this may bee a way to heaven As I love not so I meane not to judge the way of charity is to leave Gods secrets to himselfe but I urge this that men would hold their tongues and pens as much as may be least in thinking to doe good they doe hurt and by going thus about the bush hoping thereby to ease the hearts of men doe mightily plague and disquiet them for what will Satan say dispatch man thou maist be saved for all this such a learned man hath so written hath so said And lastly wee must all worke it out with feare and trembling and know that wee have no safety no not from our selves but under the shadow of the Lord wee are alwayes to stand as in his hands and keepe our continuall acquaintance with and dependance on God know that without him we are poore weake creatures that we cannot beare our selves that the greatest earthly blessing under heaven life it selfe is quickly made a mans greatest burthen that no man can stand before a wounded conscience before an Angell we may stand but wee cannot stand before him when he is angry that man hath no spirit no courage in him if God leave him to himselfe keepe in with God and pray him to defend us from our selves The last is the lust of uncleannesse which doe presse upon the conscience as much if not more than any because they are very sensuall and of a beastiall and brutish nature deprives a man not onely of religion but of the free use of reason are many of them committed with and upon another and so a second person is brought within the guilt as also by reason of the concomitant fleshly delight for they are acted with very great willingnesse and when many of them are done though nature it selfe say No to them they are done with very much wilfullnesse and now where much will is there is much guilt where much guilt is there is much horror and then againe because these lusts do pervert the order and course of man-kinde irregulating the right succession of families and in the point of adultery and that kinde of bastardy it doth put in a strange bird to inherit the nest and weare away the feathers which is unspeakeable theft and to be confessed of the adulternesse lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family These and many other concurrant or consequent absurdeâ—ies doe make this sinne cry aloud and it hath a speciall measure and order of uncleannesse above any sinne else All sins are uncleane and Satan is an uncleane spirit but there is something in it why the Apostle is so distinct as to call this sin above all other the lust of uncleannesse Great care and diligence is to be used to hold these lusts off They are in the Originall appointed to preserve the species of mankinde and as hunger is a potent desire it being ordained to preserve the person of man in the individuall so much more these motions are violent and mighty being made to make good the succession and propagation of the whole kinde of man mighty they are when they runne in the right channell but if wee suffer them to take a wrong bias and to fall into unlawfull courses where Sathan drives them on how then doe they beare downe all And cast a man into such a subjection and as I may call it voluntary compulsion that the Apostle saith such cannot cease to sin Againe I must borrow leave to put in this that wee are the rather to take heed of these pollutions because when we are in once by reason of the great sense of guilt they carry with them in that they flie in the face of both spirituall and naturall conscience at once they bring men to great terrors and inward horrors making men beleeve that there is no hope of such and from thence men run upon the rocks of selfe-murthering tentations and more I think have made themselves away out of inward feares arising from some uncleane prankes than for any one thing else and the cause hereof is because that these lusts bring great shame amongst men if once out but the maine is because they carry with them great inward â—â—â—â—e not only spirituall betwixt 〈◊〉 and ones selfe but naturall 〈◊〉 twixt a man and himselfe and as wee see in those actions of this nature where they are without sin yet there is a kind of naturall shame And now because there is such shame of all sorts men are wondrous loth to let any man know what the matter is that troubles them And in tentation of selfe-killing if a man keepe the core to himselfe he is in great danger but if a man doe once out with it after he hath beene with God and it will not doe I say if then one doe out with all to a wise and a trusty friend that he is in the tentation of murthering himselfe and the cause to be some foule uncleane pollution why then one would wonder upon what a sudden the heart will feele ease and the cure is as good as done But now because there is such shame and we are loth to out with it that we have beene uncleane and the burning fire will hardly quench except one breake up the Boile and vent the corruption by opening all our mind to some godly friend upon these considerations I propose it as an excellent peece of counsell to all to beware of the lusts of uncleannesse the sin is great the consequence greater Moreover this is a great matter in it too that we doe grow into troubles of minde for sin according as we do apprehend them in the greatnesse of them and we doe conceive much of the greatnesse of sin according as the opinion and judgement of the world goes These are not in our apprehension ever the greatest sinnes which the world saith are but which are most out of request with the world Now this lust of uncleannesse is a great eye-sore amongst men it is so rated at by many men as though God had made but onely the seventh Commandement whereas covetousnesse and pride far greater sinnes in themselves take them precisely are not so esteemed amongst men no nor amongst common Christians A man may goe for a great professor and yet be extreame covetous as we see in Iudas but if he be a man given to uncleannesse it is a sin so out of all credit that a man knowne to be infected with it cannot amongst men in their opinion goe for a professor as some tearme themselves and now because the world doth hoote at this sin wee are apt to â—ind exceedingly in our consciences when we are overtaken in this uncleane passion and to grow towards a bloudy conclusion as though the sinne had in it that greatnesse that there were now no hope of us And this may well
continueth untill his crowne be put upon him in the meane time our comfort is that ere long wee shall bee out of the reach of all tentation the God of peace will tread downe Satan under our feet A carnall mans life is nothing but a strengthning and feeding of his enemie a fighting for that which fighteth against his soule Since Satan hath cast this seed of the Serpent into our soules there is no sin so prodigious but some seed of it lurketh in our nature It should humble us to heare what sins are forbidden by Moses which if the Holy Ghost had not mentioned we might have beene ashamed to heare of they are so dishonourable to our nature the very hearing of the monstrous outrages committed by men given up of God as it yeelds matter of thanks to God for preservation of us so of humility to see our common nature so abused and abased by sinne and Satan Nay so catching is our Nature of sin that the mention of it in stead of stirring hatred of it often kindles Fancie to a liking of it the discovery of divellish policies and stratagems of wit though in some respects to good purpose yet hath no better effect in some than to fashion their wits to the like false practises and the innocencie of many ariseth not from love of that which is good but from not knowing of that which is evill And in nothing the sinfulnesse of sin appeares more than in this that it hindereth all it can the knowledge of it selfe and if it once be knowne it studieth extenuation and translation upon others sin and shifting came into the world together in Saint Iames his time it seemes there were some that were not afraid to father their temptations to sinne upon him that hateth it most God himselfe whereas God is only said to try not to tempt Our Adversaries are not far from imputing this to God who maintaine Concupiscence the mother of all abominations to be a condition of Nature as first created onely kept in by the bridle of originall righteousnesse that from hence they might the better maintaine those proud opinions of perfect fulfilling the Law and meriting therby This moved Saint Iames to set downe the true descent and pedegree of sin wee our selves are both the Tempters and the Tempted as Tempted wee might deserve some pity if as Tempters wee deserve not blame in us there is both fire and matter for fire to take hold on Satan needs but to blow and often times not that neither for many if Concupiscence stirre not up them they will stirre up to Concupiscence So long as the soule keepes close to God and his truth it is safe so long as our way lieth above we are free from the Snares below all the danger first riseth from letting our hearts loose from God by infidelity for then presently our heart is drawn away by some seeming good whereby we seeke a severed excellencie and contentment out of God in whom it is only to be had After we have once forsaken God God forsakes us leaving us in some degree to our selves the worst guides that can be and thereupon Satan joynes forces with us setting upon us as a friend under our owne colours hee cannot but miscarry that hath a Pirate for his guide This God suffereth to make us better knowne to our selves for by this meanes corruption that lay hid before is drawne out and the deceitfulnesse of sinne the better knowne and so wee are put upon the daily practice of repentance and mortification and driven to fly under the wings of Iesus Christ Were it not for temptations we should be concealed from our selves our graces as unexercised would not bee so bright the power of God should not appeare so in our weaknesse we would not be so pitiful and tender towards others nor so jeâ—lous over our owne hearts nor so skilfull of Satans method and enterprises we should not see such a necessity of standing alwayes upon our guard but though by the over-ruling power of God they have this good issue yet that which is ill of it selfe is not to be ventured on for the good that commeth by accident The chiefe thing wherein one Christian differs from another is watchfulnesse which though it require most labour yet it bringeth most safety and the best is no farther safe than watchfull and not onely against sinnes but tentations which are the seeds of sinne and occasions which let in tentations the best by rash adventures upon occasions have beene led into temptations and by temptation into the sin it selfe whence sin and temptation come both under the same name to shew us that we can bee no farther secure from sinne than we be carefull to shun temptations And in this every one should labour so wel to understand themselves as to know what they finde a temptation to them that may be a temptation to one which is not to another Abraham might looke upon the smoake of Sodome though Lot might not because that sight would worke more upon Lots heart than Abrahams In these cases a wise Christian better knowes what to doe with himselfe than any can prescribe him And because God hath our hearts in his hand and can either suspend or give way to temptations it should move us especially to take heed of those sins wherby grieving the good Spirit of God wee give him cause to leave us to our owne spirits but that he may rather stirre up contrary gracious lustings in us as a contrary principle There is nothing of greater force to make us out of godly jealousie to feare alwayes Thus daily working out our salvation that God may delight to goe along with us and be our Shield and not to leave us naked in the hands of Satan but second his first Grace with a further degree as temptations shall encrease it is he that either removeth occasions or shutteth our hearts against them and giveth strength to prevaile over them which gracious providence you cannot be too thankfull for it is a great mercy when temptations are not above the supply of strength against them This care onely taketh up the heart of those who having the life of Christ begun in them and his Nature stampt upon them have felt how sweet communion and acquaintance with God in Christ and how comfortable the daily walking with God is these are wary of any thing that may draw away their hearts from God and hinder their peace And therefore they hate temptations to sin as sin it selfe and sinne as hell it selfe and hell most of all as being a state of eternall separation from all comfortable fellowship with God A man that is a stranger from the life of God cannot resist tentation to sin as it is sin because hee never knew the beauty of holines but from the beauty of a civill life he may resist tentations to such sins as may weaken respect and from love of his owne quiet may abstaine from
to back it the Almighty power of God and Satan cannot stand before this breath of the Lords nostrils we deceive oâ—r selves if we thinke that Reason is of any force that Inconveniences will hold against Satan to say shame will follow danger will come I shall but create trouble to my selfe should I kil or whore or steale Satan will come within us for all these hee will set such a glosse on the matter that wee shall thinke wee have greater reason to sin the sinne than we can show to the contrary Reason was never appointed or sanctified to this use dispute but with Satan and hee will so befoole us that we shall think we cannot live no nor scarce goe to heaven neither except wee sin some sins for a time or so Beware then of going that way to worke wee have a better course that is to runne to the Word the Word will doe it it is written will pack him away but what if he come againe and againe with the selfe-same tentation as Satan both may and doth why the same places of the word will doe the deed againe Satan is not afraid of big lookes and words circles and holy water are but toyes to him but it is the word of GOD which makes him avoid Christ wee see did not pray hee could have prai'd I hope none the like but onely the word is his defence being thus to grapple and enter into duell with the divell I speake not that prayer is not of great use I have set downe my mind of that already but that with our prayer must be joyned the word and the word will doe it and of these two if both by strictnes of time cannot be used bee we sure to make use of the Word of God the words and experience of Luther are just to our purpose when saith he the motions of the flesh doe rage the onely remedy is to take to us the sword of the Spirit that is the word of salvation and to fight against them which if wee doe let us not doubt but we shall obtaine the victory although so long as the battell endureth wee feele quite the contrary but set the Word out of sight and there is no help nor counsell remaining of this that I say I my selfe have good experience I have suffered many great passions and the same also very great and vehement but so soone as I â—aid hold of any place of Scripture and staid my selfe upon it as upon my chiefe Anchor-hold strait-wayes my tentation did vanish away which without the word it had beene impossible for me to endure any little space and much lesse to overcome them Thus Luther A brave speech and fitting the Author of it Learne of him to have our Bible at command and Satan dares not stay I speake not as though we were to turne the Text of Scripture into a charme as though to repeate a place by rote and in a heartlesse manner would prove a bug-beare to Satan No no Satan hath gotten much amongst the superstitious and ignorant by that conceit but the Word must bee held out by faith it was not so much Scanderbegs sword as his arme that held it which gave him such victories it is the hand of faith and of the spirit by which the word of God is held out which doth the deed wherefore we see what reason we have sith wee have such an adversary who is though not simply every where yet in every place where we be hee is or some of his Angels are great reason I say there is that we should bee expert in the word of righteousnesse to have places at our fingers ends ready to draw out as occasions shall require that we may have a fit a pat place to meet with the severall impulsions of the flesh and objections of the divell there is neither sin or tentation neither inward corruption nor outward motion but the word hath a soveraigne remedy for it to be fitted in a peculiar sort to the nature of the disease it is not for nothing that we are commanded to search the Scriptures and as Chrysostome often notes as men doe in Mynes for gold and the rather because here is all gold and no drosse and as there is an art in mining for gold so there is an holy skill to finde out golden places fit for our present purpose and thus a godly wise Christian say hee bee often in the fire yet he is like the burning bush never consumed and why because one place or other of the word comes in to his succour the particulars that wee are to follow are three 1. We must have ready the precept and statute of God forbidding the sinne to which we are solicited as say it be to Sabbath breaking then say it is written thou shalt keepe holy the Sabbath day or to murther ones selfe or some other say it is written thou shalt not kill or to uncleannesse urge the place avoid Satan it is written thou shalt not commit adultery and so thou shalt not steale and the like in the speciall branches of every Commandement 2. Wee must have at hand the promise too that in case we consent and obey not and refuse the divels offer wee shall have comfort here and heaven hereafter The divell will come with his hands full of glorious proffers but we must out of the Word set against him the faire and certaine and goodly promises of the Word as there is no sinne but we shall finde one promise or other made in plain termes to us if we resist it resist the divell and GOD will draw neere to you hee offers the kingdoms of the world and the glory of them God offers the kingdome of heaven and the glory of it 3. The threatning that if we yeeld we endaÌ„ger al that we do subject our selves to the curse of God say we doe beleeve the Commandement yet except wee doe beleeve the threatning and doe set the commination against the tentation wee are not like nor sure to hold here Eve lost her selfe in whose losse we all lose our selves the commandement shee did hold that shee was not to eate of the for bidden fruit but now for the threatning that in the day shee did eate thereof she should dye the death there she came short and so yeelded that shee was quick and strict in the precept it is plaine by the words of the Text for whereas it is in the charge of the Lord of the tree of knowledge of good and evill Thou shalt not eate of it Eve having occasion to urge this divine prohibition doth not onely say that God said Ye shall not eate of it but to shew her pious minde to the mandat of the Lord she saith more and addeth yee shall not touch it which words wee finde not in the letter of that law but when it came to the commination ye shall dye the death Satan was too hard for
for feare lest hee be out who could say perfect till hee came to say and a girle being threatned and terrified breaks the glasse only for feare of breaking it so when we are in feare joyned with discouragement Satan hath a great advantage and those sinnes amplified and set up doe mightily faint and discourage the heart and spirits of men and who can fight with any heart against an enemy that hee hath little or no hope to conquer Now when we doe make our sins worser than they are then it doth secretly steale away our hope and so we make no great hast to resist nor have no great heart to fight we then must learne not to make it lesse lest we be too slothful nor more lest we be too fearefull but just as the matter is as neere as we can that so wee may bee fitted and prepared to fight the good fight of faith with diligence and watchfulnesse 2. Wee must not suffer the thoughts of these horrible tentations to tarry in our mindes they are Gods and our greatest enemies and we must shut the doore against them what if we dislike and distaste them yet as one notes this rowling of them up and downe in our heads doth show that there is an insensible likening of them in our hearts we must set our hatred against them and thrust them away presently and hold it a dangerous thing to thinke of them God cannot take it well if wee mislike a thing in judgement and doe not set against it with the meanes God hath appointed and sanctified to that use Satan will coozen us as though that our very misliking of them were enough in things foule and that there were no feare of danger wheras nature it selfe doth looke sadly at these tentations and the mislike we feele may well come from the influence of the law and light of nature I have learned that we are never the further off from a tentation for our misliking it onely but the nearer except withall in affection we humble for it as well as distaste it in our judgments what if the dislike be not because it is a sin but because there is some feare or shame This is selfe-love and pride and this will worke in the sin if we goe no further and that by Gods just judgement our duty then is not to suffer the thoughts of such wounding and terrifying tentations to tumble up and downe in our mindes though we have no minde to them for either by discouraging us or enticing us they will get further hold but wee must cast them off set the word against them and turne our thoughts to some better subject and chiefly to thinke on those two great Dayes the day of Death and the day of Iudgement 3. Wee must of all see that we set not against those of our owne strength we can doe nothing by our owne power against any lust but least in these because what through feare horror in som what through the swinge and violent torrent of these two passions of anger and lust a man hath but little use of that reason he hath and so the more he strives this way the worse it is it doth but encrease our desires to the sinne our strength is here to pray and expect and laying all naturall and carnall weapons aside let God alone to doe all and out of grace it is that hee doth doe for us what he doth in our trials and conflicts and therefore Paul had his answer that all was to bee done by the grace and mercy of God and so we finde that the Lord said not to him my power but my grace is sufficient for thee wherefore we must put al upon the power and grace of God turne Satan to God to Christ for his answer set the grace of God against our sins when comming to prevent them when come to pardon them set the power of God against the strength of them all beleeve it that the grace of God is sufficient either to prevent us or preserve us He is in great danger who in any but of all in these potent tentations goes by his owne wit or reason or worth or strength Hee is in safe case who can say I deserve nothing I can doe nothing but hurt my selfe and make worke for sinne and Satan I meane to put all upon GOD who will worke mightily in me and for me but the grace of God which is with me he is all in all hee will doe all or nothing that he may have all the praise of his grace The helpes which serve in severall for every particular assault might be many some we will propose and first for those tentations which are in things of God then in things of man for God we are much assaulted to Atheisme and Blasphemy to Atheisme as the greatest sin that is in that it smites at the roote of all for to say the truth all sin is from Atheisme for who would sin did he then verily thinke that there were a God that saw all and would punish all and such a God God must be or no God and to Atheisme for when we have sinned sinne doth draw towards Atheisme exceedingly wipes out all notions of a Deity as much as it can and when wee are in sin wee must bee either willing to get out of it by repentance or else wee shall bee willing to turne Atheists the best of our play then being to feed our selves with a conceit that all is but talke to hold men in awe and that there is indeed neither heaven nor hell no place of torment that when wee dye all is gone no otherwise than with a Beast when the conscience will not get quiet by turning to God by repentance then it will seeke to quiet it selfe by unbeliefe bearing it selfe in hand that there is no such thing as hell to torment men in consider withall that Sathan doth all he can to make men Atheists because when there is no feare of God before mens eyes they will sinne all manner of sinnes that the divell would have them sin So Psal 14. The foolish hath said in his heart there is no God what followes They are corrupt they have done abominable works thus then when once men take to Atheisme they grow most corrupt and doe abominable workes there is no hoe in sinning then for what shold or can keep the wit and wil of man in when once wee conceit that there is no such thing as God the divell cannot bee a flat Atheist for he beleeves trembles and were it nothing but the sence he hath of the wrath of God tormenting why That is enough to prove that Satan doth fully undoubtedly acknowledge a Divine power He is not an Atheist because he cannot because he shall not but yet he beares good will to Atheisme because that sin doth much advantage his kingdome Saint Iames doth prove that God tempts no man