digge into it how quickly will the stench thereof take away the sweetnesse of the flowers though our natures seem not to be so bad as they are yet if the devil do but rake into them then will it appear what we are The heart of man may be compared to a tinder-box the corruption of nature to the tinder in this box now let but the devil strike flint and steele together that is suite a temptation to our corruption and how soone are we set on fire Christs nature it was like Iron it would not take with the sparks but the devil he tempts us and our natures are like tinder to the temptation What cause have we therefore to be humbled and greatly to be abased in the rememberance of the receptivenesse of our natures to take in the devils suggestions 5. Be humbled for that antipathy that is in our natures against the Spirits motions Our natures in innocency they were like the rivers of Egypt before they were turned into blood they were then the proper element for fish to live in but being once turned into blood all the fish die In innocency thy nature it was the proper element for the motions of the Spirit of God to be in but when thy nature was turned into blood by degeneration then the Spirits motions depart The words following my Text set out the contrariety of our natures Gal. 5.17 The flesh lusteth against the Spirit by Spirit is not meant the regenerate part but the motions of Gods Spirit corrupt nature warres against Gods Spirit in its motions and workings There are three expressions in Scripture which set out the enmity of mans nature against the Spirit of God As Isa 63.10 Acts 7.51 Heb. 10.29 1. A vexing of the Spirit 2. A resisting of the Spirit And 3. A doing despight to the spirit of grace Now all these expressiotions they denote the very height of enmity and that the nature of man it carries a deadly enmity to the Spirits motions Vse 2 I come now by way of instruction to lay down some inferences that may be drawn from this Doctrine and they shall be of two sorts First I shall lay down some general positions Secondly some particular directions about the Spirits motions Position 1 That the motions of the Spirit they are free and voluntary they are in whom and in what measure the Spirit pleases John 3.8 The winde blowes where it listeth that is the Spirits motions are imparted to whom God pleases The Spirit of God it is called a free Spirit Psal 51.12 it is a holy Spirit if you regard the effects of it but a free Spirit if you regard the grounds of its working And therefore the Apostle James sayes he Of his own will begat he us with the word of truth James 1.18 The Spirit of God it is a free agent Position 2 No man doth enjoy the Spirits motions alwayes alike That as the Sunne in the firmament though it be alwayes there yet it hath not alwayes the same influence so the same Spirit it is not alwayes in the same measure in regenerate men As it is with the winde in the aire sometimes it is calme at other times it is boysterous thus it is with the Spirit in the hearts of the godly they have it not alwayes in the same measure Posit 3 That men do more walke after the motions of the evil spirit then after the motions of the good Spirit It is a note which Divines commonly gather from Verse 19. and 22. following my Text where it is said that the works of the flesh are manifest Gal. 5.19,22 and there he layes down a catalogue of them But when he comes to speak of the works of the Spirit he doth not give them that name but calls them the fruits of the Spirit to let us know that men do more walke after the flesh then after the Spirit The wayes of most men are rather to follow manifestly the guidance of the flesh then of the Spirit Eph. 2.2 And so the Apostle speaks of men Who walk after the course of this world and according to the Spirit which worketh in the children of disobedience not according to the motions and suggestions of the holy Spirit of God Posit 4 That there is more fruit and profit to be found in walking after the motions of Gods Spirit then after the sinful motions of the evil spirit And this I gather from the variation of the phrase when the Apostle makes a catalogue of the workes of the flesh and of the Spirit sayes he The works of the flesh are manifest but the fruits of the Spirit are c. Gal. 5.19,22 To let you know that there is no fruit nor profit in sinne and therefore sayes the Apostle elsewhere Rom. 6.21 What fruit had ye then in those things whereof yee are now ashamed for the end of those things is death Sinne brings forth no fruit but sorrow and shame sinne it is a work of the flesh it is the devils drudgery sinne is a work and it is a work of the flesh and there is no profit in it but there is fruit in the Spirit to let you know that if you imbrace the Spirits motions there will fruit and profit redound unto you thereby He that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Gal. 6.8 There is no profit in following the flesh but much in following the Spirit Luther hath a good glosse upon that of Paul Let us cast off the work of darknesse and put on the armour of light Rom. 13.12 Sinne is called a work of darknesse and if you regard the antithesis grace should be called the work of light but it is not called so it is called the armour of light not the garment but the armour of light now why is the opposition carried on so unevenly it is sayes Luther for this reason sinne is called a work of darknesse not armour to note that there is no force in it against the wrath of God but grace it is called the â—rmour of light that as armour is for ornament and defence so grace it is that which beautifies the soul and keeps you from the wrath which is to come I shall conclude this particular with that of the Apostle Paul to be carnally minded is death but to be spiritually minded is life and peace there is peace in this world and eternal life in the world to come much profit to a man which walkes after the Spirits guidance here but everlasting life and happinesse hereafter SERMON X. At Lawrence Jury London Decemb. 8. 1650. GAL. 5. verse 16. This I say then Walk in the Spirit and ye shall not fulfil the lusts of the flesh I Come now to the particular directions touching the motions of the Spirit of God Direct 1 1. When the Spirit of God suggests holy motions
smoak perfumed with myrrhe and frankincense By him who came out of the wildernesse is not meant Christ but the spouse of Christ Now here observe two things she comes out of the wildernesse That the Church may be an afflicted Church though a Religious Church It alludes to the great trials by which God exercised his people with when he led them through the wildernesse of Canaan And then she is said to come out of the Wildernesse like a Pillar of smoak Now what is meant by that A Divine gives this sense of it Gods people they may have smoky duties blackt with many foul infirmities they may be Pillars of smoak thy duties may be much sooted but now what is thy comfort though it be said the Spouse came out like a Pillar of smoak yet she was perfumed with myrrh and frankincense that is she had the righteousnesse of Jesus Christ to perfume her duties he perfumes my duties with the myrrh of his own righteousnesse And when the prayers of the Saints which are compared to incense Psal 142.2 are offered by Christ they go up to heaven as a most sweet and acceptable sacrifice far more acceptable and welcome then the costly evaporations of the most pretious Arabian gummes Oh then let this bear up thy heart thou art black by reason of thy infirmities yet there is a perfume which can sweeten all thy duties Hence it is said That the Angel came and stood at the Altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all the Saints upon the golden Altar which was before the throne Rev. 8.3,4 This doth not make for the Popish opinion as if we should use the Mediation of Angels but by the Angel here is not meant a created Angel of the Lord but the Angel of the Covenant who is the Lord and what was his office he had much incense and this much incense he offered with the prayers of the Saints all the people of God they share in the righteousnesse of Jesus Christ to cover their imperfect duties And then it is said that the smoak of the inoense which came with the prayers of the Saints ascended up before God out of the Angels hand that is the righteousnesse of Jesus Christ is sented with the prayers of the Saints unto the Lord whereby they are accepted 4. And lastly this may be your comfort though thou canst not performe duty without infirmity yet thou doest performe duty without known hypocrisie though thou doest offend in the manner of performance yet thou wouldest not be false in the end or principle of thy doing the sincerity of thy heart herein may be thy comfort and from such though the Spirit may withdraw for a while yet 't will not be long before it return again who though to humble thee he may for a while withdraw in anger yet he will returne again In a little moment have I hid my face and forsaken thee but I will gather thee with everlasting mercy Isa 54 7. SERMON VII At Lawrence Jury London Novemb. 24. 1650. GEN. 6. verse 3. And the Lord said My Spirit shall not alwayes strive with man c. I Proceed Now to some farther use and Application of this point which I shall do by laying down some particular inferences directions or positions concerning the withdrawings of Gods Spirit Posit 1 Be convinced of the great need you stand in of having the motions of the Spirit vouchsafed and continued to you and that upon a fourfold ground 1. If you consider the weaknesse and disability of our natures to holy motions as well as to holy actions Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt acti agentes ut moti moventes 2 Cor. 3.5 A man is not only weak to act good but is weak to any holy motion therefore sayes the Apostle It is the Lord which works in us both to Will and to do the very desire of the soul after good it is a thing above nature it comes from God and therefore the same Apostle sayes he We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God The inferior orbes move as they are acted and moved by the superior A Mole can as easily move the earth from its centre or a sparrow drink up the waters of the Ocean out of their channels as thou of thy self have any good motion or ability to act good all your assistance comes from the Spirit of God and therefore sayes Saint Paul If ye through the Spirit do mortifie the deeds of the flesh Rom. 8.13 Thou art weak in thy self therefore that should make thee see thy need of the Spirit 2. Consider not only the weaknesse but the backwardnesse that is in us unto that which is good And therefore the Scripture mentions not onely a grieving and quenching but also a resisting of the Spirit Acts 7.51 And therefore those phrases of Scripture John 6.44 Draw me and I will runne after thee And None can come unto me except the Father which hath sent me draw him they denote not only a weaknesse but an unwillingnesse in us to come and a backwardnesse also in our hearts to yield subjection to a law of holinesse Psal 110.3 Till God by his Spirit make us a willing people in the day of his power 3. Be convinced of the great need you stand in of the Spirit from those strong resistances that are in your natures to holy motions Though grace be of an active nature yet because there is an indisposition in the subject therefore grace must be put on by the Spirit Fire you know it is of an active nature apt to burne but let fire be put to green or wet wood the greenesse of the wood resists the prevalency of the flame thus it is with grace in our natures it is like fire in green wood there must be much blowing before it will burne therefore the Apostle uses these words to Timothy 2 Tim. 1.6 sayes he Stirre up the gift of God which is in thee Blow up the coales There is much resistance in our hearts against the Spirit of God 4. You have great need of the Spirits motions if you consider the abundance of evil motions which will break in upon thy heart if the Spirit in its motions be withdrawn What a receptacle for the devil and lusts will thy heart be if the Spirit absent himself As smoak comes out of a chimney so will corruption come out of thy heart As sparks out of a blown fire so will evil motions come into thy heart when corruption is blown with temptation Thou art unwilling and backward to good it must be the Spirit wich must stirre thee up To this purpose you have a passage in the Prophet Isaiah He wakeneth me morning by morning Isa 50.4 sayes he thou hast need to be awakened and excited by the Spirit of God day
thus it was with Paul There was given to him a thorne in the flesh a messenger of Satan to buffet him lest he should be exalted above measure And so Peter when he fell in denying Christ his desertion was cautional Matth. 26.70 that he might not depend upon his own strength as he had most foolishly done for after-time 2. There may be a desertion which is probational that is to try some grace which God would have exercised and thus Job he was not afflicted for sinne but God did thereby prove him and try him in his faith and patience 3. There is a desertion which is penal and that is for sinne when God leaves a man to himself and thus it was with the Spouse Cant. 5.3,4,5,6 because she hearkened not and opened not to Christ therefore he withdrew himself Art thou therefore deserted by the Spirit of God why remember that desertions are not alwayes penal though I confesse they are most often so and it is most suitable to that humble and penitent frame of heart that should be in a deserted soul to judge himself smitten and forsaken of God for his sin but sometimes they are cautional and sometimes probational Posit 6 Be rather industrious how to procure the Spirits returne when he is withdrawn then to pore upon thy misery in the Spirits absence It is the fault of many Christians they rest contented in fruitlesse and doleful complaints of their losse but do not put forth industrious indeavours to recover what they have lost It was not enough for Joshua to lie upon his face at the defeat at Ai Joshua 7.10.11 but he must stand upon his feet and finde out the cause and endeavour to make up the breach There are some professors who by whining and complaining think to excuse their idlenesse and spiritual sloth Thou hast lost the Spirit do not so much pore upon thy losse as to think what thou must do to recover the Spirit again Which that thou mayest do follow these directions 1. Cleanse thy conscience from the allowance of any known sinne make thy heart clean and so fit for Christ and his Spirit will come unto thee let thy heart be like that roome Christ came to eat the Passeover in Luke 22.12 an upper roome a furnished roome and a swept roome let thy heart be prepared and swept with the besome of sanctified grace from the allowance of sinne and this will be a means for thee to recover the Spirit again 2. Go unto God by prayer which is the universal remedy for all spiritual distempers Is any among you afflicted let him pray saith the Apostle James James 5.13 Let the affliction be what it will prayer will be a means to deliver thee Prayer is injoyned by God as a means to receive the Spirit of God Luke 11.13 And it will speed because it is Gods ordinance 3. Do not only pray but bewaile thy condition in prayer Spread thy complaints before the Lord and say Lord how is my heart a cage of uncleane birds a receptacle for sinne and the devil This is the best that my heart is now fit for I who once had my graces fresh and floâ—…ishing how are they now like the withered grasse on the house-toppe that once had the imbraces of an everlasting arme but now am I forsaken of the Spirit I was once like a field whom God had blessed and like unto the Cedars of Lebanon casting forth my roots and pleasant branches But now I am as a tree of the forrest which brings forth nothing I once was as a fruitful vine in the vineyard of Christ but now am like unto the mountains of Gilboa upon whom neither the rain nor the dew falls thus bewaile thy self in the presence of the Lord and it may be when he sees thee with tears in thy eyes and thy petitions in thy hand he may returne unto thee Though he hath forsaken thee yet he will not forget thee though he hath cast thee down yet he will not cast thee off for ever He will not cast away his people if thou forsakest not him labour therefore by prayers and tears to recover thy fall Position 7 Look upon it as a more grievous judgement to have the sanctified and sanctifying motions of the Spirit withdrawn then to have the comforts of the Spirit withheld This is a fault among many Christians especially among those who are troubled in conscience all their complaints are for want of assurance and comfort and I do not know whether Christ be mine or no into this channel all their sorrow and grief runnes And therefore it is much to be feared that rather self-love then love to Christ is the ground of many such complaints as many make when they say they are deserted whereas it is a more sad judgement if thou wantest the quickening and exciting motions of the Spirit then if thou wantest the witnesse and comforts of the Spirit it 's more sad to have the Spirits gracious motions with-held then to have the Spirits comforts withdrawn Position 8 Another position is this that the common gifts of the Spirit may be imparted when the saving gifts of the Spirit may be with-held It was thus with many in the Church of Corinth 1 Cor. 1.7 The Apostle tells them They came behinde in no gifts 1. Cor. 3.1 and yet as to grace he tells you they were carnal and walked as men Position 9 Consider that the Spirit in its motions and workings may be really withdrawn from a man when he in his own apprehensions thinks he fully enjoys them It may be with a man in this case as with Sampson it was told him that the Philistines were upon him Judges 16.20 and he aworke out of sleep and said I will go out as at other times before and shake my self and he wist not that the Lord was departed from him He knew not that his strength was gone Thus you may be left of the Spirit and you may not know it and the reason is partly because the departures of the Spirit are gradual You cannot discerne a mans growth because he grows by little and little As it is with our natural growth so is it also with our spiritual decayes and partly because the heart is very deceitfull and carelesse and negligent to search and try how it is with the soul And therefore let this lie upon your thoughts you may have the Spirit in its motions withdrawn from you when yet in your apprehensions you may be perswaded that you possesse them Application of the Doctrine by way of consolation I shall conclude this point with a few words of comfort lest peradventure there may be some which may be troubled and perplexed about what I have delivered concerning the withdrawings of Gods Spirit Vse 1 Thou Oh Christian who complainest that the Spirit is withdrawn from thee remember this though the Spirit be withdrawn yet it is but a gradual not a total
sinne but that you shall not act sinne with such a strong and full consent of the will nor with such deliberation as unregenerate men who want the Spirit of God Quest 4 How can this be true that if we walk in the Spirit we shall not fulfil the lusts of the flesh whereas experience tells us that set a man walk never so exactly and be never so spiritual yet that man he shall yield to and act the lusts of the flesh and those corruptions which are hid in his nature will break out in his life Answ I have two things to give you by way of answer hereto 1. Though it be true that a man walking in the Spirit shall have the lusts of the flesh yet it is as true that a godly man so walking shall not fulfil the lusts of the flesh and the reason is this There is a difference between the acting and between the fulfilling of the lusts of the flesh a godly man when he sinnes he acts the lusts of the flesh yet he doth not fulfil it because when he sinnes he doth not sinne with such a full consent nor with such a deliberate and compleat act of the will as wicked men do Sinne carries wicked men with more force and violence and with a more deliberate act of the will so some Interpreters resolve this difficulty 2. Others answer it thus Walk in the Spirit and ye shall not fulfil the lusts of the flesh that is say they eatenus whilest you imbrace the Spirits motions Musculus in locum sinnes motions shall not prevaile so farre as you hearken to the Spirits good motions you shall not be overcome with the sinful motions of your own corrupt nature or of the devil You shall not fulfil the lusts of the flesh so it is in the original and so it is translated in the singular number from whence Criticks shew that in that one sinne of nature there are many sinnes contained all the sinnes in the world being in the womb of original sin In the whole verse you have three parts 1. A duty injoyned Walk in the Spirit 2. A benefit annexed You shall not fulfil the lusts of the flesh 3. The certainty of having this benefit This I say c. There are two observations I shall note from the words Doct. 1 That it ought to be the special care of Beleevers to walk after the motions and guidance of Gods Spirit Doct. 2 That those who walk after the motions and guidance of Gods Spirit they shall not fulfil the lusts of the flesh In the opening of the first Doctrine there are several queries I shall dispatch Querie 1 Why must a beleever walk after the guidance of the Spirit of God and what are the reasons hereof Reas 1 Because it is a great part of the Spirits office after converting grace to excite and move the heart to more grace and to guide a man in the way wherein he should walk Thus it is expressed by the Prophet Isaiah Thine ears shall hear a word behinde thee saying This is the way walk in it when ye turne up to the right hand and when ye turne to the left Isa 30.21 As the starre was to the Shepherds Mat. 2.9 or as the fiery Pillar to the Israelites in their passage thorow the Wildernesse So is the Spirit to Beleevers to guide them in the way which is everlasting Therefore if thou walkest not after its motions and guidance thou doest as much as in thee lies to put the Spirit out of office Reas 2 Therefore oughtest thou to walk after the guidance of Gods Spirit because the devil he will be suggesting evil motions to thee he goes up and down compassing the earth not to do good but evil Job 1.7 1 Pet. 5.8 He walketh about seeking whom he may devour And not onely the devil but thine own spirit is a false spirit prompting and provoking thee to sinne that as the furnace casts out sparks and the Chimney smoak so doth thy spirit sinful motions therefore what causehast thou to follow the motions of the Spirit of God There are also many erroneous men Many false Prophets are gone out into the world 1 Joh. 4.1 Many seducing spirits and corrupt teachers are gon out into the world Believe not every spirit saith Saint John for many false Prophets are gone out into the world such which pretend they have the Spirit and are teachers of truth but indeed are broachers of errour A tempting devil without us an evil heart of unbelief within us and seducing teachers abroad in the world how should they make us to prize and to follow the motions and guidance of Gods Spirit Reas 3 Because the delusions and enthusiasmes of false teachers are so handed and suggested that they seeme like the motions of the Spirit And therefore is the Apostles caution to the Thessalonians Be not so soone shaken in minde neither by Spirit nor by Word nor by letter as from us that the day of Christ is at hand 2 Thes 2.2 Now if you ask what is meant here by the words Be not shaken in minde by any false spirit Learned Interpreters answer Sclater in Loc. by Spirit that is by revelations instincts and inspirirations that are pretended to come from the Spirit of Christ It was a wicked blasphemy in that wretched Impostor Mahomet to give out that those dead fits that came upon him by his falling sicknesse were raptures from the Spirit of God and that the Dove which he had taught to come feed at his eare was the holy Ghost which did from God reveal unto him the Laws which are set down in the Alchoran by which the pure Mahometans are deluded to this day And therefore seeing the devil hath helpt men in these dayes to such artificial dresses for their wicked errours and the devil himself seems so like an Angel of light we have the more need to walk after the guidance of the Spirit Reas 4 Another reason why you should walk after the motions of the Spirit is because that in so doing you shall not fulfil the lusts of the flesh and this is the reason laid down in the text which because it will come pertinently to be handled in the second Doctrine I therefore wholly wave the handling of it here Querie 2 How we may know the Spirits motions from the natural motions of our own consciences Answ To resolve this point I shall lay down five markes or differences whereby we may know the one from the other 1. The Spirit when it moves a man to good it doth not onely excite him to it but doth also assist him in the doing of it Rom. 8.26 2 Tim. 1.7 Therefore the Spirit is said to help our infirmities making intercession for us with groans which cannot be uttered The Spirit of God it is a Spirit of power to enable us in good duties as it excites so also it assists in what it moves to But though
be punished lesse then a drunken Christian 3. Consider that in keeping under sinne you will not so fearfully break the peace of your consciences open and grosse sinnes they lay the conscience open and fill it with terrour and amazement but the lesse thou actest sinne the lesse shall thy conscience be troubled 4. Hereby thou doest lesse scandal religion then otherwise thou wouldest have done lesser evils they give a scratch to the face of religion but open sinnes they give religion a stab at the heart religion receives not so much disreputation by close hypocrites as by open prophanenesse 5. Thou mightest do more hurt by thy sinnes example if God should leave thee then now thou doest Though thou art a bad man yet if God restraine sinne in thee thou doeâ—t not give so bad an example as otherwise thou wouldest do 6. Who knows but that these smal beginnings of restraining grace may be a forerunner of renuing grace thou which art restrained from evil though thou art at present wicked who knows but that God may turne restraining grace into râ—nâ—ing grace Vse 2 The next Use shall be of comfort to godly men and truly there are many gracious hearts which may upon what I have said raise to themselves many fears and doubts some such feare as this may be in the brests of many and they may say Object Sir you have been treating of the power of Gods Spirit even in its common workings by restraining grace to keep under sinne in wicked men and some may say that they fall short not only of godly but even of wicked men for a wicked man can refraine those sinnes which I cannot This objection may come from the heart of many a good man and to this I shall lay down three or foure words by way of answer and comfort and so conclude all Answer 1. Consider that to perceive the unbridled workings of sinne in your natures doth not argue the increase of sinne but your increase of light and tendernesse in conscience Paul while he was unconverted thought himself alive and in a very happy condition before he saw the spirituality of the Law Rom. 7.9 but when he was converted When the Commandment came sin revived and then he died that is the Law coming in power upon his conscience he then saw sin alive and yet then he was in a converted estate and in a happy condition As light breaking into a roome doth discover what wants and disorders are there which were unknown and unseen in the dark so doth light breaking into the understanding discover our spiritual wants 2. Do not judge your selves to be in a bad estate by the want of particular restraints under sinne but judge your selves by the powerful manifestations of habitual grace in your more ordinary and constant course and practice It may be one man can bridle his passion but thou canst not yet he may be a bad man and thou a good man A traveller perhaps may sometimes step into a wheel-tract but his ordinary course is in the beaten road so if thou fallest into sin and wantest restraining grace this may be thy falling into a wheele-tract Prov. 16.17 thy ordinary way is the beaten path It being the high way of the upright to depart from evil yet now then thou maist lose thy way You are not to judge of your selves by particular acts of restraint 3. Though thou art overtaken with a sin when other men are not who are worse then thy self yet consider thou hast more temptations unto sin then other men have It is true in some cases a godly mans sins they are more to be aggravated then a wicked mans yet in other cases a godly mans sin is not so to be aggravated The devil is more solicitous to tempt a godsy man to sin then he is a wicked man Job 1. Zeck 3.1,2 When the sons of God came together the devil came also in the midst of them He owes them a spite and therefore if they be now and then overtaken they should not judge themselves by those particular acts but by the constant course of their lives 4. Consider though thou doest yield to a sinful act Rom. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if sin be not a Tyrant nor a Lord over thee thou hast no cause to fear Thou yieldest to sin as to an Vsurper not as to thy Liege Lord though thou wantest the restraint of the Spirit in some particular acts to keep thee from evil yet if thou art kept by God from the reigning power of sin be not discouraged thou art in a happy condition 5. Let this be your comfort though now and then thou canst not restraine the acts of sin yet ere long thou shalt be a compleat conquerour over all thy sins God shall tread down Satan under thy feet shortly now thou fightest with the devil hand to hand but then thou shalt trample him under thy feet and let this be your comfort who have the Spirit lusting against the Flesh your combate is but short your victory is certaine your conquest is great and your reward and Crown everlasting FINIS An ALPHABETICAL TABLE TO the foregoing Treatise of the conflict between the Flesh and Spirit A SPirit of God works not alike in all Page 66 Attendance on Ordinances p. 103 Affections unruly p. 179 Aptnesse to fall into any sinne p. 194 Spiritual Abatements p. 214 Christian Religion not Austere p. 218 Arminian objections answered p. 249 B Blame of sin onely due to us p. 131 132 And not to God or devil p. 161 Business of the world hinders holy duties p. 210 C Conviction for sin long after the Commission of it p. 40 We must not go out of our Calling p. 49 We must follow our particular Calling p. 52 Constancy in duty p. 65 Customary sinning p. 117 Conflict of Flesh and Spirit p. 124 Of Corruption of our natures p. 141 Concupiscence a sinne p. 160 Conflict against sinne fourefold p. 165 Conscience Gods spie p. 182 Contrariety of Flesh and Spirit p. 186 187 Why God suffers this Contrariety of our Corrupt natures to good p. 198 No Confidence to be put in duties p. 256 D Despising Ordinances p. 10 Depending on Ordinances ibid. Deliberate sinners p. 33 34 Devil may move a man to that which is good p. 48 We must not Depend on that we do p 54 Spiritual desertions of three sorts p. 59 Duties spiritually done p. 63 64 Duties diligently done p. 64 Satanical delusions p. 86 87 Difference between the godly sinning and the wicked p. 112 113 114. Diabolical motions p. 156 Corruption in us to our dying day p. 192 Sin diverts from and disturbs in duty p. 207 Gods decrees abused p. 216 Defilement cleaves to duty p. 233 Desire to do is doing p. 258 E Our Flesh a malicious enemy p. 135 An universal enemy p. 136 Other properties of this enmity p. 137 138 We can never do good enough p. 220 False ends of doing