith of Abraham that he had two sonnes one born after the flesh another after the Spirit Galatians the fourth chapter and the two and twentieth verse So were the sonnes of Adam To Cain are reckoned as his posteritie Henoch Lamech Nimrod Pharaoh and all the wicked To Abell Enoch Noah Shem Abraham Isaac and all the faithfull which is the great partition of mankinde For the holy Scripture setteth out which is Gods City that is Sion and Jerusalem and which is the Devils City by Babylon The one answering to Abell the other to Cain They set out the Devls city by amor sui ad contemptum Dei Gods city by amor Dei usque ad contempium sui Again by Abell is set out those that are in state of grace by Cain they that are in state of nature By the one are set out all them that are born after the flesh by the other such as are born anew and led by the Spirit Galatians chapter the fourth And this partion is made of all mankinde through the world till that last 〈◊〉 which Christ shall make of the Sheepe from the 〈◊〉 in the five and twentieth chapter of Mathew This partition we see in these two For that although they were both of one Father and Mother Contrary natures yet such was the diversitie and 〈◊〉 of their nature and disposition as they fitly represent the diverse state of mankinde The 〈◊〉 is in respect of their names the 〈◊〉 in respect of their works for the one rose up against the other and slew him Cain and Abell why so called The Devills 〈◊〉 in respect of their names is the one is called Cain that is a purchaser or possessioner that is such a one as thought it his 〈◊〉 to enjoy this world and contrariwise misery to lose it and the possessions thereof Abell 〈◊〉 sorrow and vanity But the other Abell that is sorrow and vanity such a one as doth with Salomon account all things in this life vanity and vexation of spirit in the first chapter of the book of Ecclesiastes such a one as hath sorrow by reason of continuall sinnes whereby he offendeth God of them Christ saith in the 〈◊〉 chapter of Matthew Blessed are they that mourne and sorrow for that they are out of their place As the Prophet speaketh in the one hundred thirty seventh Psalm By the waters of Babylon we sat down and wept when we remembred thee O Sion For Abell was not a City of this world as Cain but was one of those that sought for a City in Heaven that was to come Hebrews the thirteenth and the second verse He is called Abell that is vanitie 1. First in respect of the shortnesse of his life in which regard every man is altogether vanity Psalm the thirty ninth 2. Then in respect of the afflictions of this life in which respect he saith Every man is vanity And therefore they that are of Abell will say We are strangers and sojourners as all our Fathers were Psal. 39. They are such as though they be in the world yet use it as if they used it not the first to the Corinthians the seventh chapter They set not their felicitie in this world as Cain but reckon all things in this world vanity and vexation of spirit and long to be restored to their heavenly Country 2. Contrary works Secondly As they have diverse dispositions so their works are contrary For as the Apostle saith of Ismael and Isaac Gal. 4. He that was borne after the flesh persecuted him that was borne after the Spirit So did Cain persecute Abell as the Apostle witnesseth Joh. 1. 3. that Cain was of that wicked One and slew his Brother Why Cain slew Abell And wherefore slew he him Because his own works were evill and his Brothers good So as their dispositions were diverse their works were contrary So in Cain there is a resemblance of all the persecutors and oppressors that have been in the world The Wicked persecute the Godly by hand and tongue And Abell is a pattern of all the Martyrs that have been slain by the hand of Cain or wounded and persecuted by the tongue of Ismael who by mocking persecuted Isaac in the fourth chapter to the Galatians In these two is fulfilled that envy which God proclaimed between the woman and the Serpent and between their seeds Genesis the third and the fifteenth verse who was not only of the seed of that evill one Joshua the first and the third verse that was of the Serpent and the reason why the name of Cain is set down in the Bible is to shew the performance of that Prophesie Genesis the third and the fifteenth verse and to shew his wrath upon the Vessels of wrath Romans the ninth and the twenty second such as was Cain Cham Pharoah and Nebuchadnezar and all the wicked ones of his Race for the order of their comming into the world as Cain who was first born was worst and Abell the last born was best so it is with all mandkind For as the Apostle saith first commeth that which is naturall and then that which
shall leave a seed behinde him Cain and Abell resemble all mankinde Elect Reprobate as the variety in names so in natures and dispositions Secondly you heard that from this tree doe sprout two branches that is a pair of brethren to whom all mankinde may be reduced from whom both Sion the City of God and Babell the City of Satan take their beginning concerning whom in the variety of their names we observed the variety of their natures the one called Cain that is a possession sets out those people whose felicity is to get and which count it the only misery to lose the things of this life the other called Abell that is vanity doth set out unto us those which reckon all things in this life to be vanity as the Preacher teacheth us to value them thereby we considered what account we made both of the one and the other In the world Cain is called a great Jewell and Abell despised as a thing of naught Second and third Division Now we are come to a second and third division 1 In their Trades For in this verse they are divided by their trades and calling 2. In their Religion in the next by their religion and profession in the service of God both which divisions have their ground the second chapter and the seventh verse Man consists of Body and Soul to fill both Earth and Heaven For where man is said to consist of two parts body and soul the one formed of the dust of the earth the other breathed by God that is to shew that as according to Gods commandement the first chapter of Genesis and the twenty sixt verse He hath a care to fill the earth by bringing forth children so he must be as carefull to fill heaven by a second generation that as he was to till the earth from whence his body was taken chapter the third Mans vocation maintain life and religion a spirituall life So he must imploy his study in Gods service from whence he received his soul his care must be not only to leave behinde him a long generation but semen sanctum Mal. the second chapter as they must have a vocation whereby to maintain naturall life So they must be religious and offer sacrifice that leading a spirituall life here on earth they may obtain eternall life in heaven 1. The naturall life then the spirituall and why But as Cain was first born after the flesh and then Abell So alwaies flesh goeth before the spirit nature before grace as the Apostle witnesseth the first of the Corinthians the fifteenth chapter That is not first which is spirituall but that which is naturall and then that which is spirituall Therefore God was first to feed the Israelites with Manna and to give them water out of the rock the sixteenth chapter of Exodus before they would receive the Law which after was published upon mount Sinai the twentieth chapter of Exodus For as the Apostle sheweth there is a debt due to the flesh Rom. the eight chapter which must be paid before the spirit can with quietnesse attend upon Gods service which being provided for the spirit is the fitter to attend upon Gods worship Children are not to be trained up in idlenesse and why Before we come to their severall vocations we have first to consider in generall that Adam would not have either of his children trained up in idlenesse and therefore he sets not only his younger sonne But to labor in a vocation but even his heir to a trade and occupation knowing that whereas God hath ordained that man shall live by some painfull vocation chapter the third there is a thing that both touched him and his the necessity whereof is such as Job saith Man is born to labor even as a bird to flie the fifth chapter of Job and the seventh verse And as he imployeth in trade as well the eldest as the youngest So Abell the good no lesse then Gain the wicked sonne for the godly have no liberty to live without some honest calling and therefore the Apostle saith Let a man abide in that calling wherein he is called the first of the Corinthians the seventh chapter and the twenty fourth verse If the godly may not live idlely much more ought wicked children to be set to some trade of life The second point to be observed is that there is no sooner mention made of the birth of these two brethren but presently the Holy Ghost setteth down their trade commending unto us from Adams example that which Salomon after teacheth the twenty second chapter of the Prov. Teach a childe in the beginning of his waies and he will not depart from it when he is old Seasonable instruction in youth and why for without seasonable instruction children and youth are but vanity the eleventh chapter of Eccle. and the third verse All are not fit for one and the same calling and why Both these sonnes are not set to one vocation to shew that all men are not fit and meet for one and the same calling for as there is this diversity in the earth out of which man is taken that one part of it is sandy some clay and some gravell And as in the heavenly light there is that diversity which the Apostle speaks of the first of the Corinthians the fifteenth chapter and the fourty first verse one star differing from another in glory So the like variety appeareth in the dispositions of men in so much as we see all men are not meet for one thing Fourthly from hence we learn that albeit the labors and trades of men be diverse Callings must be such as God alloweth and are serviceable to the Common-wealth and why yet they must be such as both God alloweth and such as are serviceable to the publique wealth we may not say because Cain a reprobate was a husbandman that therefore God dislikes husbandary for God affirmeth of Noah that he was a just and upright man and yet he was an husbandman Genesis the ninth chapter nor that the office of keeping sheep is therefore lawfull in Gods sight because Abell the just was a sheephcard for Juball the sonne of wicked Lamech was the father of them that dwelt in tents and kept Sheep Genesis the fourth chapter and the twentieth verse and yet himself a wicked man the person doth not make the calling lawfull but it must be taken from God himself and be such as God alloweth touching husbandry Christ saith My father is the Husbandman the fifteenth chapter of John and the first verse and you are Gods husbandry saith the Apostle the first of the Corinthians the third chapter and the ninth verse Therefore the calling of an husbandman is allowable for the other calling God himself is called the Shepheard of Israel the eightieth Psalme and the first verse and Christ saith of his Church I have other sheep which I must gather under my government
goe forth on the Sabbath notwithstanding they went forth to make triall though they found none Exodus the sixteenth chapter the twentieth and the twenty seventh verses so Cain would trie whether there were not a plot of ground free from the curse but not finding any such piece of ground he turned himself to handycrafts when husbandry failed He and his Children fall to occupations some work in brass some to make Tents and others to make Organs That is the civill reason of the building of the City The spirituall reason is that fear is the first beginner of Cains City for this place though it were a place of pleasure yet it gives him no rest or security therefore he deviseth to himself a new means to safeguard him from fear that is by building a City and walling it that if the Sonnes of Seth or any that were privie to his fact came against him he might be safe from them As Adam hid himself from Gods presence in his bushes so doth Cain goe about to defend himself with walls Howbeit so it is that a guilty conscience cannot finde any rest or security by any such means but it findes the truth of that which the Apostle saith in the second to the Corinthians the seventh chapter and the fifth verse pugnae for is intus terrores And yet by the taking order for the continuance of his name it appeares he had not only fear but a secular desire of fame in the world he contenteth not himself with Adams dwelling but builds a City Adam and his Children dwelt under Trees or some Tents but the Posterity of Cain builds themselves Cities to dwell in For the generall as the beginning of good Lawes is the evill fashions and naughty manners of men so the remedy against fear is Cities that by them people may be safe from wilde beasts and wicked and cruel men more wilde than beasts But as first necessity invented Garments since pride so it is of Cities A City was founded first in regard of fear but since they are become the only places of pride for in the Country where men are imployed in husbandry we see no such pride they content themselves with plain dwelling but in the City all things are for pride That is for the building of the City Touching the Builder we see the beginning of buildings is hominem occidere urbem condere Therefore the Prophets crie out that the faces of the poor are ground for the maintenance of Cities Jeremiah the twenty second chapter and the thirteenth verse Habakkuk the second chapter and the thirteenth verse Micha the third chapter Even as we see Cain that killed his brother is the Builder of this City so there are many like Cain that kill and undoe a great company of young Occupiers to build themselves a City For they content not themselves with their Fathers Houses but build themselves Houses of Cedar Jeremiah the thirty second chapter Secondly Out of the Builder Augustine hath this note that as the building of this City of Enoch by the blood of Abel was a soretelling what kinde of City this should be namely full of cruelty so in as much as Rome was founded by Romulus in the blood of Remus that was a signe that it would be a cruel and bloody City as we see it came to pass that it hath been the chief persecuting City and shed most blood Thirdly We are to speak of the name wherein the itch of Cains vanity breaks forth for in giving this name he saith as much as they doe Genesis the eleventh chapter paremus nobis nomen he seeks to make his posterity famous for it is the course of the world And men think their houses shall continue for ever and therefore call their lands by their names Psalm the fourty ninth and the eleventh verse when they cannot be written in the book of life they seek to be in remembrance of men We see it is in Saul when God took his honor from him he would be honoured of the people in the first of Samuel the fifteenth chapter so that upon these three things in satisfying the flesh in building Cities for the glory of this world and in leaving a name behinde stands all Cains desire But the giving of this name is in one of these two respects First If a man will see what is true dedication let him look upon the worldly minded man for none doe so truly dedicate themselves to the true God as they doe consecrate themselves to the World It is indeed sacra fames for as Christ saith The Children of this world are wiser in their generation than the Children of light Luke the sixteenth chapter Therefore in them we may see the lively example of true dedication Secondly If not that yet for as much as every dedication is the first act for the first thing to be done when a new House is to be built is to dedicate it by great feastings This sheweth that as all the things of this life are but beginnings for as Christ kept the best wine last John the second chapter so the consummation of all things is in Salem which is Gods City But Cains Enoch is nothing but fair shewes of joy and feastings which shall end in mournings Where it is said Cain was building a City and not that he built it it is to teach us that he did but begin it we see the like in the worlds course men are ever building and pulling down they are never at rest but continually in the Land of Nod Nunquam aedificavêrunt as the Preacher saith The soul still desireth but is never satisfied Ecclesiastes the fifth chapter even so Cain is alwayes occupied in building the City but never makes an end but even before he hath done he drops into the grave like the rich man Luke the twelfth chapter that suddenly while he was consulting how to build Barns was taken away These are Cains three waies 〈◊〉 Prolis extruxio Urbis propagatio Nominis the one is the lust of the flesh the other the lust of the eyes the third the pride of life John the second chapter And these are the waies of the world All the desires of worldly men stand in these three to have many Children to build fair houses and to get an honorable name among men Thus far goeth worldly men and no farther as we see not only in Cain but in Nimrod and Pharaoh all whose studdy was in getting Children in building Cities and seeking to make their name famous These are the men of this world from whom the Prophet prayeth to be delivered That have their portion in this life their bellies are filled with hid treasure their Children have enough and leave the rest to their Children and this is all they seek for but the Godly say with the Prophet Psalm the seventeenth and the fourteenth verse But I will seek for thy presence in righteousness that is Seths Enoch and not Cains We have
signification of the word the exercise of prayse and thanksgiving is more effectuall to that purpose But we add also as a speciall part of invocation the blessing of the people which in the sixt chapter of Numbers and the twenty seventh verse is called A putting of the name of God upon the people so say we also of Christian vowes and oathes that the due regard had to the testifying of a truth when a man doth call on the name of God and deliver that which is true that is also a service of invocation whereby we confesse God able to punish us as a Judge if we swear not truly Therefore invocation is of a farre larger compasse than an ordinary man would imagine but especially when we consider it not only in generall but in particular when it is in the prime For if invocation be commanded at the time of publique prayer much more is prayer and invocation commanded at the sacrifice whereof we have an example in Abraham who built an Altar and called upon the name of the Lord Genesis the twelfth chapter and the eighth verse and Psalm the one hundred and sixteenth and the thirteenth verse Calicem 〈◊〉 accipiam invocabo nomen Domini as if he should say then is invocation at the highest when a man hath the cup of salvation in his hand So that there is no part of religion in respect of prayer and the service of God which may not be reduced to invocation That is for the nature of invocation Touching the beginning of it that is not without a scruple for we may ask this question if invocation were not before and whether Adam and Abel did not call upon God They did no doubt But as I told you when I handled verse the twentieth that Jabal was the Father of such as dwell in Tents and have 〈◊〉 and Jubal the Inventer of Musick and Tubal-Cain of Weapons and yet that Cain was an Husbandman and Abel a 〈◊〉 of Sheep and consequently they had the use of the Share and Mattock for tillage which could not be had without some knowledge in Tubal-Cains Trade and yet the invention is ascribed to them for a man is said to begin a thing when no man hath done it before and another may be said to be the Inventer of the same thing in respect of some singular manner of doing it and to bring it to better purpose So it cannot be denyed that Abel was a Shepheard 〈◊〉 had use of Tents and yet Jubal is said to be the 〈◊〉 of them because they were perfected by him So for the other 〈◊〉 In like sort no doubt there was a kinde of 〈◊〉 performed by Adam and Abel but that which is here expressed is 〈◊〉 of some speciall and singular manner of invocation not used before as thus Before 〈◊〉 time every 〈◊〉 in 〈…〉 and called upon a part but in the 〈◊〉 of 〈◊〉 〈◊〉 began to come together to serve God then was that publique meeting and congregation performed which Christ speaks of 〈◊〉 the eighteenth chapter and the twentieth verse When two or three be gathered together in my name I will be in the midst Then began the ecclesiasticall worship in the Church Before every man in his own private house but the publique invocation came in with Enosh in whose time there was a publique place dedicated to that end that is there was invocatio templi as well as invocatie coetûs Again we say there was an invocation before that is they prayed as the spirit moved them but a formall invocation with Rites and Ceremonies set down after a speciall manner which we call the Lyturgie or publique service that began with Enosh then began to appear the face of a Church If you ask why this was not done before you shall see it could not for there being but Adam and Abel and then Abel being slain Adam was alone and they that must be the lower part of the Church must be two or three at least Then it must begin in the Family of Seth for it is impossible that this could be till there came a third person which was Enosh And then it pleased God to reveal this manner of invocation For we know the Church consists of parties to govern parties to teach and parres to receive direction To govern and teach are two things but performed now by one then they began to call upon the name of the Lord that was a thing agreeable to naturall sense but before this time it was not so exquisitly done and which is a thing memorable they did this in the midst of a naughty and crooked Nation Philippians the second chapter and the fifteenth verse for now they durst openly professe a publique service of God and invocate his name notwithstanding the wicked seed and especially when they see Abel come to an untimely end that because he called upon God therefore he suffered marryrdome Besides that albeit Enoch built a City and Tubal-Cain invented armor yet they will follow Abel and professe themselves Seths Children this shews they were endued with a heroicall spirit and had this conceit in the name of God that it should be a strong Tower to defend them that howsoever the gates of hell did expose themselves against them yet they should not be able to prevail A third thing to be noted is that they took upon them this profession and publique aknowledgement of invocaring the name as in the fourth chapter of Isaiah and the first verse Let us be called by thy name and as it is in the ninth chapter of Daniel and the eighteenth verse They would be known to be a people who called upon the name of God they took upon them the profession of a Church and the title to be called Invocators on Gods name whose name was their treasure whose service their delight and whose worship was their glory that is They took upon them to be called Christians and true Worshippers of God against all others of the wicked race which distinction is shewed after when the house and posterity of Cain matched with the Sonnes 〈◊〉 Seth and so began there a medly to be made 〈◊〉 we see what Moses meaneth by bringing these two verses into this chapter viz. that the Godly should not be discouraged as if he had forgot his promises Therefore he ends the chapter with Enosh a godly man to shew first he will have them Worshippers and yet such shall not be without sorrowes and therefore Seths Sonne is called Enosh that is sorrow We have heard what invocation Moses speaks of the nature and manner of it that it contained all the exercises of Christian service and how it began in Enosh after a set manner that this must be done and should continue notwithstanding the wicked seed of Cain doe set themselves so maliciously against it So we see Moses hath brought us to the Roof of the Church for till that time there was no Church but now he hath brought us to a
hath no doubt a seed that is the wicked which are his Children which are alwaies at warre with the seed of the Church As the seed of Serpents doth prove to be Serpents so for that wicked men are the seed of the old Serpent Christ calls them Serpents Matthew the twenty third chapter and because Judas was the child of the Devil therefore Christ calleth him a Devil John the sixth chapter the seventieth verse The reason why the wicked are called Serpents is because they stop their cares like Serpents and will not hear the voyce of the 〈◊〉 salm the fifty eighth because they sharpen their tongues like Serpents and hide Adders poyson under their lips Psalm the hundred and fourtieth that is blaspheme God and speak evil of men So 〈◊〉 as the Elect are the seed of the woman spiritual so the wicked and 〈◊〉 are the cursed seed of the spiritual Serpent And God pronounceth that there shall be perpetual hostility between them There is a corrupt seed Isaiah the first chapter and the fourth verse The other a holy seed Isaiah the sixth chapter and the thirteenth verse Our Saviour expounds the good seed to be the children of the kingdome and the cockle to be the children of the world Matthew the thirteenth chapter and the thirty eighth verse The Apostle compares the children of God and the children of the Devil together the first epistle of John the third chapter and the tenth verse between these is that perpetual enmity that is here spoken of The same is between the Church of God Acts the twentieth chapter and the Synagoue of Sathan Apocalyps the twenty ninth chapter between the two Cities the Citie of God whose foundation is upon the holy hill Psalm the eighty seventh and great Babylon Psalm the hundred thirty seventh and Apocalyps the eighteenth chapter between the two Camps or Tents whereof the Prophet speaks that is the Tabernacles of the Lord God of Hostes and the Tents of the ungodly Psalm the eighty fourth This enmity is within every one of us as Peter speaks Abstain from fleshly lusts which wage warre against the soul the first epistle of Peter the second chapter and the eleventh verse We wrestle not with flesh and blood but with spiritual wickednesse Ephesians the sixth chapter therefore he saith The weapons of our warfare are not carnal but spiritual and mighty through God to overthrow strong holds the second epistle to the Corinthians the tenth chapter and the fourth verse And the thing that God aimeth at is that there be not only an enmity between these two Cities and Camps but that this enmity be perpetual and send at the least to the killing of sinne and to the vanquishing of Sathan So soon as this Sentence was given there was enmity between Cain the seed of the Serpent who was of the evil one the first epistle of John the third chapter and the twelfth verse and Abel who was spiritually be gotten by the Church of the seed of the world Genesis the fourth chapter Ismael and Isaac the one being born after the flesh the other after the spirit persecuted one another Galatians the fourth chapter He that was of the Serpents seed mocked and derided the seed of the woman Genesis the twenty first chapter and the ninth verse Jacob and Esau being divers seeds the one hated the other and vowed to kill the other Genesis the twenty seventh chapter and the fourty first verse Lastly This enmity was practised between the Church of God Apocalyps the twelfth chapter and the Synagogue of Sathan Apocalyps the nineteenth chapter Of these spiritual Combats the Scripture hath many examples and therefore it is called The book of the warres of the Lord Numbers the twenty first chapter and the fourteenth verse The Serpent deserved to have been utterly destroyed and God who calleth things that were not as if they were Romans the fourth chapter and the seventeenth verse was able to have destroyed him at least to have chained him up that he might not trouble his servants as he will at the last day Apocalyps the twentieth chapter and the tenth verse but the Councel of God in suffering him still to practise his malice against us is for our good that we should be still exercised and kept in a warre for as Christ saith What thanks is it Luke the sixth chapter and thirty second verse and what praise is it to obtain eternal life the first epistle of Peter the second chapter and the twentieth verse unlesse in this life we doe somthing towards it The Apostle saith No man is crowned except he strive aright the second epistle to Timothy the second chapter and the fifth verse Therefore God hath appointed us an enemy that is the Devil whom we must continually fight with If we resist his allurements by pleasure and his terrors in oppressing us with crosses we shall at the length be crowned with the crown of life and then he will according to his promise tread down Sathan under our foot so that he shall not trouble us any more Romans the sixteenth chapter and the twentieth verse But in the mean time he is opposed against us by the wise Councel of God as an enemy that we should continually strive against him As this is a threatning to the Devil so it is a promise in respect of us and that a promise of grace to be shewed us that are of the seed or the woman without which grace we cannot strive with the Serpent nor once conceive any desire to resist him And therefore if we have any desire to resist the Devil and his temptations it is not of any natural power of our selves but the grace of Gods spirit working in us who saith I will put enmity between thy seed and the woman Whereupon whereas the Apostle saith that by reason of the continual rebellion that is between the flesh and the spirit we cannot doe that we would Galatians the fifth chapter and the seventeenth verse Augustine saith that yet we are bound to thank God that he gives us his spirit to stirre us up to the resisting of the flesh and the corrupt lusts thereof for hereby he perform his promise which he makes in this place And except we had the grace of his spirit it were impossible for us but that we should be at agreement with the flesh and like well of the temptations thereof for naturally we are given to make league with bell and death Isaiah the twenty ninth chapter and the fifteenth verse to be friends with our 〈◊〉 and worldly lusts which doe still solicite and perswade us to break Gods Commandement and Law And if by the special grace of God he work in us some dislike of our flesh and the corruption thereof for a time yet this is not perpetual and though it did continue perpetually yet it is not 〈◊〉 mortal and to the death for we never labour to kill sinne and to 〈◊〉 the old man utterly but all that