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NOt without cause are wee to encounter this our Enemie, and doe what in us lyeth to oppose it, resist it, subdue it, destroy it, if either we consider it, our selver, or others.
It, and that both in regard of the nature thereof, and ef∣fects produced thereby.
Its nature, vile, odious, abo∣minable, vgly and loathsome,
like the vomiting of a dogge, a Sowes wallowing in the mire. The Scripture doth according∣ly decipher it by the names of filth, filthy garments, filthi∣nesse of the Flesh and Spirit. The Worlds pollutions, unclean∣nesse, a defiling thing, and the like. Thus if a man should view it even as it is, in its own proper colours, he could not but loath and abhorre the same.
Its effects, both shamefull, and hurtfull. Shamefull, as which maketh men and wo∣men its vassals and slaves (for to whomsoever we yeeld our selves servants to obey, his servants we are to whom wee obey) coozen∣ing and deceiving them at its pleasure; proffering as large∣ly as the Devill sometime did
Christ: All these things will I give thee if thou wilt fall downe and worship mee. But in the meane time not being able to performe any whit of its pro∣mises: Hurtfull, as whose plea∣sure is onely momentaneall, but bitternesse everlasting, yea, which warreth against mens soules, bodies, posterity, goods and good name. Soules, by blinding their understan∣ding, reason, and judgement; and bringing them to a re∣probate sense: so that they will not bee brought to the knowledge of the truth, but are like the deafe Adder that stoppeth her eare, which will not hearken to the voice of charmers, charming never so wisely; even who will not heare the Law of the Lord. So, by taking away
their heart, and piercing them thorow with many sorrowes. So by destroying their soules. So by seducing the will and affections, and making them worse and worse, every unmortified Lust being a wound in the Soule, a gash in the Conscience: so by inclining the Soule to main∣taine those sinnes, whereun∣to they themselves are prin∣cipally addicted: so by dis∣tempering their soules, that there's no peace therein, they themselves disquieting them∣selves in vain, travelling in paine all the dayes of their life, sinne not suffering grace, as it were to manifest it selfe in the least measure unto those, but di∣sturbing them by unnaturall thoughts, as by the insatiabili∣ty of that whereunto it inci∣teth.
The Sluggard must have a little more sleepe, the Drunk∣ard a little more drink; the co∣vetous more money; the lasci∣vious more Concubines. So, by its importunitie which will ad∣mit no deniall, forcing them oftentimes to commit what in their judgement they doe not approve. So by promising them contentment which not∣withstanding they finde not, there being indeede neither pleasure nor profit in sinne. So by galling their Conscience after the commission thereof, whether in adversity or pro∣sperity, as the examples of Ahab about Naboths Vine∣yard; and Belshazzar, when he drunk wine with his Con∣cubins in the vessels of the house of the Lord sufficiently imply,
whereby it commeth to passe that they feare when there is no cause of feare. Bodies both di∣rectly and indirectly: dire∣ctly, as which occasioneth bo∣dily diseases and distempers; as (in like manner) death it selfe: indirectly, by affecting or inflicting the minde, wher∣by the body cannot but be so disquieted, that even in laugh∣ter the heart is sorrowfull; and the end of that mirth is hea∣vinesse: for amerry heart doth good like a medicine, but a bro∣ken spirit drieth the bones: as David found by experience. Posterity, as the examples of Pharaoh, Ahab, Ieroboam, Iehu, with others manifest, accor∣ding to that of Moses from the Lord. If thou wilt not hearken unto the voice of the Lord thy
God, &c. cursed shall be the fruit of thy body. In Hell, when ma∣ny both Parents and Chil∣dren shall meet, these may blame those as the especiall cause of their Condemnation. Goods both directly and indi∣rectly, directly, as because of the whorish Woman, a man is brought to a morsell of bread: whereof the Prodigall Sonne had particular experience. Indirectly, as which bringeth a curse upon the goods which they have painefully gotten by gracelesse children. Un∣faithfull servants, costly (tho fruitlesse) Physicke, and such like. So that often, what they earne is put as it were in a bagge with holes, and what they pain∣fully gather is heaped up to give to him that is good before God.
Yea, sometimes it falleth out that a man to whom God hath gi∣ven riches, and treasures, and honour, and he wanteth nothing to his soule of all that he desireth; yet God giveth him not power to eate thereof, but a strange man shall eat it, agreeable to that of Iob. Though he should heape up silver as the dust, and prepare rayment as the clay, he may pre∣pare it, but the just shall put it on, and the innocent shall divide the silver. As a little before, Hee hath devoured substance, and hee shall vomit it; for God shall draw it out of his belly; yea, God maketh their Table a snare unto them. Good name, according to that of the Wise man. The name of the wicked shall rot: and that of Iob, He shall perish for ever like his dung. It makes them odious
both to God and good men. Is not the Flesh then with the lusts and affections therof to be encountred? Is not the same to be mortified, as in regard of its nature: so the wofull and dangerous effects of the same.
First, because wee have so promised and vowed in Baptisme; [unspec 1] as also often renewed the same at our participatiō of the Lords Supper, even to forsake the Devill, and all his workes, the pomps and vanities of the wicked world, and all the sinfull lusts of the Flesh. If then wee would not become forsworne and perjured persons, as it were Souldiers forsaking their co∣lours, casting downe their weapons, and running away from their Captaine: we must
faithfully keepe touch in the performance of our Covenant; accordingly arming our selves to this battell.
Secondly, [unspec 2] because wee are called with an holy Calling; As obedient children (saith Saint Peter) not fashioning your selves according to the former lusts in your ignorance; [unspec 15] but as he which hath called you is holy, so be yee holy in all manner of conversati∣on. Because it is written, [unspec 16] be yee holy, for I am holy.
Thirdly, [unspec 3] Because we pro∣fesse our selves to bee the chil∣dren of GOD, and so con∣sequently enemies unto our owne corruptions, which are enmitie against GOD.
Fourthly, [unspec 4] because If wee live after the Flesh we shall die; but if through the Spirit, we doe
mortifie the deeds of the body, we shall live.
Fiftly, [unspec 5] Because at the length we shall be victorious against the same. God will so accept of our weake endevours, that he will more enable us to hold on; yea, so strengthen us, that through him wee shall do valiantly in crucifying this Old man, mortifying these earthly members, subduing this body of Sin, and putting to death this body of death. We are weake indeed in our selves, but if God be with us, who can prevaile against us? not Goliah against David, our gy∣ant-like sinnes against us, be∣ing under the Almighties pro∣tection, and clothed with the Armour of God.
Sixtly, [unspec 6] because the more we
yeeld unto our lusts, the more will they insult over us; being so un∣reasonable that they are ne∣ver satisfied; like the horsleech whereof the Wiseman spea∣keth, that the more it is given, the more it craves, and is never satisfied: like the fire, which the more is cast into it, bur∣neth the more: yea, notwith∣standing whatsoever corrup∣tion is in the World hath procee∣ded from lust, yet is not con∣tented, but still desireth to corrupt more. If thou give it an inch, it will take an ell: if it can get but in its head; it wil quickly wind in its whole body. If it once take possession of the Soule, it will not be an easie matter to dispossesse the same: entertainest thou it in any measure? it will quickly
force thee to give it good en∣tertainment.
First, [unspec 1] because Sinne is Gods enemie. Every Lust hath in it the seed of Rebellion, and as it increaseth, so rebellion in∣creaseth.
Secondly, [unspec 2] because the same grieveth him, as which oppo∣seth his Mercy, Truth, Pati∣ence, love, and every thing else in him, if we must not doe that which will grieve our earthly Parents, much lesse that which grieveth the God of Heaven.
Thirdly, [unspec 3] because he enjoy∣neth us to performe this Dutie, whose Commandements doe not admit of a Dispensation: yea, binde our Consciences, and impose upon our Soules
a necessity of doing what he commands.
Whose death through our sinfull lusts is despised, his worke of Redemption vili∣fied, his most precious blood troad under foot, and him∣selfe as it were pull'd downe from Heaven, and crucified afresh.
Who is hereby extreamly both tempted, grieved and quenched, yea forced to with∣draw it selfe (as it were) and to forbeare those comforta∣ble operations, which it did once worke for our good, in∣somuch as at length wee shall have no feeling of it, and scarce bee able to discerne
whether it bee in us at all, yea or no.
Who rejoycing at the con∣version of sinners, doe there∣fore grieve at their impeni∣tencie.
As whose consummation of blisse is through us hinde∣red; for if wee belong unto God, they without us cannot be glorified; if Reprobates, our sinnes must be ripe, and come to the height ere ever∣lasting judgements shall bee inflicted on us, till which time neither can they be perfectly glorified.
As who grieve at our impi∣eties, mourne for the abomi∣nations by us committed.
First, [unspec 1] because they walke after their lusts, whose lives are not fit patternes for our imitation.
Secondly, [unspec 2] because through our wickednesse, they will be the more encouraged to goe on in Sinne, as the Israelites by the evill example of Elies Sonnes. To which purpose the Lord by the Prophet Ie∣remiah. Why trimmest thou thy way to seeke love? therfore hast thou also taught the wicked ones thy wayes.
As upon whom judgements are inflicted for mens sinnes and which being for our cause made subject to vani∣tie, groane for the day of Re∣demption: when they shall be de∣livered
from the bondage of cor∣ruption, into the glorious liberty of the children of God.
I may adde,
As who shall thus displease him, Gods adversary, and our most deadly enemy.
Yea else;
Notwithstanding of our out∣ward Profession, our Religion is but vaine; for hee is not a Iew which is one outwardly, neither is that Circumcision which is out∣ward in the Flesh; but he is a Iew which is one inwardly, and Cir∣cumcision is that of the heart, in the Spirit, whose praise is not of men, but of God. Thus why the Flesh with the lusts and affections thereof is to be encountred: and so of the fourth particular.
Reasons why the Flesh is to be encoun∣t••ed. From its nature.
Isa. 4.4. Zech. 3.3. 2 Cor. 7.1. 2 Pet. 2.20. Rom 6.19. Mat. 15.11.
From its effects. Rom. 6.21. Shamefull.
Rom. 6.16.
Heb. 3.13.
Mat. 4.4.
Hurtfull. Iob. 20.5.6.7.8. &c.
To our Soules.
Psal. 58 5.
Isa. 30.9.
Hos. 4.11.
i Tim. 6.10.
Pro. 6.32.
Psal. 39.6.
Iob. i5.20.
i King. 21.27. Dan 5.6.
Lev. 26.36.
To our bo∣dies.
Pro. 23.29.
Deut. 28.21. Rom. 6.23.
Pro. i4.i3.
Pro. i7.22.
Psal. 32.3.4. To our po∣sterity.
Deut. 28.18.
To our goods.
Pro. 6.26.
Luc. 15.16.
Hag. 1.6.
Eccles. 2.6.
Eccles. 6.2.
Iob. 27.i6.17.
Iob. 20.i5.
Psal. 69.22. To our good name.
Pro. 10.7.
Iob. 20.7.
Reasons from our selves.
i Pet. 1.14.
Rom. 8 7.
Rom. 8.13.
Rom. 8.3i.
Pro. 30.i5.
2 Per. 1.4.
Reasons from o∣thers. GOD.
Simil.
CHRIST.
SPIRIT.
The holy Angels.
The Saints departed.
Alive.
The wic∣ked.
Col. 3.7.
1 Sam. 2.17.
Ier. 2.33.
The crea∣tures. Hos. 4.2.
Rom. 8.20.21.
The Devil himselfe.
Rom. 2.29.