vice the gainer An unsound conscience is large and can swallow downe any thing the sincere conscience is strait and the least bone though but such as are in little fishes will sticke in her throat Neglect of smaller matters may justly bring our obedience in greater matters in suspition the same God that requires our fidelity in the one requires it also in the other A gracious heart is like the eye troubled with the least more certainly hee that is unjust in a little will bee also unjust in much Is the uprightnesse of others of Gods servants more highly esteemed by thee than thine owne Doest thou see greater excellencies in them than in thy selfe Feelest thou no bottome in other mens praises when thy heart tells all is not well within An humble Christian hides himselfe in the closet and as in prayer so in all good duties shuts the doore he is much affected with a sense of his owne infirmities resting it selfe wholly upon the power of God to be perfected in her weaknesse and is many times more humbled for the mixtures and defilements of good workes than for some workes simply evill in themselves he desires to be good rather then to be thought so Are the sinnes of others and the sorrowes of the Church as sensible and bitter to thy soule as thine owne Canst thou forget thy selfe and thy particular businesse to lay these to heart Doest thou rejoyce alwayes to be crossing and thwarting thy selfe in those succours and supports of sinne which thy corruption suggests Is that experience which thou hast of sinne and of grace no dead but a stirring experieÌ„ce quickening thee to duty and mortifying corruption in thee so as not onely knowledge but conscience also swayes thee to Christian duties and art thou as carefull to persevere in grace as once to imbrace it these are good signes Cheere up therefore thy drooping spirit the Lord by the power of his grace hath tooke possession of thee Nothing but grace alone is able to keep the love of sinne out of the heart though peradventure some other thing may keepe it out of thy hand Civility and hypocrisie may a little snib sinne or bid it for a while stand aside and give way to better things but it is onely grace that strikes this Goliah dead It is onely the spirit which subdues the flesh But wee must know there is a great deale of difference betweene forsaking of sinne through the strength and power of grace and for other carnall ends and by-respects for an hypocrite may sometimes forsake sinne not out of any love to God or hatred of ill but because sinne leaves him happily hee feares it will bee some losse or discredit to him or else fit meanes and opportunity of committing it serve not his turne and therefore hee forbeares It is nothing for a man to bee chast where there is no provocation to uncleanenesse Here was the tryall of Iosephs integrity that though the occasion were offered by his owne Mistresse to doe the deed in such secresie and security that no eye perceived it yet the feare of God overruled him Many seem to bee meeke and moderate men while they are well dealt with but let some injury bee offered and the contrary will appeare That wee are indeed which wee are in temptation Examine thy heart then in this particular what is the ground of that divorce which seems to bee betwixt thee and thy olde lusts If it flowes from any thing in the world but the love of God and goodnesse thou art in a wretched conditioÌ„ be thy thoughts of thy selfe never so pleasing Art thou one whose heart likes well of sinne though thou canst not or darest not commit it Art thou one who when thou art convinced and rebuked of thy failings thy heart riseth against the reproofe though for thy credit and profit sake thou seemest to welcome and thankfully entertaine the same I tell thee thou art in a dangerous condition thou hast but weake and slender evidence of the spirits prevailing in thy heart But why saith the Apostle here yee shall dye and not yee shall be damned in as much as that is chiefly meant Because the Spirit of God would drive men from sinne by that which is most fearefull to their present apprehension the remembrance of death doth more forcibly move the minde than the remeÌ„brance of Hell though hell bee a thousand times more grievous then death for our affection is moved according to our knowledge of the thing that which most wayes is knowne affecteth most wee know hell onely by faith but we know death to bee fearefull by reason and sense because we feel it growing upon us eveâ—y day The opposition made here by the Apostle warnes us that a necessity lyes upon us to mortifie our sinfull lusts It stands upon our lives unlesse we slay sinne sinne will not faile to slay us It is like a Serpent in our bosome which cannot live but by sucking out that blood whereby wee live What pittiful folly is this we hate them which pursue our bodily life we eschew them by all meanes that would spoile us of our worldly goods onely wee cannot hate Sathan to the death who seekes by sinne to spoyle us of eternall life That same commandement which was given to Adam and Eve If ye eate of the forbidden tree ye shall dye is in effect here given to us all If you live after the flesh you shall dye let not us make an exception where God hath made none every sinne to us is that forbidden tree to Adam if wee meddle with it we shall finde no better fruit than he found Bitter death growes upon the pleasant tree of sinne for the wages of sinne is death It is therefore a point of great wisdome to discerne betweene the deceit of sinne and the fruit of sinne Hee that would rightly know the face of sinne when it stands before him to tempt him let him looke backe to the taile of that sinne which he hath already committed and the sting which it leaves behinde it The perishing pleasures of sin are paid home with everlasting perdition it is done in a moment but brings forth death and breeds a worme that will never die Men may sleep in their sinne but their damnation sleepes not Every mans state in this life is a prediction of that condition which hee shall have hereafter Hee that soweth to the flesh shall of the flesh reape corruption but hee that soweth to the spirit shall reape immortality and life No man commeth to heaven or hell but by the way that leads thereunto A wicked life is a thorow-way to the place of darknesse But a godly life is the direct path to salvation As the tree fals so it lyes and it commonly falls on that side which did most bend towards the earth before if the greatest growth of our affections and actions spring out after the spirit no doubt we shall fall on the right
having thy hand in every impious action with this imperious style sic volo sic jubeo I will and command it to bee so not respecting whether the thing bee crooked or straight right or wrong good or bad then is thy will meerely carnall and doth dominere like a blinde King or ignorant Pilot sitting at the sterne of the whole man and yet not skilled in one starre nor knowing one point of the card nor respecting the Compasse nor regarding the point of the diamond but downe the river with the full saile of affections and tempests of sudden passions no regard to the country whither wee saile no respect of the hidden rockes no consideration of fearefull gulfes no casting of anchor no notice of the Climate c. no marvell then if blinde will make in the end a sudden and fearefull shipwracke both of soule and body Heart To conclude if in thy heart as in a cage thou finde the uncleane birds of adultery and fornication the viper of malice and cockatrice of envy the hydra of covetousnesse consisting of many heads having in their fronts the superscriptions of thee very violence perjury murther and idolatry If in thy heart thou find infidelity security pride confidence in the creature c. If it bee full of hardnes so as no sinnes no judgements no hopes no feares no promises no instructions are able to awaken and melt the same If it bee full of impotency not altered by the invitations and intreaties of God to returne unto him not perswaded by the fruitlessenesse of all sinnefull lusts to forsake them If it be full of folly and madnesse so as all the creatures in the world are not able to cure it full of infidelity ready to depart from the living God under-valuing his precious promises and mistrusting his power full of pollution and uncleanenesse full of unsearchable deceit and wickednesse a very forge and mint wherein all manner of sinnes are framed in secret purposes and desires from whence they spring forth into life and action then is thy heart also nothing but flesh thy whole man nothing but rottennesse and corruption If it bee asked herein how I distinguish betwixt the Elect and the Reprobate for albeit Gods children bee purged through the blood of Christ yea and the force of sinne in some measure weakened in them and inherent sanctity begun in all the parts of their soules by the holy Ghost even in this life yet fleshly corruption is still harboured and the roote of every sinne remaines in the best putting forth the hemlocke of a wicked practice in their Christian course I answer yet can they not be said to live according to the flesh seeing the substance as it were and principall tenour of their lives is directed according to the Spirit As the aire in the dawning of the day is not wholly so dark nor wholly so light as at night and noone day So is the estate of the regenerate not all flesh as the wicked nor all Spirit as them that are glorified but partly flesh and partly spirit grace and corruption not severall in place but in reason to be distinguished yea the flesh is more in measure than the spirit and therefore Paul calls the Corinthians otherwise justified and sanctified yet carnall and we are said to receive but the first fruits of the Spirit whilest we are here Notwithstanding for all this such is the power of the Spirit that albeit it be small like David yet it is able ordinarily to prevaile against that uncircumcised Philistim the flesh And further it is of such inestimable vertue that as one graine of muske giveth a stronger perfume than many other grosse smells So doth that sweeten all our actions in the nostrils of God And as a man albeit all the parts of his body be dead so that he neither knowes nor sees nor can speake yet if he have any life in a corner of his heart any breath or any motion remaining none will be so hard hearted as to pull him out of his bed and bury him as a dead man So although in this life we have many a dead palsie many a dint many a dry buffet by the hand of Sathan yet so long as the breath of God is in us and we keepe the truth of the spirit like the star of a diamond it will cause us to shine in this darknes of our corruption and like an antidote preserve us against eternall death A word of application to two sorts and I proceed First to the Ministers of Gods word let mee speake my thoughts with griefe of heart Such is the universall impiety of this decayed age so apparent to the spiritual eye so weighty in the hand of him that wisely pondereth it that I feare me the Lord is neere and the day of visitation approacheth Is it not a strange thing to consider our Ministers how ignorant how arrogant how dissolute and carelesse many of them are to omit the empty caske the idoll minister what strange children doth our mother the Universitie nourish in her bosome how wanton how unbroken proud and licencious Theologie a science of living well and blessedly for ever is made a stepping stone to promotion a matter of disputation and idle speculation and the meere stuffe wherewithall to make a sermon Practice and obedience is commended to the people but as for the Clerke that belongs not to him It is well if hee reprove sinne soundly in the pulpit though he be utterly dissolute in his owne person Beloved to speake according to the spirit and yet live after the flesh is an infallible note of an hypocrite let men make what they can of it Not that I byte the faithfull shepheards of Gods flocke in any place whatsoever seated in this our Church so farre is it from mee to touch the Lords annointed or to harme his Prophets But the licencious preacher is the man I taxe as being the shame and discredit of the Lords Ministery As concerning the people to undertake to single out all the fleshly and carnall professors of the Gospell were to number the drops of the great Ocean to tell the starres and to cypher the sands of the sea shore The sonnes of Adam have so covered the earth that a righteous man is scarce to be found a man that indeede warreth against the flesh grieveth at the times and sigheth for our sins Are there not many among us which beginne in the Spirit and end in the flesh that faint in the race and embrace the world hot in the beginning key-cold in the ending stayning their names and defiling their soules I speake of the better sort which as it seemes thinke the Lord too long a comming and therefore will fall too and stay no longer Is it not a grievous thing to behold many an ancient in Israel to be so sowly overseene as to sell their birthright for a messe of pottage their God for a peece of bread and the unspeakable
further any of us to say we feele the decaying of sinne when as the Kingdome of Sathan still flourisheth in us Away with this glozing and deceitfull dealing hypocriticall holinesse is worse then professed wickednesse this it is so odious in Gods eyes that hee will plague those in whom it ruleth with his severest judgments those very good workes wherein the hypocrite seemeth to make hast to heaven cary him post to hell Nothing brings the soule more into a generall consumption then this sinne it deprives a man of true peace of conscience hardens his heart and fills him with such inward perplexity that hee dares not looke God in the face with any comfort The deeds of the body The meaning of the holy Ghost is not that wee should cut off the outward acts of sinne onely like many a dissembling hypocrite which hath the gift of restraining his affections that they breake not out but that wee should kill sinne at the heart and in the cradle then shall wee make sure worke and never hereafter stand in feare The next way to drench the conduit is to dry up the fountaine In vaine dost thou loppe sinne unlesse it be deprived of its master roote It may be thou wilt say that is a thing impossible Indeed to thee which art wholly evill it is marke therefore what followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Spirit This is that little David which taketh the Goliah of our corrupt nature and choppeth off his head this is hee that bringeth light out of darknesse life out of death which shineth as a starre through the watry clouds of humane infirmitie As there bee divers acceptations of the word flesh so also of the Spirit sometimes it is taken for the soule sometimes for naturall reason but that is not here meant To omit all other constructions the word Spirit in this place is taken for that created quality of holinesse which by the holy Ghost is so wrought in the minde will and affections of a man whereby the power and force of sin comes to be abated the faculty of holines inherēt sanctity is renewed in us But why doth the Apostle say if yee mortifie is it in our power to deprive sinne of its life and being It pleaseth God to speake of things as done by us when as indeed they are wrought in us Such is his fatherly wisedome that oft he ascribeth those things to us which hee himselfe secretly effecteth Wee mortifie the deeds of the body but it is by the spirits helpe the strength to subdue sinne is put into us from heaven Wee are as able to shake the foundation of the earth with our little finger as to shake our sin by our owne strength Nature will not slay our lusts it must be the Spirit of Christ corrupt nature labours by all meanes to preserve its owne being Hee that goes among Lions must needs be torne in pieces sinnes are Lions and will soone destroy us if God help us not Mortification of sinne is possible through the Spirits assistance otherwise impossible When therefore thou feelest pride covetousnesse lust growing upon thee looke for power from above or else thou art undone Pray in the words of Iehosaphat Lord there is no strength in mee to stand against these sinnes neither doe I know what to doe but mine eyes are towards thee Alas how are we overcome of evill whereas we should overcome evill with good we shake at the very noyse of temptation and give in presently wee have power over our eyes tongues or thoughts but let sinne passe in and out at pleasure All which shews how nothing wee are in our selves Sathan and the world are too strong for us standing in our owne might but by leaning on the power of God we remaine invincible whatsoever inordinatenesse a true Christian espies hee presently endeavours the killing through the efficacy of Christ. Indeed passions are not so bridled nor corruptions so quelled that they doe not stir but the force and power of them is so farre subdued that they shall not raigne or hale us ordinarily to that which is euill Hast thou been long kept under by some customary vice against which thou hast resolved and resolved but canst not prevaile Get thee to Christ by the help of his Spirit thou shalt get victory over all thy infirmities Die to thy selfe renounce the broken reede of thine owne freewill which hath so often deceived thee and put all thy trust in the grace of Christ that will crucifie thy olde man and give him his deaths wound be weake in thy selfe and strong in the Lord and through his might thou shalt be more than conquerour As faith encreases the power of corruption will decay and languish this fires the heart with such an unquenchable love to God that in comparison of obedience it contemneth the whole world besides It puts into us both courage and constancy to fight against the strongest lusts and set upon the practise of the most difficult duties notwithstanding all opposition from the world and devill yea though wee have beene foyled or taken the repulse Hee will not feare the subduing of the most head-strong passion who resteth upon God for power and abilitie nor bee dismayed because once hee hath received a foyle who depends upon God for strength to recover nor dread the might of his greatest adversary who knowes that God will bee at his right hand to sustaine him nor start aside in the most difficult dutie whose heart is fast linked unto the Lord and relyeth upon his grace to be enabled to whatsoever he is pleased to call him In the affaires of this life we love to excell and outstrip others and in matters of Religion to bee dead and lumpish is it not abominable would we raigne with the Saints hereafter and not labour with them now receive the price and not runne the race divide the spoile and not fight the battle The Merchant undertakes dangerous adventures to raise his estate yet alas what is the gold of India to the joyes of heaven a fading possession to an eternall weight of glory When once we discern what love the Lord beareth to us we cannot but returne love for love when a man considers hath Christ given himselfe for mee forgiven me so many debts conferred favours of all kindes upon mee what then shal I retribute to him againe O my soule why doest thou not resigne thy selfe to the pleasure of his will in every thing run when he calleth and doe what he requireth at thy hands what doest thou feare wherewith art thou entangled God is thy Father and Soveraigne to him thou owest thy selfe and all that thou hast thy honour wealth life or whatever is more precious then those Thou canst not love thy selfe as is meete if thou deny not thy selfe to follow the Lord in all things Is there any thing too hard tobedone for his sake too deare or good for him what hast thou in heaven or
earth worthy to be affected but thy Saviour What is to be dreaded but his displeasure Is there any recompence to the joyes of heaven any danger to the torments of hell any pleasure to the sense of Gods favour Resolve then with thy selfe and say I have fully purposed to observe thy commandemēts for they are the joy of my heart but Lord I leane not upon mine owne strength but upon thy grace who givest both to will and to doe thou hast commanded me to keep thy testimonies give mee I pray thee to doe what thou requirest Teach me the way of thy statutes and I will keepe it to the end Some understand by the mortifying of sinne not onely the first wound which it receives at a sinners first conversion but also the whole practice of repentance renewed thorow the whole course of a mans life for a man after his conversion is continually to lie in armes against his owne flesh and to stir up the spirit with the forces thereof which otherwise will bee overwhelmed with the adversary not able to maintaine the fight For Christians whilest they are here are not wholly flesh nor wholly spirit but a part of each God hath placed in our bodies two inmates of contrary dispositions two strangers of divers natures and qualities not in the highest degree for then they would utterly expell one another but in a remisse māner which causeth this bickering and skirmishing in our inward man Now whereas every one whose understanding is renewed seeth the drift of his flesh however thorow the deceit thereof he doth not alwaies feele it give mee leave to prescribe some few directions wherby he may come to have his corruptions subdued and temptations vanquished that they triumph not over his spirit to the disquiet of his conscience That which I shall principally commend to every Christian is that hee buckle about him the compleat armour of God wee must not fly away from Sathan a run-away never makes a good conclusion of his temptations Some sins indeed are best conquered by flying but from sathan it is neither possible nor lawfull to fly However stand it out what if we quake better tremble every veine than sinne better die in the place than fly from the place Resist the devill and he will fly from you we are sure to conquer if wee keepe our ground Sathan will play his part to hold his hold and will never out unlesse hee be forced When a man comes to abhor his lusts then hee gives sinne its deaths wound It is the nature of sin not to be driven away without force and violence A few angry lookes and sharp words will not doe it you may rate away your dog but sinne is not so easie removed as appeares in many who will speake bitterly against their lusts calling themselves beast and wretch but presently they returne to their former courses Whē thou hast therefore to do with sinne have no compassion fight against it with all thy might never leave till thou hast got the heart bloud of it out so much as thou sparest sin so much thou hurtest thy selfe Saul spared Agag but it was his ruine and if thou sparest sinne it will cost thee the Kingdome of heaven kill therefore thy sinnes or they will kill thee It is a case of life and death bee carefull old wounds must have strong medicines What adoe have wee to bring under our unruly lusts hee that favours these let him want favour we weede our gardens and are ever weeding sins are ill weeds and grow apace our hearts are a step-mother to goodnesse and a natural mother to vice therefore bee alwaies dealing with it The Captaine that batters the enemies fort a day or two and then gives over gives the more courage to his enemy and loses his labour In this life thou shalt never want something to be mortified Hast thou begun to repent never give over so long as thou hast a heart to sigh for thy sinnes Sathan that strong man will not yeeld possession suddenly looke how much power wee get to resist sinne so much power Sathan loseth there is never a prayer wee make nor act of resisting that wee doe use but gives the devill a knock and sin a mortifying blow by fighting against our lusts what ever wee see and feele at first wee doe and shall conquer corruption at last Repell evill motions at their first onset if wee resist at the beginning the worke is halfe done wee shall find Sathan a coward but if wee resist not wee shall find him a lyon wee must trust neither our selves nor sathan with any temptation Begin as soon as the temptation begins to peepe and where sathan begins doe thou begin despise not the least sin a small wound may kil a man in time little gashes make way for greater If the enemy assault one way and the garrison defend another way the towne is lost Sathan will try his skill and doe his uttermost to prevaile against us why should wee not then improve our graces to make head against him we may preserve our selves from being conquered by him though we cannot utterly subdue him There is no possibility of remaining safe without resistance they are much deceived who think though they have no spirituall armour upon them they may rest secure Alas what can a naked man doe hee can no more free himselfe from the power of the devill than a poore silly lambe from a roaring lyon If we bee foyled the fault is our owne for God gives us means to stand fast Who would not be kept from spiritual wounds hurts from eternall bondage to sin and sathan 2. Beware of pride swelling in the body is dangerous so is it in the soule when a man pleases himselfe with his owne weldoing his heart is soone puffed up Hee that thinkes to stand by his owne strength shall suddenly fall the weakest shall be able to overcome their greatest enemies being under-propped of the Lord. In every strong encounter we must look for supply from above It is dangerous to looke for that frō our selves which wee must have from Christ. All our strength lies in him as Sampsons did in his haire therefore dependant spirits are alwaies the best Nothing is stronger than humility that goeth out of it selfe or weaker than pride that resteth upon its owne bottome Sathan knowes that nothing can prevaile against Christ or those that relye upon him therefore hee labours to keepe men in selfe dependancy If you would in truth mortifie sinne represent it to your thoughts as the most hurtfull hatefull and most loathsome thing in the world and represent to your minde the obeying of Gods will as the most sweete profitable and excellentest thing whatsoever and then you cannot but shunne the one and embrace the other for Sinne is the onely object of Gods infinite hatred he hates nothing at all properly but iniquity Now what a bedlam is hee who willingly commits any sinne
the empty parched soule that comes unto him Hee is an overflowing fountaine his grace is unsearchable his store can never bee diminished Hee filleth the empty and satisfieth the poore that he might bee acknowledged the well-spring of all grace and goodnesse Lastly be sure to keepe the flesh under by stopping all passages of provision for it cleere thy minde of sinfull cogitations blot out of thy memory ribald speeches and obscene jests preserve thy heart from unlawfull lusts wicked desires and unruly passions Keepe thine appetite from intemperance and excesse thy tongue from corrupt communication thine eares from ungodly and dishonest discourses thine eyes from waton wicked objects and finally thy body from sloth and idlenesse effeminate delicacie and carnall pleasures It fares with the flesh and the spirit as with two mortall enemies in the field hee that by any meanes aideth and strengtheneth the one doth thereby make way for weakening of the other Hee that joyneth with the flesh doth oppose the spirit and hee that standeth on the spirits side doth bring the flesh into captivity Who would strengthen an enemie to oppugne himselfe wee give stings and weapons to the flesh arming it against the spirit when as wee pamper the body with delicacy inflame it with wine handle it daintily and nourish inticements and provocations to lust in it If the flesh be full fed it will despise the Spirit and commit many outrages in a Christian soule Yea it will waxe proud and insolent foyle the regenerate part and force it to live in miserable slavery Better to become a swine-heard with the prodigall than to bee a servant to our base lusts The heathen could say he was borne to more noble ends than to bee a slave to his owne body and shall not our spirits bee elevated to a higher pitch of excellency than his as having God for our Father and Christ for our elder brother which of us enobled by birth and liberally brought up being clothed with lothsome some ragges and defiled with noysome excrements would not hastily strippe them off and with indignation cast them away This flesh of ours doth us more mischiefe than the devill himselfe alas hee could never hurt us were we not first betrayed by this inbred enemy yea it is worse then hell and damnation as being the cause of both without it hell were no hell neither could destruction fasten upon us All the outrages and horrible crimes which are committed in the world may challenge the flesh for their chiefe cause and author It was this that pierced our Saviours hands and feete which moveth men daily to crucifie him afresh and trample his precious blood under their filthy feet and can we finde in our hearts to have any peace or truce with such a malicious enemy shall we not rather with implacable rage and constant resolution assault pursue and wound it to the death shall we not rather take part with the Spirit in warring against the flesh and disfurnish all provision and munition from the one that the other may be furnished with all necessaries Our spirit is the better part and should bee most regarded Who would deprive his soule of so sweet a guest to entertaine inordinate lusts The more familiar Sampson was with Dalilah the more was God a stranger to him For the weaknes of the flesh encreaseth the strength of the spirit even as cōtrariwise the strēgth of the flesh bringeth weaknesse to the spirit and indeed what wonder is it for a man to be made stronger by the weakening of his enemy who would purchase the pleasure of a base sinne at so high a rate as to lose the comfortable society of Gods blessed Spirit what meanest thou to admit such a mate into thy heart with which Gods spirit cannot sort It may bee thou wilt not rudely bid him get out of doores yet thou mayest weary him forth by welcomming such guests into thy soule as he can no wayes brook Oughtest thou not much rather to crucifie the flesh and walke in the spirit that so thou mayest not fulfill the lusts thereof doth not God call upon thee to slay thy corruptions to doe thy best not onely to subdue them but to put them to death encouraging thee thereunto by a gracious promise that if through the spirit thou doest mortifie the deeds of the body thou shalt live both the life of grace here and of glory hereafter What is the use of all this but to stir us to looke about us seeing wee have so secret and subtill and adversary to circumvent us Thinke not the Christian combat ended when some few battles are fought that thou art now out of danger rather expect and prepare for more Many stout Captaines have been overthrowne because after a cōquest they feared no fresh assault The flesh is restlesse in its assaults ever besieging us wee can neither fly from it nor chase away that from us it is not therefore sufficient to make good onsett nor yet to hold out the brunt of some assaults but all must be finished how bitter so ever ere we can looke for victory We must resist unto bloud and bee faithfull unto the death if ever we expect the crowne of life He that prevaileth in some conflicts and is at length vanquished cannot be said to overcome Saul fought many of the Lords battels valiantly but hee withdrew himselfe and the Lord forsooke him though thou hast done much yet give not over so long as there remains any thing to be done Consider not what conflicts have beene endured as how many are still to bee encountred Regard what is to come rather than what is past timerously to cease from resisting temptation is dangerous to our selves and dishonorable to God it maketh Sathan to insult over us and get advantage against us let us not thinke if we yeeld the field the devil will bee contented It is not the glory of conquest that he seeketh so much as our destruction which when I consider I cannot but bewaile the naked condition of many persons who suffer their armour to hang on the wals and rust never putting it on to any use Alas what benefit can come by a thing that lies dead doe we thinke we stand in no need of it or that God made this defence in vain experienced Christians find the contrary Our life is nothing but a continuall warfare so long as we are in this mortall body carnall motions will rise in our hearts though wee cut them off they spring out againe though thou quench them they are kindled againe will thou nill thou they soone returne they may be subdued but cannot bee rooted out It is no easie work to lead a christian life considering the continuall conflict of these two parties the flesh and spirit of so contrary dispositions within us It is impossible wee should ever walk after the one unlesse we resist the other Sathan will bee sure to take part with corruption and
THE CARNALL PROFESSOR Discovering The wofull slavery of a man guided by the flesh Distinguishing A true spirituall Christian that walkes close with God from all Formalists in Religion rotten hearted hypocrites and empty powerlesse professors whatsoever BY That faithfull Servant of Christ Robert Bolton B. D. late Preacher in Northhampton Shire LONDON Printed for R. Dawlman at the Brazen Serpent in Pauls Church-yard 1634. TO THE GODLY WELL AFFEcted Reader Christian Reader THe Father of all Spirits having takeÌ„ this worthy Author to himselfe pitty it were to entombe his labours in the grave of silence together with him the rather considering how usefull a member he hath alwayes beene to the Church of God and what prosperous successe his endeavours have found in the hearts of Christians The thing hee chiefly aimed at was fruitfulnesse in the place wherein God had set him which oft he enjoyed experiment of to the cheering of his spirit in no smal measure It cut the very heart strings of his righteous soule to see many dry withered branches fit for nothing but the fire cumbering the precious ground of the Almighties garden and possessing the roome of more growing plants Hee was wonderfull active in the cause of Christ and desired as well to doe good as to be so where ever hee came It was not the least of his care not to live unto himselfe He knew he served a good Master which made him studious of improving every talent for the best advantage wel may hee bee called good that makes others far the better for his goodnesse And indeed setting this aside what hath the creature to commend him to God or releeve his soule in any distresse Thou hast here in briefe the soule of man unbowelled before thine eye and that masse of corruption lodging in a carnall heart together with its power and plague discovered unto thee wherein is plainely demonstrated the miserable condition of a man guided by the flesh and the happinesse attending such as are led by Gods Spirit as also the bitter conflict of these two opposite inmates in a beleeving soule with the meanes of victorie Our life is nothing but a daily warfare every moment wee are more or lesse to encounter with adversaries Satan alwaies labours the destruction of the Saints though his wayes to effect it are not one the same sometimes he inticeth men to sin by allurements sometimes by vexing and disquieting their inward peace at least he aimeth to make the life of a Christian uncomfortable by his manifold assaults hee is vigilant to corrupt upon all occasions as he can espy opportunity and will not cease to assaile though he be overcome when hee cannot prevaile by flatteries he seekes by force and violence to overthrow the poore servants of Christ. Amongst his many snares to entrappe our pooâ—e soules this is not the meanest that he labours to divide the kingdome against it selfe and to use men as his instruments for their owne destruction Satan well knowes that comming in his owne likenesse he would seeme very odious and soone be resisted therefore he maskes under a vaile of humility that he may the more securely withdraw us from our hold in God But we have a valiant leader let us sticke unto him even Iesus Christ the righteous who is a Lion of the tribe of Iuda a mighty Prince able to tread all our enemies under foot well may Satan barke and roare but he can stir no further then God gives him liberty he cannot tempt whom he will nor when he will nor how he will without permissioÌ„ froÌ„ above he may desire to sift us as wheat but the Lord wil make choise of the temptation and set bounds to our enemies malice thus far you shall goe and no further If a child have his father by the hand though he be in the darke or sees any danger approaching yet he feares no hurt neither shal we be dismaid with any temptation whilest by the eye of faith we see that invisible one ready to support us the chiefest strength of soldiers lyeth in their captaine who yet must fight for themselves and him but our whole strength lyeth in Christ who by his Almighty power subdueth all things for us of our selves wee have no ability to prevail against the strong one in the world all our victories come from God we are too weake to withstand the least temptation through our owne strength but relying upon the Lord we shall be more than conquerors over the greatest It had been much to be wished that this holy man had survived the publishing the residue of his worthy labours that so they might have come more refined polished into the worlds view however pitty it is that goodly childreÌ„ should be brought to the birth and there perish for want of helpe to bring them forth These things in their delivery found much acceptance and wrought effectually in the hearts of many who knowes whether a further blessing doth not yet attend them Deare Christian next unto the glory of God thy good was chiefly aimed at in bringing this worke to light be not therefore wanting to thy selfe and thy soules blisse Remember the day cannot alwayes last the night will come and thou knowest not how soone This may be the last booke that ever thou shalt reade and this the last houre that ever thou shalt spend here on earth Oh use it conscionably and blesse God for any furtherance in thy way to happinesse While thou hast the light beleeve in the light and walke in the light that then maist bee the child of light Occasions are headlong being once past they cannot be recovered The five foolish virgins came too late and were shut out of heaven Thy time is short the art of well doing long on this moment depends eternity of blessednesse if it be well of misery if it be ill imployed Hee that is not ready for God to day will be lesse sit to morrow It is no time to begin to live when thou art ready to dye then to seeke after heaven when thou commest to thy Crutches At length grow spiritually wise let the best things have the best place in thee It will be too late when thou art in hell to say oh that I had been more religious and provided better for my soule be exceedingly abased for thy former neglects let it wound thy soule that thou settest out no sooner and art yet no further in the race of godlines get ground of thy corruptions now daily count that a lost day in which thou art not somewhat bettered and labour for such infallible evidences of Gods love that no reprobate under heaveÌ„ 〈◊〉 possibly attain unto get such truth of grace in thy inner man as may distinguish thee from all outside professors meere empty caskes of Religion and such as is not common to hypocrites and castawayes together with thy selfe To which end seriously peruse this following treatise wherein thou shalt finde sufficiency of real worth
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
light and wavering opinion theÌ„ a grounded and setled perswasion but also of all ability of attaining the true knowledge of God by any faculty vertue industry or meanes whatsoever inherent in himselfe That the Mind is thus fast bolted up in the dungeoÌ„ of ignoraÌ„ce appeareth plainly by the Apostle which affirmeth that the naturall man perceiveth not the things of God and that The wisdome of the flesh is enmity against God Nay reason experieÌ„ce manifests this truth for as the birds behold not the things which betyde in the depths nor the fishes acquainted with the dwelling in the ayre No more doth a poore naturall man go beyond the coÌ„pass of his sense or know further with any certainty then experience the mistris of fooles directeth him And therefore howsoever by reasonable discourse hee may gather as Paul speakes The invisible things of God as his eternall power and Godhead from the consideration of the creatures yet little or nought doth hee truely know either concerning God or his worship as appeareth by all ages and nations who have acknowledged as much and yet every one have chosen a God of their owne making and worshipped him also in their owne manner Moreover that man by nature hath disabled himself is become impoteÌ„t indocible and not capable of instruction appeareth by the Apostle who affirmeth that we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God and therefore our Saviour Christ opened the understanding of his disciples that they might understand the Scripture From hence it commeth that the pictures in the Church are as much affected and taught by the Word as the common sort of hearers which areas a goodly company of images in a carvers shop having eyes and see not eares and heare not beholding the Preacher with outward reverence attention and yet not able with all their wit and endeavour to perceive any thing that is spoken if it contradict sense or to conceive it if it seeme impossible in nature It is observed in the Church of England that many thousands have lived twenty yeares together under a preaching Minister yea and that minister sometimes very painefull and diligent in the discharge of his calling yet scarce a man among them all able to give an account of his faith in any one article otherwise then hee hath learned it by roate out of his English Credo in Deum or to give any testimony of his profiting more by the Word then in the time of that Popish and blasphemous Idolatry The reason whereof is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inability of nature before spoken of through which he is as unable to conceive of the incarnation of the Sonne of God the miraculous conception of Christ the spirituall regeneration of the faithful the resurrection of the body eternall glory and the like as an horse to flye in the ayre or a dead man to rise out of the grave by his owne power If your apprentice in tenne yeeres being actively taught bee not able to attaine the mystery and science of his trade you count him an asse or blockhead why then may wee not terme the master an uncapable sot in the mysteries of God which hath spent twenty or thirty yeeres in the knowledge thereof Sabbath upon Sabbath Sermon after Sermon and yet like the mill wheele turning all the yeere is yet in the same place where it was in the beginning It may be you will ask mee what is this to the purpose or at all concerning my text It is very materiall if you marke it for you must know that to bee fleshly minded is not only to be a whoremaster or an adulterer as the world imagineth Oh say they hee is a man given to the flesh he is a bad liver as if there were no fleshly corruption but that Yes beloved if thou be ignorant of God and his worship walking after thine owne inventions dead-hearted secure and carelesse vaine in thy imaginations conteÌ„t with thy naturall estate c. thou art as fleshly as the wretchedst whoremaster and as carnall as the most wicked liver in Gods account Remember that flesh is here opposed against Spirit whatsoever is not Spirit is flesh and therefore ignorance is flesh unlesse thou wilt blasphemously affirme that it hath his originall from the Spirit Now as he that is desirous to seat in his minde the true frame of the body must view it in an anatomy consisting of bones and sinewes so he that would learne the true discription of the body of sinne must see it in his original both in the minde will and affections after this he shall easily perceive how by veines it disperseth it selfe like a net over the whole soule and distills into act both inward and outward to the finall destruction of the whole man Thus much of the Understanding 2. Concerning the Conscience In the next place wee are to consider of the Conscience which is a part of the understanding in all reasonable creatures determining in all particular actions either with or against a man This in the state of innocency did onely excuse to accuse is a defect in the ConscieÌ„ce following the first Creation Now the fleshy infection of the Conscience is the impurity thereof Either it is dead or living and stirring The dead conscience hath two degrees either of slumber which doth not accuse a man for his sinne unlesse it be capitall and not for that alwayes unlesse in some grievous calamity Sâ—ared which accuseth not for any sin and this is compared in Scripture to that part of the body which is without sense life or motion scared with an hot iron this comes not to a man by nature but by encrease of the corruption of his nature These two are caused 1. Chiefly through defect of reason in all crazed braines 2. Through the strength of affections overcasting the minde and swallowing up judgement 3. Ignorance of Gods will and error in judgement The stirring Conscience which doth sensibly either accuse or excuse hath these differences 1. To accuse men for doing evil 2. To excuse for doing well in some particular actions this being in a man without Christ as also sinne for all the vertues of carnall men are Splendida peccata glistring or shining sinnes 3. Concerning Memory As a loving father setting his sonne to schoole giveth him a chest to locke up his bookes and whatsoever hee hath of price and value that hee may there preserve them till neede requires So the Lord in the state of innocencie revealing himselfe and his will unto man gave him a good memory strong treasury wherein he might lay up whatsoever his minde truely conceived and fetch it again to bee meditated and thought upon as occasion was offered But this also being tainted with the flesh in spirituall matters will hold nothing but being already furnished with divers impressions of
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
difficulty in fulfilling lusts there can never be any in the rising and sprouting of lusts It is no paines to conceive seede though it bee to bring forth a birth the longer any man lives in sinne the sweeter it is to him The eye is not satisfied with seeing nor the eare with hearing no more is a sinner with his deeds of darknesse if he should live for ever hee would sinne for ever Evill comes out of the heart as sparkles out of the fire which never cease while the fire continues Lust is like a furious rider never weary of the way hee may have enough to load him but can never have enough to weary him he may quickly have enough to sinke him but can never have enough to satisfie him Lust it selfe growes never olde nor weary when adultery in the heart hath worne out the body so as it strength withereth yet even then it will finde a vent in a wanton eye unchast speeches and thoughts full of uncleanenesse Though a man may weary himselfe in the acting sinne yet lust is never satisfied in conceiving sinne Lastly consider the propagation of this sinne which may well therefore be called an olde man because it dyes not but passeth from one generation to another A mans actuall sinnes are personal they both beginne and end in himselfe But originall sinne is naturall and therefore together with our nature it passeth over to our posterity It is an entaile that can never be cut off it hath held from Adam and so will continue to the worlds end Every parent is the channell of death to his posterity Adam diffused damnation to all mankinde Neither is it any wonder that from a cursed root should proceed branches fit for nothing but the fire What a watch then should we keepe over our evill hearts what paines should we take by prayer and unweariednesse of spirit to suppresse this enemie If there were any time wherein the flesh did sit still and sleepe wherein the water did not runne and seeke for vent wee might then lessen our care but since it is ever stirring in us wee should bee ever stirring against it using all meanes to diminish and abate the same Since the heart is unwearied in evill wee should not faint nor bee weary of well-doing Since the heart is so abundant in evill we should abound likewise in every good worke Retaine in thy freshest memory such quickening thoughts as these If I commit this sinne it will cost me unvaluably more heart-breake and spirituall smart before I can purchase assurance of pardon and peace of conscience then the sensuall pleasure is worth If I never repent it will be the ruine of my soule for ever When thou goest to buy a commodity if the price be great thou forbearest and wilt thou venture up on sinne knowing what it will cost thee If Iudas had knowne as much before he betrayed his Master as now he feeles hee would never have committed that villany Alas thy soule is incomparably more worth then the whole world and wilt thou for a little paltry pleasure of some base and rotten lust which passeth away in the act hazard the losse of so precious a jewell Doe not consider the smalnesse of thy sinnes but the greatnesse of thy God who is displeased with them Mortification is tedious but heaven is sweete men are content to goe all day after their hawkes and hounds enduring hunger and thirst for a little pleasure not worth the enjoying why then should wee refuse any labour for the obtaining so rich a reward In lust a man wearieth himselfe and hath no hope but here our labour is not in vaine in the Lord wee shall reape if we faint not A little glory in heaven nay a little comfort in earth will plentifully recompense all our travaile and paines in this kinde Looke not alwayes on Satans temptations the worlds solicitations and thine owne sinfull inclinations these as clogs will presse thee down and much dishearten thee in thy Christian course but looke unto Iesus the author and finisher of thy faith who will carry through al difficulties and overcome sinne in thee by his grace call therefore to him hee is within the voice of thy prayers and will come to strengthen thee How jealous ought Christians to bee over themselves having so dangerous an enemy nigh unto them Iob would not trust his eye without a covenant nor David his mouth without a bridle so strangely unexpectedly will nature breake out Vēture not on any tēptation presumptuously be not cōfident of any grace received so as to slacken your zeale Ioseph flung out and would not trust himselfe in the company of his Mistresse company might easily have kindled concupiscence and a little of Sathans blowing might have caried the fire from one stick to another David would have no wicked thing to abide in his sight hee knew how full of ill humours his heart was how apt to catch every infection that came neere it and therefore tooke speciall care to decline the very objects and examples of sin When men thinke there is least danger then the danger is greatest sinne and Sathan are ever watching their opportunities which is when wee watch not Security will rust us undoe us and eate out all that good is in our soules if any thing will awaken the dead and drowsie heart of man it is some vexing sin or other Me thinkes the consideration of this thorne in our flesh which we daily carry about us should much humble and abase our spirits Alas how long have we lived in an empty fruitlesse manner barren of grace and goodnesse spending our precious dayes in folly and vanity dedicating the flower of our age to sinne and Sathan How oft have we despised mercy and cast the precepts of the Almighty behinde our backes What little growth in holinesse have wee What little improvement in the wayes of God How much wearinesse and revolting of heart How evill and unprofitable in regard of the meanes we have enjoyed and what we might have beene How many notorious visible sinnes hast thou committed to the scandall of the Gospel and the wounding of thine owne soule How should the consciousnesse of this humble thee in secret before God Brethren think of this the more vile any man is in his owne eyes the more precious he is in Gods And the best way to bring a man to a base esteeme of himselfe is to reflect his thoughts seriously upon his owne estate to view himselfe in his naturall condition There is no good so truly good but his heart abhors it No evill so extreamely wicked but there is an inclinablenesse in him to embrace it no servant so ready to doe his masters will as hee is to doe the workes of the devill no rebell so desperately adverse to his lawfull soveraigne as hee is to God Oh that men were truely sensible of their carnall condition The want of this is the cause of
hand and be blessed but if otherwise they grow downeward and thou live after the flesh assuredly thou shalt fall on the left hand and perish irrecoverably Wee shall not be judged according to the particular instant of our death but according to our general course of life 〈◊〉 according to our deeds in that present but according to the desires of our hearts before But seeing they who walke after the flesh are dead already why doth the Apostle say You shall die I answer both are true every ungodly person is now dead but yet a more fearefull death abides them For albeit they be dead in sinne and deprived of the favour of the Creator yet the vaine comforts of the creature doe so bewitch them that they know not how miserable and wretched they are but when the last sentence of damnation shall bee pronounced against them they shall not onely bee banished from the presence of God into everlasting perditiō where the fire of the Lords indignation shall perpetually torment them but they shall also bee stripped of all comfort and refreshment from the creature whatsoever The least degree of their punishment shall be a fearefull famine of worldly supportments Hee that knowes any thing of the narrow way to heaven of the nature of Gods justice and the cunning sleights of Satan of the difficulty of true repentance and how fearfully mans heart is hardned by custome and continuance in sinne would not delay making peace with God till his last houres for ten thousand worlds Which when I consider I cannot but deplore the iniquity of our times wherein not onely carnall men have set themselves to worke all manner of sinne with greedinesse but even they which heretofore have probably seemed to mortifie the deeds of the body doe now renue the battle and are in outward view reconciled and shake hands with the flesh Now are the dayes wherein the love of many shall waxe cold when men shall bee lovers of themselves lovers of pleasure more then lovers of God Oh how is the Spirit quenched and the flesh inflamed every where shew me the man that truly endeavours the suppressing of sinne Oh this is a hard taske it requireth much patience and vigilancie and will bring no small paine and sorrow to the flesh in the end What then be not dismayed thy future peace will more then recompense thy present trouble What availes a little outward flashy joy when the conscience is disquieted and vexed within who would redeeme a moment of pleasure with eternity of paine All is but bitter sweetes so long as sinne raignes What is the reason of these fearefull outcryes and desperate conclusions of Christians concerning their spiritual estate Whence is it that they taking Satans part in accusing and condemning themselves do utter such dolefull exclamations as these when conscience is throughly awakened Alas I have most wretchedly spent the prime and strength of mine age in vanity and pleasure in lewdnesse and lust The best of my time hath been wofully wasted in obeying Sathan and serving my selfe and therefore though I be weary of my former wayes and looke backe upon them with a trembling heart and grieved spirit yet I am affraid God will never vouchsafe to cast his eye of compassion upon my soule Though I have beene a professour long yet many times my heart is full of doubting when I call to minde the hainousnesse of my unregenerate life and see since I was enlightened and should have behaved my selfe in forwardnesse and fruitfulnesse for God answerable to my former folly and licentiousnesse in evill so many slips and imperfections every day and such weake distracted discharging of duties commanded both towards God and man that my very spirits sink within me Many times when I reach out the hand of my faith to fetch some speciall promise into my soule for refreshing and comfort comparing advisedly my owne vilenesse and nothingnesse with the riches of mercy and grace shining therein I am overwhelmed with admiration and thinke with my selfe how is it possible that this should bee Can such glorious things belong to such a wretch and worme as I am I cannot deny but there is mercy enough in God but for me such a notorious wicked liver as I am mercy for me surely it cannot be Alas I have beene no ordinary sinner my corruptions have carryed me beyond the villanies of the vilest creature you can name the enormity of my wayes have set an infamous brand upon mee in the sight of the world besides those secret pollutions and sinfull practises which no eye ever beheld save God alone Had I not beene extreamely outragious and gone on thus with a high hand I might have had some hope but now all expectation failes me I despaire of salvation c. Oh the feares and perplexities which pursue the soule when sinne is once committed conscience unpacified will rave and dragge a sinner before Gods tribunall The sting of an accusing conscience is like an Harlot more bitter then death Who so pleases God shall escape from it but the sinner shall bee taken in it Conscience being disquieted no earthly thing can asswage and mitigate it Yee shall live After that God hath called iustified and sanctified a poore sinner hee glorifieth him at last with himselfe in eternall blisse Death is but a sleepe to such as are in Christ wherein the body is separated from the soule rotting in the earth a while that it may bee the more capable of glory hereafter but the soule is immediately transported into heaven and there remaineth unto the last judgement praising God and expecting the consummation of the Kingdome of glory Before the comming of Christ the powers of heaven shall be shaken Sunne and Mooone shall suspend their light the starres shall seeme to fall from heaven the Elect shall rejoyce the reprobate shall tremble the whole universe shall bee consumed with fire and depart with a noise of the chariot wheeles the earth and elements with the workes thereof shall be consumed in a moment and brought to nothing At the same time shall the trumpet be heard soūded by an archangell Christ shall come in the clouds with great power glory with a troop of angels Then the Elect which were dead at the hearing of the trumpet shall rise with their bodies and the rest alive shall be changed in a moment and all of them shall bee made like the glorious body of Christ. After which they being gathered before the throne of God shall bee separated from the reprobate and caryed in the aire set upon the right hand of God where they shall heare this sentence Come ye blessed c. After which they shall enjoy everlasting happinesse the parts whereof is eternall life and perfect glory This eternall life is that fellowship with God whereby God of himself is life unto the Elect. They shall not need meat drinke sleepe aire heate cold breath physick apparell the light
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.