Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	sin_n	sin_v	13,883	5	9.2456	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78090	The gospels glory, without prejudice to the law, shining forth in the glory of God [brace] the Father, the Sonne, the Holy Ghost, for the salvation of sinners, who through grace do believe according to the draught of the apostle Paul in Rom. 8.ver. 3.4. Held out to publick view. / By the ministerial labours of Richard Byfield, M.A. Pastor in Long-Ditton; and teaching on Thursedayes weekly in Kingston upon Thames, Surrey.	Byfield, Richard, 1598?-1664.	1659 (1659)	Wing B6390; Thomason E1864_1; ESTC R210230	171,900	401

cures of bodily miseries here on earth were all to direct us where to seek and finde the cure of all spiritual maladies Christ Jesus loosed the cords of afflictions by loosing the cords of sinne the true method in taking away the cause and thereby the sad effects sheweth the skill of a Physician indeed 4. Here be advised what is the greatest and most shameful perversnesse and that is to continue in sinne that grace may abound Rom. 6. 1. to turn this grace into wantonnesse and lasciviousnesse to professe Christ and live Heathenishly Grace free-grace and not the Law breaks down the dominion of sinne Christ dissolves the works of the Divel he was manifested Rom. 6. 14 1 Joh. 3. 8 5. to take away sinne and in him is no sin he is not faulty in the work he undertook 2. Be perswaded to come to Christ let rhis love draw thee will God take the Use 2. To exhort rise and ground of shewing mercy from thy undone estate there also do thou take thy rise and from thence look unto him what can stand in the way to hinder that love which sinne cannot hinder which sinne drew forth to full manifestations think on 't seriously frequently believingly to turn thee quite about after this God Again be ravished with desires and admiration Oh the heights depths lengths and breadths of this love of God! The Lord strengthen us with might by his Spirit in the inner man that we may comprehend with all the Saints the love of God in Christ in all its dimensions and Ephes 3. 16 18 19. measures to the filling of us with all the fulness of God the fulnesse of this his revealed glory And while thou contemplatest the wayes of Gods grace admiring astonishment will cause thee to cry out Oh the depths both of the knowledge and wisdome of God! how unsearchable are his judgments and his wayes past finding Rom. 11. 33 34 35. out who hath given to him first let him stand forth and it shall be recompensed unto him who hath known the minde of the Lord or who hath been his Counsellor Use 3. To comfort 3. Comfort also springs out and flows hence in abundance first under sinnes guilt and under sinnes motions Die under Rom. 7. 9 13. the feeling thereof let sinne in the thought thereof grow exceeding sinful and abominable in thine eyes as indeed it is in it self view thy self a sinner in the perfect glasse of the pure Law of God behold it in the reflexion of the crucifying death and burial of the Sonne of God for the sinne of the world and let free-grace be glorified and then thou art safe Secondly under temptations of presumption and of despair under the temptation of presumption either that of carnal confidence or that of carnal conceptions of mercy Nothing in us or in any other creature or thing out of God himself was the cause of Gods love to any Christ himself is but the gift of this love of God when thou lookest upon thy self dwell upon thy guilt and filth that thou mayest by faith alone dwell in God and God dwell in thee he sindes thee sinful lost and forlorn and he will save and in saving cannot leave thee such for then he did not save Under the temptation of despair what support is here No sinne no Law made God to loath as in justice he should but to pity and to redeeme Thirdly under the power of enemies Isa 49. 24 25 26. Behold here sinne that sells the sinner occasions the workings of the tender bowels and mercies of the infinite God of God the Father to save Behold here the Lawful Captive the Captive of the Mighty is redeemed and delivered Hitherto of the fourth truth demons●rating the second great doctrine concerning the full salvation which is in Jesus Christ Now let us come to the fifth medium which the Apostle giveth to demonstrate the All-sufficiency of this salvation CHAP. VIII Treating of the fulnesse of salvation by Jesus Christ proved from the end of the sending of Christ intended and attained which was the expiation of sin and the fulfilling of the righteousnesse of the Law both for and in the sinners that shall be saved SECT 1. 5. THe words of the Apostle now to 5. Salvation is full where sin is expiated and the righteousnesse of the Law is fulfilled for and in us sinners be handled are these And for sinne condemning sinne in the flesh that the righteousnesse of the Law might be fulfilled in us did God send his own Sonne here is delivered this glorious truth viz. That the end of Christs mission incarnation and passion being to expiate sinne and to fulfill the righteousnesse of the Law both for and in us doth abundantly prove the salvation of those that are in Christ to be absolute and full Here three affrighting and sinking sentences Opened and while opened demonstrated are savingly and everlastingly answered The awakened sinner when he considers the Law of God and the Bonds of his obedience thereunto as he is a reasonable creature cannot but reason thus 1. I am a sinner and sinne condemns me by the righteous sentence of the Law which I have broken It is answered The Sonne of God is sent in the flesh for sin to be the sacrifice to take it away the Lamb of God slain in sacrifice for the sin of the world God condemns sinne which would condemn thee God condemns it in the flesh of his own Sonne as the Syriack readeth the words in his flesh and the connexion of the words in these two verses doth inforce that sense for he that sent his own Sonne in the flesh to condemn sinne in the flesh and so save the sinner must needs condemn sinne in his flesh and not in our flesh for had we born in our bodies the condemnation due by the Law for our sinnes we had perished everlastingly and had for ever layn under the curse of the Almighty Law-giver but sinne is expiated by a sacrifice of infinite value sinne is condemned in the flesh of Gods own Sonne therefore thou shalt never be condemned for thy sinne 2. The Law requireth perfect obedience and righteousnesse of the creature and continuance in the same I cannot perform the obedience which the Law requireth and were all my former sinnes forgiven I shall sinne again It is answered the Sonne of God hath fulfill'd the righteousnesse of the Law in thy nature for thee for God sent him in the likenesse of sinful flesh he sent him about sinne that he in the flesh the humane nature might fulfill the righteousnesse of the Law therefore he was sent not for himself who was not obliged to the Law but for us to fulfill it for us therefore his obedience is thy obedience his righteousnesse thy righteousnesse The righteousnesse of Christ Jesus the righteousness performed by him is performed for thee not for himself it is thine it is the righteousnesse of God

the chief good The chief good is that which when we have we are blessed but not having it we are miserable The chief good is God alone the enjoying and fruition of God is true blessednesse and true comfort This cannot be to a sinner but in Christ who is the propitiation the reconciliation and the atonement Therefore God in Christ is the sinners chief good Christ cannot be received but by his Spirit given thus then to be the Lord Christs in body and soul whether we live or die redeemed by his Precious blood from all our sinnes and from the power of Satan death and the grave and from the wrath to come and through Christ to be the Fathers own po●tion received into his f●vour and grace as his ado●ted child●en in Jesus Christ and to be under his fathe●ly care and providence that without his will not an h●i●e can fall f●om our heads and that all things are made to wo●k together for our good and to have the Holy Ghost given to us to renew us to unite us to Christ to enable us to believe to mo●tifie the flesh to give up our selves to obedience to make us willing and ready to live to him and walk after him and to assure of eternal life this is the onely true and sound consolation both in life and death And this is the estate of those that walk afte● the S●i●it This true blessednesse cannot be in this life in perfection but onely in in●hoation or a begun enjoyment of the same and by faith and hope in a lively expectation of the full and perfect fruition thereof because there is death mortality sinful remai●ders the w●ath to come w●ich must be utte●ly taken away and the soul and body placed in a state of glorious libe●ty befo●e there can be full en●oyment of perfect blisse because also the glory unto which we are called by the Gospel is farre greater than this world is capable of and soul and body in this earthly frame cannot receive it True blessednesse cannot be at all of this world nor of the things thereof could one man be possessed of them all which yet never was nor will be for they are mutable and passing away and if they were abiding yet they are not satisfactory nor can they fill all the capacities of the reasonable creature much lesse can blessednesse be of the things of this life to a sinner for by sin they are become accursed to the sinner and he accursed in their enjoyment They also cannot take away sinne make the sinner holy bring him into favour with God and so bring him to blessedness mistake not then Our comfort is not in this that we have attained and that we are already perfect but that we are in the begun state and that we shall assuredly attain and shall be perfect Our comfort consists not in this that we have no sinne but in forgivenesse at present and in the full blotting out expected when the Lord shall come again in glory Our holinesse or sanctification consists not in this that no sinne is at all in us but in this that our old man is crucified so that we be not servants to any sinne and that we are become servants of righteousness Our holy walking is in finding out our sinnes that they may not finde us out and in eschewing them that we may tread the wayes of God with a larger streighter firmer step and with an evener quicker pace Our progresse in holinesse is by daily mortifying the members on the earth and by bringing forth continually more fruits unto God as those that are alive from the dead Our perseverance is the maintaining of the combate Our present state is that of David under the anointing conflicting with our spiritual enemies that either are like Saul and his confede●ates or like Absolom and his conspirators so that we are singing a Psalme like the third Psalme and it is not that of David upon the Throne singing the eighteenth Psalme whereof the title is A Psalme sung when the Lord had delivered him from the hand of his enemies yet it is the estate wherein we are assured to be singing it with perfect triumph one day Our comfort is begun and held out of godly sorrow we sow in tears and go carrying precious seed with us our comfort is a seed-season and the joy of a harvest-home Our comfort is in Gospel-promises blessings priviledges graces Our comfort is not in freedome from troubles temptations persecutions but in a heavenly Fathers disposing the troubles delivering from the power and poyson of the temptations and of persecutions as they are persecutions putting us into the upper form of his Saints on earth and placing us in highest honour and giving us the matter of greatest joy that can befall us in this valley of tears God hath registred and left upon file for a perpetual Record the way of the Saints comfort on this wise If when we are enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Ro. 5. 10. If God be for us who can be against us he that spared not his own Son but delivered him up for us all how shall he not with ●●m also fre●ly give us all Rom. 8. 31 32. Ps 56. 13. things Thou ●●st del●vered my soul from death wilt not thou d●l●ver my feet from fall●ng that I m●y walk before ●od in the light of the living God hath shewed us the way wherein he Gods way of giving grace and comfort is the sight of his grace in Christ and not the eying of our duty or deservings 2 Cor. 3. 18. 5. 19. Ro. 1. 179 giveth both at the first convers●on and ever after all grace and comfort It is this he sets before sinners brought to see themselves their s●nnes and curse●n●sse thereby in the glasse of his holy Law the glasse and mirrour of his Gospel where in the beholding of the glory of God as he is in Christ reconciling the world to himself both Jewes and Gentiles concluded all under sinne not imputing trespasses and sending them to the Word and Ministry of reconciliation this sight of glorious grace changeth and transformeth them And as th●s righteousnesse of God provided to cloath a sinner withall is through the Gospel-glasse revealed more and more from faith to faith from one measure of faith to another greater and growing measure of faith so will the change and transformation be from glory to glory from one degree of glorious grace and comfort to another greater and growing degree of glorious grace and comfort and the work is no lesse nor lower than the work of the Spirit of the Lord the Lord the 2 Cor. 3. 17 18. Holy Ghost setting the sinner in blessed gracious and glorious liberty We work then at the wrong end when we toyle with our own hearts pore upon our sins think we will believe walk obey and the like and so

of greatest moment that can concerne us and our salvation and the assurance thereof laid down in open and expresse words 1. The impossibility of a sinners salvation by any means save by Jesus Christ 2. The absolute fulnesse of a sinners salvation by Jesus Christ 3. The lively description of those among sinners who do obtaine salvation by Jesus Christ And then in the connexion of these words with the former we have a fourth doctrine of excellent worth viz. 4. The fulnesse of their assurance to be out of the reach of condemnation and to be in the estate of salvation and the fulnesse of their consolation who are actually in Christ First The impossibility of the salvation of a sinner by any means saving Jesus Christ This the Apostle teacheth when he saith What she Law could not do It is that which the Law cannot do It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible thing of the Law When he also saith further In that it was weak he teacheth that the Law is weak and so is unable to give life righteousnesse and salvation to a sinner and to deliver him from the Law of sin and death This is that thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is weak The Law is a perfect rule of righteousnesse It commands well It is a holy and exact sentencer of the disobedient it judgeth righteously but as for deliverance and salvation there it leaves a man that hath sinned and to that work it is utterly weak that is the thing in which it is weak therefore this impotency of the Law demonstrateth the impossibility of the Law to deliver a sinner And then when he saith through the flesh that is man since the fall taken with all his best abilities and they and he in them upheld by God the Creator in riches of patience and in riches of goodnesse and having in him the light of natural principles and with him the book of the Creature to read and not onely the work of the Law written in his heart but also the Law given to him from God by lively voice and written in Tables of stone and perpetuated in the holy Scripture man thus sustained and furnished with his utmost improvement which he can make of the same is but flesh weak flesh so weak that he hath brought this impoten●y and impossibility upon the Law the good holy spiritual and righteous Law of God which had the promise of life annexed to it Now through the flesh through man who is weak the Law becomes weak and deliverance from damnation and from sin is that impossible thing of the Law which man cannot have by the Law thus this gate to life is fast shut yet the Law is set up in its due worth and power and man cast down under his deserved blame man is laid dead to the Law and the Law dead to man as to the matter of righteousnesse and salvation Therfore also it unavoidably followeth that no other creature nor meanes can deliver a sinner for what means setting aside Jesus Christ is comparable to the Law or what creature is above the Law this is the first doctrine 2. As for the second The absolute fulnesse of a sinners salvation by Christ this is demonstrated by six powerful arguments For 1. It is GOD that provides this Saviour the Lord Jesus and the salvation that is in him God sent his Sonne If GOD will save who can destroy God the Law-giver offended the person against whom all our sins are 2. The person undertaking the work It is Gods own Sonne If he undertake it by whom the worlds were made the Sonne of the Fathers love What a salvation must it needs be and who who or what shall condemne 3. The way God took to save by him it is unspotted perfect and compleat this way was 1. By designation of him to the office of Mediatour and Saviour and to the works of that office God sending his own Sonne Sending noteth the Commissionating and actual employing in the execution of some function and work to the which he that is sent was fore-ordained selected and called and all this designing of the Sonne by and from God is of his mere grace and infinite good pleasure within himself 2. By his Incarnation God sent his Son in the likenesse of sinful flesh here is a suitable Mediatour and Saviour one that hath all right for he took to him flesh and blood and all ability for the Son of God became flesh 3. By allotting the businesse concerning which and for which he is sent It was sinne God sending his Sonne for sinne Sinne was that concerning which he came the businesse he was employed in to be a sacrifice and propitiation for sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foulest thing in the world fouler than hell he is sent about sinne to take that away to take it on him on his own body on the body of his flesh God sent him charged with sinne with the iniquities of all his people God sent him as he that had before all world 's engaged himself for sinne to take it away Go out of heaven out of his Fathers bosome he must for the businesse of sinne for sinne lay upon him and since he had undertaken the debt no rest could there be to him till he had paid the utmost farthing It was much he should be sent in the likenesse of sinf●l flesh but behold God sending him so and concerning s●nne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for sinne What businesse what work is here for Gods own Sonne to be busied about and to have any thing to do withall 4. By course of justice God condemned sinne in the flesh or in that flesh viz. which his own Sonne had at the Fathers sending taken upon him The Syriac readeth in his flesh The Sonne of God saveth by making satisfaction to Gods justice God condemneth sinne in the flesh of his Sonne and so there is no condemnation to the sinner the Son●e of God in his flesh suffers sinne is said upon him and salvation is brought by redemption by ransome by payment of the debt fully charged and exacted God is gloriously and infinitely just in the act of saving a sinner Sinne is damning but in the flesh of Ch●ist sinne is damned God condemns it there Now the condemnation of sinne is the indemnity of the sinner In these four you have the way God took to save a sinner 4. The outward moving or impulsive cause because that the Law could not help and because that man had made that way to life by the Law impassable that was it that moved God thus to save The impotency of the Law made weak by man What the Law could not do God would do Our undone condition our irrevocable estate by our own default moved God to save This is also to admiration and of strong consolation 5. The end aimed at and attained The end of Christs mission incarnation and passion That the righteousnesse of the

is the stone which was set at n●ught of you builders which is become the head of the corner neither is there salvation in any other for there is none other name under heaven given amon● men whereby we must be saved Let us yet see how all things are utterly unable to save a sinner SECT 2. First the Law cannot deliver a sinner 2. Not by the Law Moral as a Covenant Rom. 10. 5 Gal. 3. 10. not the Law moral neither as it a Covenant given to mankind which saith Do this and thou shalt live for so man being found to faile in doing he falls from the promised life and on the contrary the Law having this penalty covenanted cursed is every one that continueth not in all things written in the Law to do them every sinner falleth under the curse as many therefore as will stand by the Law must of necessity fall under the curse But may A Commandment not the Law as it is a Commandment deliver us from sin no neither as it is a holy Commandment can it do it for so it manifesteth sin by the holy Commandment we come to the knowledge of sin which is nothing else but a swerving from that Ceremonial Heb. 9 ● 9 24 Col. 2. 17. perfect rule nor can the Ceremonial Law deliver the whole excellency of that Law consisteth in signifying and shadowing out ●esus Christ The Sacrifices there commanded did make nothing perfect they took not away sin for then they needed not to have been offered up to God again and again their washings and sprinklings did not cleanse the conscience that Heb. 10. 1 2 3 4. Heb. 9. 9. Heb. 10. 5. 6. Psal 40. 6 7. Gal. 3. 24. whole Law was a carnal commandment God while he required them rejected them as insufficient this was their right use to lead them to Christ and to teach that salvation was to be had in him onely and not in them Again as for the moral Law these two things the Scripture affirmes concerning it 1. The Law cannot save 2. The Law cannot save Irenaeus lib. 3. adversus Haer. c 20 Veniens lex quae data est per Moysen testificans de peccato quoniam peccator est Adam regnum quidem ejus abstulit Adae scilicet latronem non regem eum detegens homicidam eum osteodit Oneravit autem hominem qui peccatum babebat in se reum mortis ostendens eum spiritualis enim cùm lex esset manifestavit tantummodo peccatum non autem interemit dominibatur peccatum sed homini Nor was given of God to save The Law was never given of God to that end that a sinner might thereby be saved The Law cannot save for First the Law commands righteousnesse but giveth no strength to do what it commands nor restoreth any lost strength The Law promiseth life but it is to him that perfectly keepeth it It promiseth no good to a sinner Secondly none can keep the Law therefore none can by the Law attaine to righteousnesse through the weaknesse of the flesh the disability of fraile man to continue in all to do it the Law is become impotent for justification And without righteousnesse it is impossible there should be life or that there should not be death and the curse Thirdly If a sinner could keep the Law for time to come yet by the Law no good to him because he must first answer for his former transgressions and dye the death accursed of God his Maker because of them The Law was not given of God that righteousnesse and life might be Rom. 3. 20 7. 7. Ver. 9. 14. 7. Ver. 13. obtained thereby but it was given that by it a sinner might come to the knowledg of sinne that he might know what is sin that lust or coveting is sinne that our natures are wholly polluted and that we For what ends the Law was given are carnal sold under sinne who can hold no proportion to the plat-forme of righteousnesse which the Law delivers and who have on us a very necessity of sinning and that he might know the sinfulnesse of sinne It was given that it might work wrath that is the sense and apprehensions of Gods deserved wrath It was Rom. 4. 15. given that the perfect holinesse and exact rigour of the justice of it might batter down all confidence in humane goodnesse power of free-will works of our righteousnesse priviledges external or any of our performances and pound to pieces all confidence in the flesh It was given to provoke sinne It was given to Rom. 7. 8 convince of our utter disabilities It was given to arrest attach imprison the jolly Gal. 3. 22. secure sinner and to conclude all under sinne that they might be glad to come to Christ in the promise It was given that through the Law we might for ever Gal. 2. 19. be dead to the Law therefore the Law is a killing letter not a dead letter no 2 Cor. 3. 6 7. part of the Word of God is a dead letter for then it could not be of such power as to be a killing letter and the Mi●istry of it is the Ministry of death and of condemnation Lastly It was given that unto those that being dead to it and brought to faith in Jesus Christ for righteousnesse and life it might be a rule of holy life a light and lamp and the royal Law to guide into all well-doing and contains the good acceptable and perfect will of God Now for the use of this The use to be made of this 1. truth first This confutes and condemns the folly of divers sorts among us 1. Of those that think to be saved by their good meanings good intentions or purposes their prayers and the works of righteousnesse which they have done or intend to do 2. Of those who think to be saved because they hope they do no body any wrong or because they are as they call it of a good nature and of a gentle good and loving disposition and of a sweet temper or because they break not out into great and notorious sinnes of theft murther adultery profane swearing and cursed speaking with the like or if they have been guilty of such staring abominations yet they do many good works which set against their evil works will answer for them and they are perswaded will weigh them down or they rest upon their civility and morality with the love and good report of all their Neighbours 3. Those also that think to be saved by a devotion taught by the precepts of men or by observing a form of Religion and of Godlinesse 4. Those likewise are condemned here who hold and teach and seek justification by works these so remaining can never Rom. 9. 32. 10. 3 5 6. attain to the righteousnesse of God which is not a righteousnesse of works but of faith Secondly This also teacheth the true Vse 2 and right use of

These two the flesh and the Spirit Gal. 5. 17. are contrary one to another When the Spirit comes in and rules and the flesh or corruption of nature cannot rule more yet it will never yield it will ne're be good it is not subject to the Law of God nor can be the best that can be made of it is to mortifie it crucifie it fight it out against it therefore from these two contrary principles in one and the same man it is that in the godly there is a continual fight or deadly war and cursed be that that would make up a peace between these two therefore hence it is that he that is born again is born a Souldier lives by his spiritual sword and valour and dies in the Field and so never dies but is a Conquerour in his death 5. Where the Spirit is he rules and reignes he will not be underling he leads where he is all that is born of God overcometh the whole world And the Spirits rule is set up by pulling the flesh out of the Throne and subduing its Dominion therefore the least measure of true grace the least speak of this holy fire be it but as that in smoaking flax is Soveraign it is judgment which will come unto victory 6. The Regency of the Spirit appears in ordering the walks of every one in whom he is he renews and sanctifies throughout he makes a new creature a new man from the spirit of the minde to the outward members he creates a new heart and a new spirit that there may be a new walk 7. Those who walk after the flesh have not the Spirit at all and therefore they are not in Christ 8. By our lives and conversations we may infallibly know w●ether Christ were sent for us whether our sinnes were condemned in his flesh whether God the Father loved us so as to send his own Son for us to be our propitiation or the Son became flesh became sinne for us whether he be our righteousnesse our redemption or whether the Spirit of the Father and the Sonne hath taken possession of us to shed abroad the Fathers love into and sprinkles the Sonnes blood upon our hearts whether these be so or no may be known by the walks of our lives 9. So it is and so it hath ever been and it will for ever be so in this life that even among Christians who professe the true Religion there are two sorts some that walk after the flesh contrary to their profession and some that walk after the Spirit and not after the flesh SECT 3. Let us now therefore consider of the The Regency of the flesh discovered generally in ten things reign of the Spirit and the flesh that so these two sorts of Christians the carnal and the spiritual the true and false may know themselves and because the flesh is the elder brother in the world he shall have the honour to be spoken of in the first place The Regency of the flesh may be set forth more generally or more particularly in general the flesh's Regency consisteth 1. In its lonenesse if there be in us John 3. 6. Joh. 3. 3 5 nothing but flesh then be sure the flesh reigns we are first in the flesh conceived and born in sinne If there be nothing but nature and that which is natural the flesh is regnant for that which is of the flesh is flesh it can never arise higher than the compasse of its own principle it can never get up to things that are above there is nothing but flesh unlesse we be born of the Spirit there is nothing but flesh and nature where the Spirit by the Gospel hath had no changing work and where mans righteousnesse or the righteousnesse of works whether of our own works or of the works of the Law is still sought after and the sinner never yet so farre humbled that now Gal. 3. 10 12 18. Phil. 3. 3 6 7. he hath no confidence in the flesh any more 2. In the love of the lusts of the flesh these lusts are of three sorts the lust of ● Joh. 2. 16. the flesh the lust of the eyes and the pride of life which do all of them spring from the love of the world this is the worlds trinity in unity which all men by nature do serve If the love of the world be in us the love of the Father cannot be in us 3. In the acknowledgment of the Edicts Rom. 6. 13 and Commands of the flesh sinne reigns where the lusts of it that is the motions of sinne in our members are obeyed obedience to it proves its Soveraignty it is an undeniable truth his servants we are to whom we obey The offering up of the members of our bodies to be weapons to fight for it and to be instruments to work for it shews that flesh is in the Throne 4. In making provision to ful●ill the Ro. 13. 14 lusts of the flesh there is a lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24. 3. 1 Tim. 5. 8 Ro. 12. 17 providence and fore-cast for the discharge of the duties of our particular callings for making provision for ours and for those of our families for things honest in the sight of all men but none ought to be for the flesh or for our corrupt nature The providence which is lawful hath this character to take the seasons and to improve them with diligence thus the wisdome of God teacheth saying Go to the Pismire thou sluggard consider her wayes ●nd be wise which having no Prov. 6. 6 7 8. guide over-seer or ruler provideth her meat in the s●mmer and gathereth her food in the H●rvest the sluggard is he that sleepeth out his Summer season and letteth slip the Harvest goeth forth in the dead of Winter to gather in the fruits of the earth the sinful providence hath two marks first to make it a businesse to project and lay out for the flesh secondly to aime at the satisfying of the lusts thereof when the flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providential projecting and fore-casting ability at command and at her service it is certain her supremacy is in the full It is the infallible signe of the renewing of the minde when the providential ability is sanctified and is ready under the command of the Word and Spirit 5. In sensuality when the senses bea● rule when what is pleasurable hath the Luk. 17. 27 Mat. 24. 38. Jude 19. 2 Tim. 3. 4 Phil. 3. 19. Job 31. 7. Jam. 3. 15 stroak with us and not what is honest righteous and holy when we are lovers of pleasure more than of God or those whose God is their belly that live to eat that minde earthly things those whose hearts walk after their eyes and their souls are tyed down to their senses who are meer animals whose wisdome is earthly and sensual their wisdome is also Divellish 6. In minding and savouring only fleshly things as