to commend it selfe Looke up to heaven for a blessing upon it and desire the Lord to goe along with thee in it and prosper the same for thy soules good which he heartily desireth who rests Thine in the Lord Jesus I. T. THE CARNALL PROFESSOR ROM 8. V. 13. For if yee live after the flesh ye shall die but if through the Spirit ye mortifie the deeds of the body yee shall live IN the Chapter going before the Apostle having delivered the double use of the Law first the proper use to shew men the way to live if in case they were able to fulfill and keepe it Secondly the accidentall use by reason of Sinne which is imployed in condemning us by discovery of our transgression to comfort the distressed heart of a poore sinner hee describeth in the latter end of the former Chapter a speciall meanes to shun this inevitable danger namely the righteousnes obedience and sufferings of Christ And in this Chapter further enlargeth the same by way of confirmation unto the 5. verse After which lest it might bee thought that a Christian may live as hee list being freed from sinne by the merits of Christs death or that a profane person should claime any interest in that blessed sacrifice of Christ he further proveth by many pregnant reasons that every Christian ought to endeavour after holines that thereby hee may prove himselfe to be truly ingrafted into Christ by participating of the fruit of his Spirit and that hee is in deed and not in word only a true Christian by his unblameable life and conversation as the goldsmith is knowne by his costly peeces or any mechanicall artificer by the works which his hāds accomplish In the verse I have read unto you the Apostle concludeth very effectually amongst the rest of his arguments that wee must live according to the spirit and not according to the flesh seeing the one designeth and noteth unto us life the other death both most infallible tokens of our future estate and condition So that if any man or woman be desirous to know what shall betide them after this life If any be desirous to know even the secrets of God I mean his determination as touching themselves their wives their children friends or foes after death let them resort to the Holy Ghost speaking in this place and converse with their owne hearts if they finde the quickning spirit but as a lively sparke raked up amongst the great heap of their owne corruptions they shall assuredly live for ever If they find onely meere flesh and blood to be their guide then wo to them they are in the state of Castawayes and lost creatures be they Prince or Peere noble or ignoble rich or poore there is no difference nor exception with God and therefore they ought speedily to sue for their deliverance through favour by the Sonne of God lest death prevent them to their everlasting misery But it may be these titles of Flesh and Spirit are unknowne or at least not observed through the subtlety of Sathan thickning the eye of dexter and right discerning therefore that we may throughly kenne the flesh in despight of the flesh and judge in the spirit of the spirit let us for our furtherance herein consider these sixe profitable observations 1. What Flesh is 2. What it is to live in the flesh 3. What that death is which is here threatned as a just punishment to such as live after the flesh 4. What the Spirit is 5. What it is to mortifie the deeds of the flesh 6. What is meant when he saith they shal loue 1. The word Flesh is sometimes taken for the body as 2 Cor. 7. 1. Let us clense our selves from all filthinesse of the flesh and spirit that is of soule and body 2. For the humane nature of Christ who was put to death concerning the flesh 3. For this present life If thou take a wife thou sinnest not neverthelesse such shal have trouble in the flesh 4. For the outward aspect and appearance Yee know how through the infirmitie of the flesh I preached the Gospell 5. For the ordinary course of nature Gal. 4. 29. Hee that was borne after the flesh c. 6. For whole mankind All flesh is grasse c. 7. For naturall corruption and inclination of the mind will and affections to that which is against the Law and so it is taken in this place The reason why the holy Ghost termeth this naturall corruption inherent in the soule as well as the body by the name of flesh is because so strict is the Union betwixt the one and the other in an unregenerate man that as a loving couple they seeke the preservation of each others estate and like Hypocrates twins they laugh together they weepe together and are alike affected A bloody heart and a bloody hand a false heart and a false tongue a lascivious mind an adulterous eye yea and which is more so strangely sometimes is the soule overcome with the love of the body that whereas by nature reason should command and rule the flesh as the weaker vessell the belly and backe so subtly insinuate and creep into favour with the understanding that as the foolish wife with her beauty and composed devices over-ruleth her husband though a man of understanding So these importunat cravers never give over their suite unto reason they make it a drudge to sensuality and an attorney to sollicit the cause of meere grosse and carnall pleasure In consideration whereof I meane because of this mutuall intercourse of the soule and the body in accomplishing of sin many learned Divines have made this a question Whether the soule bee first infected with the contagion of the body or no but of that I will not stand it being besides our present purpose onely thus much I note that therefore the Holy Ghost nameth the flesh to intimate the mutuall confederacy betwixt the soul body of man how that by reason of sin he is now wilfully made a slave and vassall to fleshly desires And therefore likewise it may bee supposed that the Holy Ghost nameth the flesh onely as a man that blameth the provoking Wife for the lewd action done by her husband For albeit sinne lyeth principally in the soule as poyson in the teeth yet it sheddeth and disperseth it selfe at his pleasure actually into the members of the body of whom it is aptly accomplished as occasion is offered And as the whole toad is called a venomous creature because of some one part preserving poyson the rest being capable of the same virulent infection So the whole man is said to bee sinfull not as if the body of it selfe as it consisteth of bones sinnewes and living arteries can properly bee said to be sinfull otherwise then as the house is said to be wicked because of the wicked dwellers Albeit I graunt as the serpent was a fit instrument for the devil because of his subtilty so
wholly stripping thee of all that righteousnesse and holinesse wherein at first thou wert created like a disease overspreading the whole man filling thee with a generall pravity to all that is good and a constant propensity to all that is evill 2. It cleaves as fast to thy nature even as blacknesse to the skinne of an Ethiopian which cannot possibly bee washed out thou mayest loppe the branches but the roote will never die till thou expirest with it As long as corne is in the field it will have chaffe about it so as long as thou continuest in this miserable world the remnants of olde Adam will stil abide in thee A man may as easily shake off the skinne from his backe as ridde himselfe of this evill inhabitant wee beare our snare with us and carry our enemie about us where ever we goe 3. Consider the great contagion and pestilentiall humour that followes this sinne it derives venome upon every action that comes from us Sinne in the soule is as poyson in the fountaine that sheds infection into every performance wee take in hand Whensoever thou art going about any good this evill will be present with thee This is that which in thy prayers deads thy Zeale humiliation and importunity with God causing thee to rest in the worke done never enquiring after the truth of thine owne heart or Gods blessing thereupon This is that which fills thy minde with impertinent thoughts and wrong ends in religious duties This is that which in thy calling makes thee so unmindefull of God and his service so froward vain and unprofitable in thy Christian course ayming at nothing but thine own advantage 4. Consider the temptations that arise from this sinne the daily and hourly solicitations wherwith it sets upon the soule to withdraw it from good things and incline it to evill A man is tempted of his owne lusts saith S. Iames when he is drawne away and entised If a man shoote an arrow against a rocke it may be broken but can never enter No more can Satans temptations prevaile against the soule without something within to give them admittance when he tempted Christ hee could not hurt him because hee found nothing in him to receive his darts but in us the flesh holds treacherous complyance with Sathan and this wicked world and is ready to let them in at every assault Seede will never grow in any creature without a womb to foster it temptations may vexe but they cannot defile us without our owne sinfull entertainement It may grieve a chast woman to be solicited by base Ruffians but it cannot corrupt her whiles shee retaines her chastity If wee can keepe in our hearts from imbracing Sathans offers and shew our distast of them the sin is his then not ours but here is the misery Sathan knowes how our inclination stands hee searcheth out our dispositions and thereunto frameth his temptations therefore wee have great neede of spirituall wisdome to observe where wee lie most obnoxious where Sathan doth most plant his forces and ever to apply our strongest watch our most importunate prayers to those gappes 5. Consider the warre and rebellion of this sinne the flesh lusteth against the spirit and fleshly lusts warre against the soule saith the Apostle whilest wee are in this militant condition we shall have hourely experience of this traytor in our bosomes And this warre is not at a distance but an intimate and close contrariety in the same part the same soule that cōmands obedience doth it selfe resist it in the same will there is a delight in the Law of God and yet a counter-motion to the law of sinne In the same heart singlenesse and sensiblenesse of sinne and yet much secret fraud and hardnesse in the apprehension of wrath In the same affections love of God and love of the world feare of God and feare of men trust in God and doubting of his favour Lord I beleeve helpe thou mine unbeleefe was the cry of the poore man in the Gospell and such must be the complaint of the best of us Lord I remember thee helpe my forgetfulnesse Lord I presse towards thee helpe my weaknesse Lord I rejoyce in thee helpe my heavinesse Lord I desire to have more communion with thee help my strangnesse I am dull and dead hearted doe thou quicken me I desire to please thee helpe my failings We must not only wrestle with God by strong and importunate prayers but with the lusts and frowardnesse of our owne hearts 6. Consider the strength and power of this sinne to bring about what ever it hath projected for the advancement of Sathans kingdome it raignes like a King and hath the strength of a law in our members and a law without strength is no Law for Lawes are made to binde and keepe men in order therefore the wicked are called servants to sinne and the best of us all are captives that is unwilling servants So much flesh as remaines in any man so much disability he hath to withstand sinne The choisest vessell of mercy and most peculiar Saint of God is no way able to keepe his standing as of himselfe for this is certain that to be preserved from the strength of our owne lusts wee have not onely use of the good graces which God hath given us already but of a continuall support and underpropping Grace in the best here is but like the putting of hot water into cold which may bee warmed for a time but yet presently returnes to its former temper cold is predominant however the preserving of fire under it keepes it hot for the present It is not the Grace which any of us receive can overcome sinne in us if God should there stop and leave us to our selves without a fresh supply that which preserves us is his promise of never failing us of healing our back slidings and following us with his mercy all our dayes For grace doth not onely prevent a wicked man to make him righteous but followes him lest hee become wicked againe 7. Consider the indefatigablenesse of this sinne how unwearied it is in every mischiefe it sets about If we resist the devill hee will flye from us but this fleshly heart of ours will never sound a retreat it is like a wounded wolfe that runnes up and downe to doe mischiefe a man that hath in some measure overcome his lusts will bee farre more sensible of their stirrings and struglings then another in whom they rule without disturbance Sin is kindled by that which quencheth all other fires and surely grace which extinguisheth other temptations doth occasionally enrage the flesh though in regard of exercise and actuall power it dye daily The reason is because a thing in its proper motion is never tyred who ever knew the Sea give over raging or the streame grow weary of running Now corrupt motions are as naturall to a man as the course of a river Though there may be
of the sun or moone for the spirit of God shall bee instead of all these from whom immediately they shall bee quickened for ever Their glory consisteth in this that they shall continually behold the face of God 2. They shall be like unto Christ just holy incorruptible glorious honourable beautifull strong nimble 3. They shall possesse the new heavens and the new earth they shall joyfully praise and laud the name of the Lord world without end FINIS A Table of the principall heads A DIsorderly Affections discovered Page 41 Misery of being guided thereby 47 Antidotes against sinne 65 B BEginnings of sinne to be resisted 190 Better be in hell than offend Christ. 197 Body not to be pampered 220 C HOw a man may know whether his heart be carnall 87 Conscience corrupted and how 33 What a stirring conscience is 35 Carnall men indocible 38 Corrupt motions natural to a carnall heart 61 A fleshly conscience described 93 The distresse of conscience that betides the wicked 154 The estate of a creature cursed of God 131 Rejoycing to crosse a mans selfe a signe of sincerity 244 D DEath what is meant by it here 127 What the first death is 141 The second death described 133 Then the most secret sinne shall be discovered 149 Danger of being unarmed 191 218 Discovery of a true Christian or infallible marks to try himself by 236 Christians should discerne betwixt the deceit of sin and the fruit of sin 252 F FAith a speciall means to overcome temptations 212 How it doth this 213 Nothing hurts us so much 〈◊〉 our owne flesh 220 Forsakings of sin different 246 Flâ—sh what it signifieth 7 It disperseth sinne into the whole man 11 Why naturall corruption is called by the name of flâ—sh 8 It cleaves close to our nature 50 What it is to be fleshly minded 31 It derives venome upon every action 51 It tempts daily 52 It continually warres against the spirit 55 It is unwearied in sinfull follicitations 59 It raignes in naturall men 57 Not so in the godly 100 They are part flesh and part spirit 101 We must fight with Sathan if wee would overcome him 186 G GRace abides not in a carnall memory 96 How a man may know whether grace hath got the upper hand in him 230 Grace cannot stand with the Regiment of sinne 232 Nothing but grace can subdue sin To bee deprived of Gods favour an unspeakeable misery 141 246 H HEart narrowly to be watched 64 An unsound one discovered 99 The thorne in our flesh should humble us 70 Want of Humiliation very prejudiciall to the soule 73 Symptomes of a good heart 237 Hypocrites speake after the spirit and live after the flesh 107 Hypocrisie the danger of it 170 L LAw hath a double use 1 Little sins very dangerous 117 Lust growes never old 62 Losse of Gods presence what it is 138 Loathsomnesse of sin described 194 M MIsery of being under the flesh 16 Memory corrupt through sin 36 How discerned 94 No member to be trusted alone 85 Man by nature uncapable of goodnesse 27 Hee hath nothing in himselfe to glory of 80 Mortification described discovered 165 183 How we are said to mortifie sin 174 Meanes to subdue the flesh 185 Markes of a spirituall Christian. 239 Jealousie over our hearts a meanes to keepe out sinne 69 Licentious Ministers reprooved 106 O ORiginall sin a hereditary disease 48 It overspreads the whole man 88. 49 It is full of propagation 63 Its manner of tempting us 81 P FLesh powerfull to bring about its projects 57 Policies of the flesh to be studied 76 Pride disableth to resist temptations 192 Provision for the flesh must be hindered 219 Peace with the flesh dangerous 226 Carnall Professors reproved 109 Discovered 112 Our present condition a prediction of our future 253 Price of sin infinite 199 R SInners shall be exceedingly reproched at the day of judgment 146 Root of sin must be killed 171 Reason a weak thing to expell temptations 214 S SOule corrupted by sin 23 Sin must be slaine or it will slay us 250 Signes of a fleshly mind 50 Sinne the greatest ill 197 Hainous sins waste the conscieÌ„ce 116 To live in any sin a signe we are under Sathans bondage 120 Many begin in the spirit and end in the flesh 109 Impenitent sinners shall surely bee damned 122 Society with the devills every sinners portion 151 The Spirit onely can mortifie the flesh â—5 Sinne is not driven away with an â—â—gry locke 186 Signes of the Spirits prevailing in us 235 A Christians strength is in God 216 193 Severity against our owne sinnes a blessed signe of grace 240 T TEmptations of the flesh undiscernable 77 Tendernesse of conscience a speciall preservative against sin 201 It is a great blessing 202 Yet may be turned into a curs 203 Tryall of a true Christian. 166 V VOyce of conscience to bee hearkened to 206 Vniversall hatred of sin discovers a gracious heart 241 W WIll since the fall corrupted 39 A corrupt will discovered 96 Men weake in themselves 176 Every sinner underualues the bloud of Christ. 200 FINIS 1 Pet. 3. 18 1 Cor. 7. Gal. 1. 13. Esay 44. 7. Reas. Gen. 6. 3. Genes 8. John 3. 6. Rom 7. RoÌ„ 7. 21. 1 Cor. 2. 14. Rom 7. 45. Rom. 1. 19. 2 Cor. 3. 5. Luk. 24. 45 Quest. Answ. Tit. 1. 15. What a dead conscience is 1. Tim 4. What a stirring conscience is Phil. 2. 3. Luke 15. Rom. 7 Rom. 7. Iames 1. 14. Joh. 14. 30. Gal. 5. 1 Pet. 2. Mar. 9. 24. Rom. 6. Rom. 7. 23 Rom. 7. Heb. 13. 5. Hos. 14. James 4. 7. Eccles. 1. 8. Vse Job 31. 1. Psal. 39. Gen. 39. Psal. 101. Vse 3. Gal. 5. Iob 31. 1. James 3. 6. Psal 39. 1. Rom. 12. 2. Vse Ephes. 4. 23 2 Cor. 3. 1 Rom. 8. Vse 1. Vse 2. Phil. 3. 8. Mat. 5. Quest. Answ. Obiect Answ. Acts 5. Mat. 25. Eccles. 11. Job 27. Job 2. Rev. 2. 11. Rev. 21. 18 Quest. Answ. 1 Thes. 4. 16. Mat. 25. Quest. Answ. Job 1. Psal. 139. 1 Joh. 2. 18. Esay 66. Rev. 22. 8. Mat. 13. 1 Cor. 15. What vivification is Rom. 6. Gal. 5. Revel 3. Quest. Answ. 2 Chro. 20 Psal. 119. Ephes. 6. 2 Tim. 2. 1 Pet. 5. 1 Sam. 15. 2 Pet. 2. Deut. 28. 18. Psal. 51. 2. Sam. 24. 10. Acts 24. 26 Jonah 4. 4. 1 Joh. 5. 4. Rom. 4. 7. Vse Heb. 12. Bellum est non triumphans Quest. Answ. Rom. 7. Rom. 7 22 1 Pet. 4. Col. 3. Psal. 40. Mat. 16. 25 Quest. Answ. Every sin is as the forbidden fruit Eccles. 11. Obiect Answ. Vse Prov. 7.
there is an hell within thee that can set it all on fire and fill it with rotten and stinking communication If to use thy hands or feete watch carefully for there are seeds of more sins theft bribery murther uncleannesse in them then there are joynts and sinewes in those members Originall sinne is an universall corruption it makes us all over flesh the minde a fleshly minde the will a fleshly will the affections and lusts all fleshly so that it is more difficult to roote out this one sinne then to overcome many actuall transgressions That man or woman therefore of what estate or degree soever they be noble or ignoble bond or free which are not transformed by the renewing of their minds but have their hearts full fraught with unbeliefe and ignorance whose Consciences are benummed or dead not able to accuse or if to accuse yet not able to excuse through the righteousnesse of Christ They whose wills are perverse and immeasurably unruly not subject and conformable to the will of God whose affections are like to the Camelion ready to turne themselves upon every object into any estate except that which is holy Lastly those whose bodies are the hardy executioners of every wicked practise given out in charge by these corrupt guides the faculties of the soule they most assuredly without all contradiction walke and live as yet after the flesh If therefore thou art desirous to know in particular whosoever thou art in this present assembly whether thou be carnall or no enquire of the word of God what thou art by nature in all the parts of soule and body how unapt and uncapable of all holinesse how prone and disposed unto all manner of wickednesse Secondly examine thy thoughts how thou hast conceived of God and his incomprehensible nature how acute and sharpe sighted in his wayes Hearken to thy conscience if thou hast any and heare it speake or if thou hast none at all so set it downe in thy examination Summon thy will and affections also to be tryed by the same word if thou perceivest no difference in these from the common estate of most men no alteration from former times it is suspitious thou art carnall But if thou finde by the guide of the word by the word I say for thou being blind canst not see where thou art that yet thou remainest ignorant and still walking in thy erroneous and presumptuous course both towards God and men if thou finde in thy minde these or the like thoughts That there is no God No providence or presence of God If thou thinkest thy selfe safe from all perill and art rocked asleepe by the tempest of other mens judgements If thou thinkest thy selfe a very wise man and farre exceeding others If in deede notwithstanding thy outward holinesse thou thinkest the Gospell and the sufferings of Christ to be meer foolishnesse If thou thinkest perversly and basely of them that worship God truely If thou thinkest death wil not come yet nor yet and so livest as if thou hadst made a covenant with the grave If thou thinkest God is as man that he will pardon thee howsoever thou livest and that the punishment of hell may easily be shunned If thou thinkest the day of judgement to bee far off And upon these corrupt imaginations not onely findest checke for that may be performed in some men by the light of nature enforcing the conscience to accuse thee yet thou never the neerer but also no positive thoughts utterly opposit but rather growest resolute therein cōmitting all to thy will and affections to conclude of thy spirituall estate If thy minde be full of vanity wasting it selfe in childish and unprofitable notions slippery unstable in all good matters full of ignorance and darknesse so as thou seekest not after God in the way where he will be found full of curiosity foolish and impertinent questions full of pride and contradiction against the word of truth having fleshly reasonings against the spirit of God full of carnall wisdome humane inventions methods of its own to serve God and come to happinesse by thou mayest then assure thy selfe thy minde is meere flesh thou being dead in thy understanding through the vanity impotency andignorance thereof Conscience If thy conscience which God hath placed as a sentinell or watchman in thee to observe thy dealings be full of impurity and disobedience full of dead rotten and unsavory workes full of false and absurd excusations If it be either so be nummed and insensible that it will not accuse unlesse it bee for murther adultery the every or such like grosse offences or dead as a limbe taken with a gangrene that it cannot accuse at all Or if it have life yet if it apply it selfe corruptly as to acquit thee for doing evill or to condemne thee and hang thee up for doing good fearing thee where no feare is then hath the flesh prevailed over thy conscience and thou art wholly carnall Memory Further if thy memory be so decayed that if one would give thee a thousand pounds thou art not able to imprint the doctrine of salvation were it never so oftē taught thee and yet able upon a speedy rehearsall to repeat a tale of an houre long with every circumstance concerning any thing done in such a Kings daies or reported to be done as the tale of Robin Whood Guy of Warwick and I know not what paltery stuffe thou maist assure thy selfe that flesh also is the guide of thy memory and that it is voide of all holinesse For as clay will not cleave to iron or brasse So the fleshly memory will retaine no spirituall memorandum but that which is fleshly agreeing with his nature and therefore the story of Gods will offered to the memory is like to quick-silver powred upon a plaine table which never resteth running and dispersing it selfe till it bee harboured in a concavity fit to retain its substance So the principles of Christian science will not stay in a carnall memory no more then an honest man in a brothell Inne or Ale-house and therefore no marvell that they light at the foregate and take horse at the postern come in at one eare and out at another Will. Moreover if thy will be full of loathing and aversation so as it cannot endure to heare or see any thing that is good but pluckes in the shoulder and casts it behinde the backe If it be full of enmity against holinesse slighting and neglecting the best things If it bee full of obstinacy against religious courses thwarting and crossing the strict wayes of God If full of disability to any good so as it cannot hearken nor bee subject to the Law of God but rebells against his blessed truth If thou art resolute to commit the wicked purposes of thy heart stout and stubborne against admonition turning the deafe eare to the preaching of Gods word loath to intermeddle with matters of the Spirit but willing to fulfill the lusts of the flesh
peace of a good conscience for outward peace liberty and freedome Where is the spirit of Paul become which esteemed all things as dung and drosse to winne Christ Are wee yet children to bee woonne with a toy and lost with a trifle are we no more faithfull in our love towards God then to prostitute our selves at the entisings of the world and to become a fitmate for every fleshly companion Christ pronounceth them blessed that hunger and thirst after righteousnesse not they that hunger and thirst after good cheere gay apparell faire houses outward pompe and fleshly vanities Christ forbiddeth us to love the world or the things of the world because the fashion thereof passeth away and yet how many have plighted their hearts to the world as if it were the onely good and true felicity O fearefull times O fleshly corruptions O the lamentable estate of this our land and country Is there never a watchman to discover this danger Or prophet left to bewaile our transgressions The gappe is great who can stand in it The breach is like the breaking out of the Seas and the noise of our sinnes like the roaring of many waters The atheisme and the hypocrisie of our land her pride covetousnesse and adultery shall justifie the spirituall whoredome of Spaine and other Countryes which never injoyed those meanes and mercies as we have done Oh how that outward peace and abundance which wee have had lulled us asleepe in sinfull security Wee goe to Church pray and heare I hope that is sufficient Yea enough indeed to one whose stomacke is scarce able to digest that but where is the man that in all the wayes of his ordinary calling labours to walke in obedience and feare of God to carry alwayes the affection of a servant as considering he is doing the Lords work That consecrates and sanctifies all his courses by prayer that beggeth strength presence and supplies of the spirit from God to lead him in the wayes which he ought to goe and to preserve him from those snares and temptations which in his calling he is exposed unto That is carefull to redeeme all his precious time and to make every houre of his life comfortable and beneficiall to himselfe and others where is the man whose particular calling doth not trench and encroach upon his generall calling the duties which he owes to God That spares sufficient time to humble him to study Gods will to acquaint himselfe with the Lord and keepe a constāt communion with his God Nay that doth not steale from the Lords owne day to speake his owne words to ripen and set forward his owne or his friends advantages where is the man whose heart is ready prest to obey every of Gods Commandements as well as any of them That cleaves to Christ and his blessed truth when they goe alone severed from all outward credit pleasure and profit whatsoever where is the man that denies himselfe in his most beloved sinnes that beares wrongs and injuries patiently that is willing to be trampled upon and to bee set light by for the cause of Christ and the testimony of a good conscience Ah fearefull times what last and worse age of the world is this we are fallen into Kill and slay whore and taverne sweare and game revell and rout live as wee list doe any thing so it be done manfully warily and with the minde of a gentleman who dares controll it Yes heare what the Spirit saith Yee shall die But I am free from any grosse enormity happily some small sinnes may cleave to my nature but these I cannot avoid nor shake off so long as I continue in this earthly tabernacle True it is that haynous sinnes are more terrible because they waste and destroy the conscience at once and cast men into hell with headlong fury but little sinnes unrepented of are no lesse dangerous seeing they cause a consumption of piety bring men by degrees to eternall condemnation Doe but gather the least things together and they will make a great heape Drops are but small yet they fill great Rivers though thou lightly esteemest them while thou dost weigh them yet feare when thou beginnest to number them Though thou contemnest small sinnes yet feare the great punishment which attends them Doth not every sinne by prevarication dishonour the Lord how dares then a sinner call any sinne small A little thing is little but yet faithfulnesse or unfaithfulnesse in a little is a great matter Ananyas and Sapphira told but a lye and were presently strucke dead in the place in a fearfull manner Vzzah put forth his hand but to stay the Arke and was smitten with sudden death Wee must not consider what wee have done but how great hee is whom wee have offēded It is not the least thing in mans life to neglect such things as seeme to bee least and I know not concerning what faults wee may bee secure seeing we must be judged even for sinnes of ignorance and give an account of our idle words and thoughts The lesse discernable a vice is the greater care wee should have to avoid it Wee soone come to the sight of great sinnes and so to repentance for them whereas wee persist and goe on in the lesser without controule It is good therefore to take heed of the least as though they were the greatest for so much the more easily shal we abstaine from any offence by how much the more wee are afraid of committing it that man seldome falls fowly that is fearefull of falling at all sinne is Satans livery which who so ever willingly weares acknowledgeth his soveraignty and their owne servitude Though the most sanctified men have still their imperfections and frailties yet to live in the least offence against knowledge and conscience is an evident signe wee are in the devils bondage for hee that truely hates one sin will hate all of the kinde There is not any sin committed but leaves a poyson in the soule behinde it If the gate be set open the enemy will soone enter in Witnesse the many experiences of Gods children who winking at smaller sinnes have beene plunged into greater If once thou givest leave to thy corrupt affections to play their parts thou shalt hardly make them give over Little sinnes usher great ones and bring them into the closet of thy heart How dares then a sinner call any sin small when as the Sonne of God gave his life for it above which nothing in the world can bee esteemed The holy Ghost uses the future tense here Yee shall die to intimate thus much that albeit for a season the theater of iniquity is much frequented the actors favoured with great applause and every carnall man playeth his part with grace to the admiration of the beholders although the wages bee not paid so soone as the worke is done nor the dislike which God hath of sinners declared presently by the execution of his feareful judgement
keepe grace low and looke how much we detract from the flesh so much our spirituall part will prosper and be in good liking How may a man know that grace hath gotten the upper hand and that the power of sin is abated in him Dost thou loath nothing more than thy former spirituall bondage Hast thou a secret dislike of thy naturall estate seest a necessity of reforming it and watchest over those things which are most pleasing to it this cannot proceed but from a worke of grace in thee for Nature is a lover of it selfe and seekes by all means its own preservation when a man is come to this that he doth not approve his sinfull inclination nor willingly give way unto it but studies rather which way to curbe and restraine the same it is a manifest signe of some higher hand by which the flesh shall bee more and more over ruled I doubt not but a man after there is some change wrought in him by grace may in some particulars receive a foyle by his owne corruptions and by that law of his members which fights and rebels against the law of God hardly may a man say hee is truly changed unlesse he be sensible of the struggling of nature against grace but yet still it is a pledge of such a work begun as shall never be broken off when Nature in the proper disposition thereof is become a burthen to the soule and a man would faine bee better and have it otherwise with him than it is Grace cannot stand with the regiment of sin That person in whom grace is truly wrought desires to bee furnished with the compleat armour of God that he may resist the devill the strength and bent of his will and affections are for God and goodnes hee chooseth holinesse with a full purpose and resolution to walke in it he turnes from his former evils with a detestation of them and leaves them with a resolution never to take them up againe he daily prayes and cryes earnestly to God for strength against corruption and wisheth O that my wayes were so directed that I might keepe thy statutes He is not for God to day and the devil to morrow Hee is no Morning Saint and evening Devil but desires continually to walke with God in all well pleasing A Gracious heart keepes a constant warre with his lusts the law of his members is evermore rebelling against the law of his minde Howsoever upon the assault of some furious temptation haply hee may be wounded and taken prisoner by some raging lust which imperiously treads and tramples upon him yet doth hee not yeelde and give himselfe over to the power of lust Grace within bestirs it selfe the heart sighes and groanes and seekes to God for succour If thy case be thus that thou abhorrest Sathan and his snares that thou delightest in the law of God concerning the inner man that thou ponderest with care and diligence willingly and setledly to follow the things of the Spirit that is such things as the spirit prompts and suggests Doe you grieve inwardly for that dominion which the flesh exerciseth over you lessening the power and practice of sinne all you can not leaving the reines to corruption to carry you whither it will but rather holding it in with a bridle of righteousnesse Doth not the feare of God in you though sometimes driven from its station still dwell as controuler in your soule represse refractory thoughts and affections and sway your heart against the naturall inclination that you may keepe Gods word that though you bee interlaced with the flesh yet you give the guidance of your life to the holy Ghost loving that he may have the principality in you Doe you chiefly attend your spirituall being and principally affect things in heaven and not things on earth Doest thou submit to the commandement with pleasure in it so as thou canst truly say I am content to doe thy will yea thy law is within my heart Doest thou lay hold upon good thoughts and desires so soone as they offer themselves unto thee welcomming them in the kindest manner into thy heart and constraining them by a respective usage to stay still with thee so soone as any good motiō arises doest thou feare the deceitfulnesse of thy heart and pray with David knit my heart this fickle fugitive heart of mine is alwayes ready to steale from thee knit it O Lord and tye it fast unto thy selfe that as it is now with thee so it may still continue O Lord keep this frame of the thoughts of thy servants heart for ever Are thy failings matter of daily humiliation unto thy soule Doest thou finde and feele that nothing under the Sunne more stings and pierces thy soule than to be now and then overtaken with sinfull passions or carried away with the swinge of any corruptions against thy godly purpose and resolutions Doest thou love righteousnesse it selfe as righteousnesse bee the thing and subject of never so small a nature And dost thou hate sinne as sinne bee it never so little in thine eye Is the one precious to thee for his sake whom it resembles and the other loathsome because it opposes the Almighty Doest thou obey God out of a love of goodnesse seeing a beauty in the wayes of holinesse being humbled when thou hast done thy best that thou canst bring no more glory to him dost thou love righteous men for righteousnesse sake Is thy service ready and cheerefull without repining and delay Canst thou be content to obey against profit pleasure credit liberty ease the liking of the world or carnall friends preferring Gods commandements above all things yea life it selfe Art thou sensible of the dishonour done unto God and more vexed for that than for any disgrace or injury offered to thy self it is a good signe But art thou quick sighted into the faults of others and indulgent towards thine owne it is an ill symptome The best men are most severe against themselves and tender over others A gracious heart dislikes sinne in any but in himselfe most of all He is very backward in censuring others but exceeding forward in accusing himself None can say so much against him but he is ready to say much more He loveth goodnesse in the greatest enemie and hateth sin even in the greatest friend Art thou conscionable of the least offence as wel as the greatest cherishing an universall hatred of all sinne in thy soule whether secret or open without exception and carying a constant purpose and resolution in nothing willingly to sinne against God but whatsoever thou knowest to be a sin thou wilt not deliberately doe it for all the world at all times and in all places though no eye sees thee and it may be beneficiall unto thee Here is a notable signe that grace hath gotten the upper hand when as thou preferrest vertue before vice even then when in humane reason vertue will be the loser and