Two Treatises. The first is, A plain PLATFORM FOR PREACHING: Whereby The Word of Truth may be rightly divided; And he that speaketh, speak as the Oracles of God. Digested into 20. Propositions. The second is, THE DESTRUCTION OF Inbred Corruption. OR, An Antidote against fleshly Lust.  
By A. Symson Minister of God's word.  
London, Printed for John Wright, at the King's Head in the Old Bailey, 1658.   

To the Honourable trusties, for maintenance of Ministers, and other Pious Uses, etc.  
Sir John Thorrowgood of Kensington, Knight, George Cowper, Richard Young, John Pocock, Ralph Hall, Richard Sydenham, Edward Hopkins, John Humfries, and Edward Cresset, Esquires. Grace, Mercy, and Peace from God our Father, and Jesus Christ our Lord.  
IT's written of the Bereans, 
Acts 17.11.  That they were more noble than those in Thessalonica. What! more nobly descended? more nobly educated? of greater antiquity, learning, valour, power, renown, or any other external privilege, prerogative, or respect? Not so, for if by the Bereans, we understand the Citizens of Berea (which was a city in Macedonia, not far from Pella, where Alexander the Great was born) they came far short of the Thessalonians in many, if not in all, the forementioned respects. Or, if by them we understand the Jews which dwelled in Berea, 
See Beza on the place.  and had a Synagogue there, whereinto Paul entered when he came thither, (as is most consonant and agreeable to the Text) they were in outward respects in the very same condition wherein the Thessalonian Jews were, not more ennobled, dignified, preferred. But herein they were more noble than those in Thessalonica, in that they received the Word with all readiness of mind; and searched the Scriptures daily whether those things were so. 
Erasmus Paraph.  That is (according to one) For they received the Doctrine of the Gospel very readily, every day searching the Scriptures diligently, that they might see how those things that they had learned by the Apostles instruction, agreed with the Prophecies and Figures of the Law. 
Hall's Paraph.  Or, (according to another) They cheerfully received the Word of our Gospel, and took pains to search the Scriptures, and to compare our Doctrine with the Text of the Prophets to see if we had alleged them aright. Having thus received the Word, thus searched the Scriptures, which the other did not, they were therefore more noble than they; more ingenuous, better affected.  
To be well reported of, reputed of, both whilst they are alive, and when they shall be dead, is that which all should, and many do affect. 
Pro 22.1.  For a good name is rather to be chosen then great riches. 
Eccles. 7.1  And a good name is better than precious ointment. Nor are the Deserving to be deprived of their due commendation; for hereby not only of Deserving they become more deserving, 
Virtus laudata crescit.  but others also endeavour to follow them: propound them as fit patterns for their imitation.  
Paul is not here deprived of his due, nor are the Bereans of theirs; but both commended by the holy Ghost in this sacred History.  
Paul, for that having been so often in danger, and suffered so much already of the Jews, 
Acts 9.23.  (as at Damascus, when they took counsel to kill him; and to this intent watched the gates day and night: for the prevention whereof, the Disciples let him down by the wall in a banquet. 
Acts 13.45.  At Antioch, where they spoke against those things which were spoken by him, contradicting and blaspheming; where also they stirred up the devout and honourable women, and the chief men of the City, and raised persecution against him and Barnabas, and expelled him out of their coasts. 
Act. 14.5  At Iconium, where there was an assault made both of the Gentiles, and also of the Jews, with their rulers, to use them despitefully, and to stone them; so that for their own preservation, they fled unto Lystra and Derbe. At Lystra, where they persuaded the people, and having stoned Paul, drew him out of the City, supposing he had been dead. 
Acts. 16.23.  At Philippi, where both he and Silas had many stripes laid upon them; were cast into prison, with a charge given unto the Jailor to keep them safely. At Thessalonica, where the jews which believed not, moved with envy, 
Acts 17.5.  took unto them certain lewd fellows, of the base sort, and gathered a company, and set all the City on an uproar; and assaulted the house of Jason, and sought to bring them out to the people.) That having, I say, been already in such dangers, and suffered so much, he would again adventure, by going into the Synagogue of the jews which was in Berea, and there preaching the Word, and testifying the Gospel of the grace of God; Oh the Faith, Patience, Zeal, Magnanimity, Charity, Confidence, and Constancy of this faithful Servant of Christ! Yea, 
Tu ne cedematis, sed contra audentior ito.  the more his enemies were, the greater his troubles; the more, the greater was his resolution. What saith he himself? The holy Ghost witnesseth in every city, saying, 
Acts 20.23, 24.  That bonds and afflictions abids me: But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus; to testify the Gospel of the grace of God. 
Act. 21.4  And again, The Diseiples having said to him through the Spirit, that he should not go up to jerusalem. And Agabus foretold, that the jews at jerusalem would bind him, and deliver him into the hands of the Gentiles; whereupon, all they that were present besought him not to go up to jerusalem: He answered, What mean ye to weep, and to break mine heart? for I am not ready to be bound only, but also to die at jerusalem for the Name of the Lord Jesus.  
The Bereans, That they admitted Paul into their Synagogue; permitted him to preach there; did not disturb him whilst he was preaching: not only heard him, but received the Word by him taught, with all readiness of mind, examining and trying the same (as being unto them new, and whereof they had not formerly heard, nor were therewith acquainted at all) by the Scriptures of the Old Testament, which they daily and duly searched, for their further, both satisfaction, and confirmation. Whereunto may be added, That they were not led away with the Error of the wicked Jews; did not follow them, though a multitude, in evil; but loved, what they loathed; embraced, what they despised; received, what they rejected, the good Word of God taught by the Apostle Paul.  
Were Ministers now such as Paul was, People now such as the Bereans were, how happily might they enjoy each other? How much would Unity and Amity abound? How much Love, Concord, Peace? What mutual endeavours for the good of each other? How would God be glorified? the Church edified? the Gospel flourish? Truth triumph? Error decrease? Satan lose of his power and interest?  
But alas! what Factions and Fractions, what Jars and Wars, what Divisions, Shismes, Rents, Breaches are among them? How do they persecute, prosecute one another? As they differ in judgement, especially about their Meum and Tuum, (the one seeking to get what they conceive to be their due, the other seeking to retain what they conceive to be none of theirs) so between them there's no small alienation of affections. For the Divisions of Reuben, 
Judg. 5.15  there were once among the people of God, great thoughts (Heb. Impressions) of heart. Oh that for our present Divisions we were thus affected! then would we employ the utmost of our endeavours (especially fervent and constant Prayer unto God) to quench this Fire, make up this Breach, heal this Sore; till than we are Physicians of no value.  
In the mean time, as Timothy was a diligent follower of Paul's Doctrine, 
2 Tim. 3.10. Marg.  manner of Life, Purpose, Faith, Long-suffering, Charity, Patience; so let all such as are, or would be reputed Gods Ministers, herein follow Paul, follow Timothy. 
2 Tim 2.15.  Let them study to show themselves approved unto God, workmen that need not to be ashamed, rightly dividing the word of truth. Let them preach the word, 
2 Tim. 4.2  be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and Doctrine. Great is their Dignity, 
Honos.  great also is their Duty. 
Onus.  Hereof the very Names whereby they are set forth in Scripture, may put them in mind, as amongst many others, these few: Ambassadors for Christ, 2 Cor. 5.20. Builders, 1 Cor. 3.10. Ensamples to the Flock, 1 Pet. 5.5. Father's begetting men and women through the Gospel, 1 Cor. 4.15. Guides, Heb. 13.7, 17. Marg. Interpreters, Job 33.23. Labourers together with God, 1 Cor. 3.9. Messengers, Isa. 44.26. Overseers, Acts 20.28. Pastors, Jer. 3.15. The Salt of the Earth, Mat. 5.13. Shepherds, Jer. 50.6. Stewards of the Mysteries of God, 1 Cor. 4.1. Teachers, Isa. 43.27. Watchmen, Isa. 52.8. and 62.6. Jer. 6.17. and 31.6. Ezek. 3.17. and 33.7. Every of which calleth upon them to be diligent and faithful in the execution of their ministerial Function. And for the People, would they but seriously consider what the Apostle Paul required of them with relation unto their Ministers. 
1 Tim. 5.17.  Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine. And again, 
Heb. 13.17.  Obey them that have the rule over you, and submit yourselves: for they which for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you. Without peradventure, they would be swift to hear, 
Jam. 1.19.  (to hear the Word of God; the excellency, necessity, and utility whereof, who is able sufficiently to express? ) and to receive with meekness the engrafted Word, 
Mar. 16.26. What is mainly to be aimed at in preaching and hearing the Word. 2 Tim. 1.13.  which is able to save their souls. This, even this, (the souls salvation, being of more value than the whole world) is that which is mainly to be aimed at, both in preaching and hearing.  
To further this, the Preacher is to hold fast the form of sound Words: whereby, both the substance of sound Christian Doctrine, and the form of expressing and delivering it, may be understood. He is to preach, 
2 Tim. 2.15. 1 Pet. 4.11  but rightly dividing the word of truth. He is to speak, but as the Oracles of God. He must preach the Gospel, 
1 Cor 1.17. 1 Cor. 11.9.  but not with wisdom of words, or speech. He must utter by the tongue words easy to be understood: how else shall it be known what is spoken? Shall he not speak into the air? Shall he edify the ignorant and unlearned? Shall he not be unto them a Barbarian? The Apostle Paul did excel in Learning, was a notable Linguist, Logician, Rhetorician, what not? yet what saith he of himself? I thank my God, I speak with tongues more than you all; yet in the Church I had rather speak five words with my understanding, that by my voice I might teach others also, then ten thousand words in an unknown tongue. In Preaching regard is to be had unto the Auditory, whether they be learned, or unlearned; knowing, or ignorant: to use learning in a learned Auditory is suitable, but plainness is most fit for a plain Auditory.  
There are who run before they are sent, and take upon them to be Teachers of others, they themselves standing in need of instruction, both about the Matter, or what they are to teach; and about the Method, or how they are to teach.  
To remedy both, and that that which is daily done (will be done howsoever) here may be well done, to the glory of God, and edification of his people, I have thought good to communicare (what was many years ago bestowed upon me by a dear friend and faithful Minister of God's word, now with God) A plain Platform for Preaching; whereof if they (whose Learning is but small, and their experience in preaching not very great) shall be pleased to make use, I doubt not, but that through God's blessing on their endeavours, both their Matter and Method of Preaching will prove satisfactory, and give good content.  
There are many who have writ on this Subject; as Mr. Perkins in his Art of Prophesying. Mr. Bernard in his Faithful Shepherd. Keckerman in his Rhetorica Ecclesiastica, Sculterus in his Method of Preaching. Erasmus in his Ecclesiastes. Jacohus Reneccius in his Clau. Sacrosanctae Theologiae. Solomon Glassius in his Philologia Sacra. Weems in his Christian Synagogue. Hyperius, Illyricus, with divers others.  
But this Platform being so short and substantial, so plain and easy to be understood, and containing so much in such a small bulk, 
Magnum in parvo.  I conceive to be most fit, especially for the unskilful unexperienced, young Beginner.  
For This I humble crave your Honour's Patronage, that under your Names it may appear in public. And vouchsafe also your Protection unto a poor Orphan The Destruction of inbred Corruption; or, An Antidote against fleshly Lusts; which was some years ago exposed unto public view, and had Patrons who were then able to defend it; but those being either dead or disabled, it now runneth unto your Honours for shelter.  
Both these I present unto your Honours as tokens of my Thankfulness for your continued Favours.  
The Almighty God, who is the exceeding great reward of all them that walk uprightly before him, (in whose hand is the length of days) bless and prolong your days here, to the Advancement of his Glory, the Propagation of the Gospel, and the Comfort, Supportation, and Encouragement of all the Conscionable, Faithful, Painful, and Religious Labourers in the Lord's Harvest; and after this life, crown you with Glory for ever. So prayeth  
Your Honours in all humble duty, Andrew Symson.   

A plain PLATFORM FOR PREACHING: Whereby The Word of Truth may be rightly divided; And he that speaketh, speak as the Oracles of God.  

I. What preaching is.  
PReaching is an Ordinance of God, for the saving of men's souls, through the public Interpretation of the Scriptures, by the voice of one assigned unto that office in the Church of God.   

II. Ministers are bound to preach the Word  
Every Minister is bound constantly to perform this duty among the people where God hath set him; for he is to use not alone one or two, but all means of saving them, seeing all are little enough: and this of Preaching is one of the most special, and chiefest.   

III. What the interpreting of the word is.  
The interpreting of the word is the finding out the Order, Sum, and meaning thereof. This is done by a Logical, Rhetorical, and Grammatical Analysis of the portion of Scripture treated of; of which alone the Logical is commonly to be brought in public, and that with terms not savouring of Art, when the people are unlearned and without Art.   

FOUR The rules to be observed herein.  
In interpreting the Word, these three Rules are of special use.  

1. The literal and largest Sense of Scripture is the true sense, so far as it breeds not some disagreement and jar between the several parts of Scriputre compared together.  
2. When any such disagreement will arise from the literal and largest sense, then must recourse be had to a Figurative sense, or to some distinction or limitation; one of which will surely clear the Text.  
3. No distinction nor limitation must be embraced, but that which hath direct ground out of the Scripture, and will naturally arise from the comparing of places both different and agreeing. And the Figures must also be so explained, as that we must have some plain places of Scripture, upon which to ground our explication of them.   
If these three Rules be not followed, the Scripture will be made as a Nose of wax; we framing it to our opinions, not our opinions to it.   

V The word is most conveniently handled by way of Doctrine and Use.  
The Word of God is most conveniently applied unto the Hearers by way of Doctrine and Use. For this Course of Teaching is most easy for the Capacity and Memory of the simplest Hearer, and most commodious for the Speaker himself. For hereby he shall be sure to keep himself within the compass of his Text, and to speak nothing but what is naturally grounded upon that Scripture which he then handleth.   

VI What a Doctrine is.  
A Doctrine is some Proposition expressed in the Text, or else rightly deduced from the same. If it be plainly expressed, it needs little proof, the Text itself proving the same. And for such Doctrines they may be easily seen and perceived by any.   

VII. How a Doctrine is to be raised from the Text.  
For the deducing of a Doctrine from the Text, this Rule is most sure and infallible. Frame a true Categorical Syllogism, (chief of the first Figure) whereof something in the Text being the medius terminus, and the Doctrine the Conclusion, than the Doctrine is sound gathered, else not.   

VIII. The order to be used in the handling of a Doctrine.  
The Doctrine, whether expressed or deduced, must be orderly and substantially handled.  
This (saving any man's better judgement) may be done very conveniently in four parts.  
1. By proposing the Doctrine, or setting down the Proposition, showing clearly how it is gathered out of the Text.  
2. By illustrating the same, both by a repetition of the same thing in some variety of terms, to the number of two or three, (whereof the last (if it may be) is to be the most short and pithy, that it may best stick in the memory, and most delight the hearer) and also by some fit and apt similitude. But herein care must be had, 1. Not to exceed, for Similitudes being chief for delight, two are enough. 2. The Protasis must be a thing well known to the Hearer, not some abstruse thing in nature, whereof he is more ignorant, and less capable than of the Doctrine itself, which is tob e illustrated. This were as if one should go about to explain an obscure thing by that which is more obsure. Obscurum per obscurius.  
3. By confirming it both by allegation of like places of Scriptures, which tend to the same end, Two or three may suffice, for in the mouth of two or three Witnesses shall every word be established, 2 Cor. 13.1. And by Reasons.  
The Reasons may be taken from the Cause, Effects, or any place of Logic, which (if they be strong and lightsomely delivered) do much affect.  
4. By explaining the Doctrine, and that by speaking of both or one of the terms of the Proposition, whether shall seem most needful, showing both the Kinds, Degrees, Causes, Effects Adjuncts, etc. thereof, or some of those as shall be most behooful. But it is to be remembered that these explanations must be used only in matters as concern the most necessary points of Religion, or some most excellent virtue, or notorious vice, or something that the Hearer doth not in likelihood well conceive of.  
By those four directions (if duly followed) the Doctrine will be plentifully and substantially handled. And when the explanation is needful, it is best to handle it last, that the mind of the Hearer may still hang, as it were, upon the preachers mouth, desiring to hear him speak: for when a man thinks that such a thing is true, which yet he doth not fully understand, he is hereupon the more desirous to have it fully laid open.   

IX. How an Use is to be raised.  
The Use is a Proposition deduced from the Doctrine, where the same Rule must be observed, which hath been already propounded: viz. The Doctrine must be the medius terminus; the Use the Conclusion of a true Syllogism. Then is it a right and well collected Use, else not.   

X.  
All Uses do respect principally, 
The Uses will have respect to the Judgement.  either the Judgement, or the Practice.  
The Judgement.  

1. For confutation of a false Opinion, which the present Point doth well and fitly serve to confute.  
2. For confirmation of a Truth, or instruction to be well grounded in the Truth, which the present Point serveth to confirm and manifest.   
The Practice. And that either, 
The Uses which respect the Practice.   

1. To reprove and terrify an Offender, that he may leave off and forsake his sin: Or,  
2. To admonish and exhort unto the performance of good duties: Or,  
3. To comfort, strengthen, and comfirm the Godly that they faint not.    

XI. How the Uses are to be handled  
The Uses also may be conveniently handled in this order. 

1. Propose the Use showing clearly how it followeth from the Doctrine.  
2. Amplify the Use and enlarge it, that it may work with more strength and life upon the affections of the Hearer.  
3. Press it more particularly upon the present Auditory, and every particular soul therein.     

XII. Each Use may be severally amplified.  
The several Uses  admit of several ways of Amplification.   

XIII. An Use of Confutation how to be amplified.  
An Use of Confutation may be thus amplified.  

1. By a plain narration and description of the error to be refuted, and that as year as may be in the very words used by the Adversary.  
2. By showing how contrary the Doctrine in hand, and the point to be confuted are each to other, and how they cannot stand together.  
3. By taking away such idle distinctions as the Adversary haply doth or may use to reconcile them. Or if no shift be, yet by a concession, that if it were as they say and think, yet that would not follow which they intent.    

XIII. How an Use of confirmation and instruction is to be amplified.  
An Use of Conformation of the truth, and Instruction to rest in it may be amplified after the same manner that the former.  

1. By declaring the Point to be confirmed.  
2. By showing directly that it must needs follow upon the Point in hand.  
3. By answering such Cavils as are or may be brought against it.    

XV. How to amplify an Use of Reproof.  
An Use of Reproof may be amplified,  

1. By a clear describing of the parties to be reproved, namely, they that do so and so offend, that no man may exempt himself that is guilty: and here it will be best and most fit to use the very words of Scripture.  
2. By declaring certain Adjuncts of the fault: viz. 1. The Commonness of it, whereby the Reproof will appear to be needful, and therefore the more to be attended unto. 2. The Dangerousness of it, to the Soul, Body, Name, Estate, of every of which it's fit to give one or more pregnant examples. 3. The Unfitness and unbeseeming of it, in respect of our Profession, Age, Calling, etc. 4. The Easiness, or Hardness of leaving it, hereby to make such as are guilty, ashamed not to overcome, or diligent to resist. And here the means would be propounded to keep against it.  
3. By meeting with such Cavils as are used in defence thereof, or any Objection that may be made against the Reproof; which yet must be done with the spirit of meekness, to prevent an occasion of grief to any weak heart.    

XVI. An Use of admonition or exhortation how to be amplified.  
An Use of Admonition or Exhortation to the practice of a virtue must be amplified.  

1. By a lively description of the thing and parties, to whom and of which the Exhortation is made, and is tob e pressed.  
2. By a Declaration of the profit, commodity and benefit that will arise from such practice (and here an example is very fit and convenient) as also of the possibility of attaining to the virtue by striving, where the means furthering the performance of the duty must be declared.  
3. By meeting with doubts and objections that may be made against the duty, or why a man should not do it.    

XVII. a Us of Comfort how to be amplified.  
An Use of Comfort may be amplified.  

1. By a description of the parties to whom it belongeth, and that clearly that no man may abuse himself.  
2. By a declaration of the Comfort itself, how needful, certain, great, constant it is, and here also examples are of great force.  
3. By meeting with the lose conclusions of carnal men, and setting them down in brief, by showing how the comfort doth not appertain to them: and also of the doubts that a tender heart will never move against it, answering them lovingly, where are to be showed the notes of the virtue that is the foundation of the Comfort.    

XVIII. A Caveat about the kinds and order of amplifications.  
It is not necessary to use all the kinds of Amplifications, but such of them as shall appear most convenient: nor to use them all in order, but so as shall be best to delight, teach, and move the hearer.   

XIX. The Conclusion of the Uses how to be ordered.  
The Conclusion of all Uses is alike by an Apostrophe, wherein the most worthy things must be in some variety of speech repeated, and urged upon every several soul, with Interrogations more or less, earnest, as the Point requireth: And (if it may be) the whole ended with some pithy Apophonema, or the like.   

XX. A necessary direction about the Uses.  
All Points afford not every one of those Uses; or, if they do, yet some one of them most principally, which must be handled more largely, and the rest more briefly delivered. And the Minister must be sure to use as well Instruction and Comfort, as Reproof, else the hearer will think hardly of him.  
FINIS.    


A brief of the ensuing TREATISE.  
CHAP. I.  

Deciphereth the enemy to be encountered from its 

I. Nature 

1 A secret sin.  
2 Sinne.  
3 The lusts of the flesh.  
4 Enmity against God.  
5 The vanity of the mind.  
6 Earthly members.    
II. Places of residence 

1 Flesh.  
2 The deeds of the body.  
3 The desires of the flesh and of the mind.    
III. Time of manifestation 

1 The evil imagination of man's heart from his youth.  
2 The since wherein we are conceived and borne.    
iv Continuance 

1 Sin that dwelleth in one.  
2 The old man.    
V Power 

1 Strong holds.  
2 The sin which doth so easily beset us, and hangeth so fast on us.    
VI Effects 

1 An unclean thing.  
2 The body of sin.  
3 The motions of fin.  
4 A warring law in our members.  
5 The body of death.  
6 The lusts of concupiscence.  
7 The deceitfulness of sin.  
8 A root of bitterness.  
9 Enticing lust.    
VII. Aime and end 

1 The law of sin in our members.  
2 The body of death.       
Those it names profitably serving for the discovery of the same, as by the conclusions deduced therefrom plainly appeareth.  
CHAP. II.  
Declareth that the flesh with the inordilusts and affections thereof is to be encountered:  

Where is showed 

What it is to encounter it in Scripture phrase.  
How God out of his goodness towards us, answerable unto the several forementioned names of this our enemy, instructeth us how to deal with the same.     
CHAP. III.  
〈…〉 the persons by whom the flesh with its lusts and off 〈…〉 encountered, viz.  

The children of God 

On whom alone God is pleased to bestow the grace of mortification.  
Unto whom alone the means tending thereunto become effectual.  
Who alone in truth labour for mortification.     
CHAP. IU.  
Sbeweth the reasons why the flesh with its lusts and affections is to be encountered:  

There in respect of 

Its 

Nature.  
Its Effects 

shameful  
harmful for 

body.  
posterity.  
goods.  
good name.        
Ourselves 

1 So vowed in Baptism.  
2 Called with an holy calling.  
3 Profess ourselves Gods children.  
4 If we live after the flesh shall die.  
5 At the length shall 〈…〉.  
6 The more we yield, the worse.    
Others 

God 

Sin is his enemy.  
It grieveth him  
He enjoineth this duty.    
Christ's 

Others Death.  
Others Christ's Work of redemption.  
Others Christ's Blood.  
Others Christ's Himself.    
Spirit 

Tempted.  
Others Spirit Grieved.  
Others Spirit Quenched.  
Others Spirit Absenteth himself.    
The holy Angels.  
The Saints 

Dead.  
Alive.    
The wicked 

Not fit patterns of imitation.  
Others The wicked By our sins are encouraged to sin.    
The creatures.  
The Devil.       
CHAP. V.  
Discovereth after what manner the flesh with the lusts and affections thereof is to be encountered:  

where's 

1 How the flesh warreth against us, viz. 

1 Covertly.  
2 By feigning flight.  
3 By open force and violence.    
2 How we must war against the flesh, viz. 

1 Sincerely in quality.  
2 Impartially in quantity.  
3 Discreetly.  
4 Cheerfully.  
5 Porcibly.  
6 Seasonable.  
7 Constantly.       
CHAP. VI  
Describeth by what means the flesh with the lusts and affections thereof is to be encountered:  

They are not 

1 To walk carelessly and securely.  
2 To connive or wick thereat.  
3 To consent thereunto.  
4 To put in execution any of the deeds thereof.  
5 To fulfil the desires thereof.     

But they are 

Extraordinary 

Fasting.  
Vows.    
Ordinary consisting in 

Things to be avoided.  
Ordinary consisting in Things to be attained.       

Things to be avoided 

1 Excess in things lawful  
2 Harbouring the causes of our sinful lust's 

Ignorance.  
2 Harbouring the causes of our sinful lust's Pride.  
2 Harbouring the causes of our sinful lust's Hardness of heart.  
2 Harbouring the causes of our sinful lusts Carnal confidence.  
2 Harbouring the causes of our sinful lust's Infidelity.    
3 The occasions of sin 

Evil company.  
Evil places.  
Tempting objects.  
Want of a calling.  
Want of diligence in ones calling.    
4 Unwillingness to fight.  
5 Cowardice and carelessness.     

Things to be attained 

Faith.  
Love  
Fear of 

God.  
Ourselves.    
Prayer  
Daily renewing of our Covenant.  
Holy wisdom.  
Watchsulnesse.  
Meditation of 

God's Nature.  
God's Word.  
Christ's sufferings.  
Heaven.       

Yea, we are to deal with our lusts as 

joseph with his Mistress.  
Pharaoh with the Israelites.     
CHAP. VII.  
Containeth Motives or encouragements unto this spiritual combat.  

By warring against our lusts, we purchase 

1 Peace of conscience.  
2 Daily experience of God's powerful resence.  
3 Glory to God.  
4 Continual fear through the sense of continual weakness in our part.  
5 A passage to slay outward actual sins.  
6 Ease in the end of our isurney.  
7 A higher detestation of sin.  
8 Hatred of sin for sin.      

CHAP. VIII.  
Propoundeth necessary Caveats to be observed in this spiritual encounter.  

A Christian must be careful 

1 Not to be an hindrance unto himself in vanquishing his 〈◊〉.  
2 Not to cast away his Armour, or in any sort yield.  
3 To be wise in the application of Scripture.  
4 To prepare for new contrary winds.  
5 To cry out against our lusts, being overmastered by them.  
6 To beware of the false bed of security.  
7 To consider that all sins have not the like proportion of labour in mortifying.  
8 Neither to be too curious, nor altogether careless of the first motions unto sin.  
9 To ask pardon for secret sins.  
10 Not to believe that the flesh is always mortified when it seemeth so to be.  
11 To continue in the practice of mortification.  
12 To be persuaded that faith in Christ must precede mortification.  
13 To distinguish between natural spiritual, and carnal lusts.  
14 Not to give over but fight even to the end.     
CHAP. IX.  
Explaineth the signs whereby to discern when we prevail against the flesh with its inordinate lusts and affections.  

They that are indeed mortified, or do in some measure prevail against their lusts 

1 Are Christ's, or in him.  
2 Walk after the Spirit.  
3 Are alive unto God.  
4 Are freed from sin.  
5 Are new creatures.  
6 Set themselves against every sin.  
7 Grow in grace.  
8 Hate sin.  
9 Are careful to avoid relapses.  
10 Have a true sight and sense of their sins.  
11 Are truly humbled, etc.  
12 Cannot be withdrawn from God.     
CHAP. X.  
Hath the conclusion of the Treatise or application of the foregoing matter in an  

Exhortation unto the duty of mortification, urged from 

Necessity.  
Equity.  
Utility.  
Credit.  
Undoubted furtherance.  
Certain victory.  
Heaven itself.     
Besides the forementioned particulars  

There are also sundry 

Objections answered.  
Questions resolved.  
Depths of Satan discovered.  
Forms of retired secret-selfetriall prescribed.  
Places of Scripture compared and explained.  
Scripture-similitudes (especially) inferred.  
Differences between the godly and the ungodly manifested.  
Necessary truths made known.       

THE DESTRUCTION of inbred Corruption OR, AN ANTIDOTE against Fleshly Lusts.  
SUch is the dangerous estate of GOD'S children here upon earth; so many the tribulations of the Righteous: that as they themselves are compared to warriors, 
2 Tim. 2.3.  their Life termed a war-fare: 
job. 7.1.  So at what time soever, which way soever considered, they have need to be watchful; still armed: 
Phil. 2.12.  always working out their Salvation with fear and trembling. Above them, below them, behind them, before them, within them, without them, round about them, on their right hand, on their left hand, in prosperity, in adversity, well or ill, at home, or abroad, 
God's children always in danger of their spiritual adversaries.  do their many cruel, malicious, subtle, and incessant enemies lay Stratagems to work their confusion.  
Of those, 
Who be their chief enemies.  the Devil, the World, and the Flesh, are the principal agents.  
The Devil, 
1 Pet. 5.8.  who as a roaring Lion continually goeth about seeking whom he may devour.  
The World, 
Pet. 4.4.  which doth even think it strange that we run not with them to the same excess of riot, speaking evil of us.  
The Flesh which lusteth against the Spirit; 
Gal. 5.17.  and is so contrary thereunto, that we cannot do the things that we would.  
Every of those severally, all of them jointly have sworn our destruction. Them therefore are we so to oppose, resist, strive against, 
jam. 4.7.  that the first may fly from us, 
1 joh. 5.4.  the second be overcome of us, 
Gal. 5.24.  and the third crucified by us.  
With this last as our domestic enemy, 
The Flesh our most dangerous enemy.  our bosom traitor; yea, without whose assistance, neither the Devil could seduce us, nor World entrap us, do we in the strength of the Almighty; in the name of our Lord jesus Christ; in the grace and comfort of his holy Spirit; and in the light and direction of his Sacred Word cope at this time; confining ourselves (for our further profit, and more orderly proceeding in this combat) unto the prosecution of these ten particulars. 
The order and method of the ensuing Treatise.   

1. The enemy to be encountered.  
2. That it is to be encountered.  
3. By whom it is to be encountered.  
4. Why it is to be encountered.  
5. After what manner it is to be encountered.  
6. By what means it is to be encountered.  
7. Motives or encouragements hereunto.  
8. Necessary Caveats to be observed herein.  
9 How to discern when we prevail against it.  
10. The Application of the whole.   
Of every of which severally and in order, at the pleasure of God.  

CHAP. I. The Enemy to be encountered with: the sundry names whereby the same is expressed.  
THe Enemy to be encountered is the Flesh, 
Gal. 5.24. Col. 3.9. Ro. 7.23.  with the affections and lusts thereof; the Old man with his deeds; the law of sin in our members warring against the law of our mind; and bringing us into captivity to the law of sin which is in our members: 
The enemy to be encountered.  even our natural corruption and inborn pravity, which as a spiritual kind of disease, gall, leaven and poison, daily diffuseth itself throughout our whole man; so infecting the same, that as thereby we are made in ourselves unapt to any good, though most prone and ready to all evil: so most bitter fruits are in us produced, even inordinate motions of the mind, will, and affections, which do entice and stir us up unto sin, 
jam. 1.14.  and are now and then acted and executed by the body, both inword and deed.  
This is in Scripture made known unto us under divers names, 
How it's in Scripture made known to us.  which upon divers and different respects are appropriated hereunto; as namely, in regard of its nature, its places of residence, the time of its manifestation, its continuance, its power, its effects, its aim and end, and the like. 
Names from its nature.   
It's nature; so is it termed.  

1. A secret sin, as in that of David: 
Psal. 19.12.  Cleanse thou me from secret faults, and that of Moses, 
Psal. 90.8. Why termed secret sins.  Thou hast set our iniquities before thee; our secret sins in the light of thy countenance; the word in the former derived from a Root which signifieth hid, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chem. loc. come.  implying that our original sin or corruption of nature is hid even from our very thought till it be revealed by the law of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17.56.  as the latter from a Root whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a young man or stripling is derived, that as a young man abideth hid and unknown, till he undergo either the domestic change of a family, or some public office in the commonwealth. So our original corruption till it manifest itself by its inward stirring and outward acts of sin, is unto us wholly unknown, unto God only known.  
2. Sin, as in that of S. Paul. 
Rom. 7.8.  But sin taking occasion by the commandment, wrought in me all manner of concupiscence; 
Why termed sin.  even because it is out of measure sinful, yea the ground and root of all other sins, as S. james testifieth: 
jam. 1.14.15.  But every man is tempted, when he is drawn away of his own lust and enticed, then when lust hath conceived, it bringeth forth sin. To which purpose S. Paul; 
Rom. 6.12.  let not sin reign in your mortal body; that ye should obey it in the lusts thereof.  
3. The lust of the flesh, as in that of Paul, 
Rom. 13.14.  make not provision for the flesh to fulfil the lusts thereof. And again, walk in the spirit, 
Gal. 5.16.  and ye shall not fulfil the lust of the flesh. So fleshly lusts, 
1 Pet. 2.11.  as in that of S. Peter; Abstain from fleshly lusts which war against the soul: intimating, 
Why termed the lust of the flesh.  that as the same proceed from the flesh, and savour of the flesh, so are they marvellous pleasing to sensuality; and such as the flesh doth especially delight in.  
4. Enmity against God, as in that of S. Paul, 
Rom. 8.7.  because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.  
5. The vanity of the mind, as in that of the same Apostle: 
Eph. 4, 17.  This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, etc. All our fleshly lusts, our inward motions and stir unto sin, they are but the vanity of our minds, how pleasing soever to us.  
6. Earthly members, as in that unto the Colossians, 
Col. 3.5.  Mortify your members which are upon the earth, fornication, uncleanness, inordinate affection, etc. Members, 1. 
Why termed members.  because as in the fit and apt joining together of the several parts and members of the body, the being of the humane body doth consist: so doth our wickedness consist in many particular disorders, inordinate lusts and affections: the joining of which together doth make up the universal sinfulness of our nature; whereby the heart is made no less fit for all manner of sin, then by the members of the body the body is made fit for action. 2. because they are no less natural unto us then the members of our body, beginning and growing in us, with the beginning and growing of our limbs; according to that of the Psalmist. Behold I was shapen in iniquity, 
Psal. 51.5.  and in sin did my mother conceive me. 3. because as the members of the body do the actions of the body; so do these base affections do the actions of the unregenerate part. 4. because as the members of the body do serve as weapons for the defence one of another; so these as weapons of unrighteousness do war against the soul. 5. because they are as dear unto the heart as any member is unto the body, its right hand, 
Mat. 5.19.  and right eye, which without much ado it will not part withal. Earthly members, 
Why earthly members.  as being the signs of the earthly man; and tend only to earthly pleasures and contentments; still carrying and drawing our minds from an high valuing of heavenly things, to a base esteem of them, and from a base esteeming of earthly things, unto an high esteem of them.   
Its places of residence; 
Names from its places of residence.  so is it termed.  

1. Flesh, as in that of Saint Paul; 
Rom. 8.1.  who walk not after the flesh, but after the spirit: and again, 
Gal. 5.24.  They that are Christ's have crucified the flesh with the affections and lusts. 
Why termed the flesh.  1. Because the Flesh is the instrument by which it is propagated. 2. because it is executed in our carnal and earthly members. 3. because it is strengthened, augmented and nourished by carnal and fleshly objects. 4. because it is the end it drives us to; namely, to affect the same, and fulfil the lusts thereof.  
2. The deeds of the body, as in the  Chapter; 
Rom. 8.13.  if ye through the Spirit do mortify the deeds of the body, ye shall live. 
Why termed the deeds of the body.  Because the body is the subject wherein they are, and instruments whereby they are executed; visibly manifesting themselves in the same.  
3. 
Eph. 2.3.  The desires of the Flesh, and of the Mind. Neither is it any marvel that such as walk in the vanity of their mind, 
Eph. 4.17.18.  having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart; it's no marvel (I say) that such fleshly desires do reside in their minds, and are in like manner obeyed in their outward members.   
The time of its manifestation; 
Names from the time of its manifestation.  so it is termed.  

1. 
Gen. 8.21.  The evil imagination of man's heart from his youth (or infancy and child's age, the word whence youth here is derived, being spoken of Moses when he was a babe, Exo. 2.6.) the same being in us, from the very hour wherein we are form; then especially first showing itself, when we first begin actually to sin.  
2. The sin wherein we are conceived and borne; as in that of the Psalmist. 
Psal. 51.5.  Behold I was shapen in iniquity, and in sin did my mother conceive me: and again; 
Psal. 58.3.  The wicked are estranged from the womb, they go astray; so soon as they be borne speaking lies. To this purpose Isaiah; 
Isai. 48.8.  For I knew that thou wouldst deal very treacherously, and waste called a transgressor from the womb.   
It's continuance; 
Names from its continuance.  so is it termed.  

1. Sin that dwelleth in one. Now than it is no more I that do it, 
Rom. 7.17.  saith S. Paul; but sin that dwelleth in me. 
1 joh. 1.8.  If we say we have no sin (saith S. john) we deceive ourselves, and the truth is not in us. To which purpose S. james. 
jam. 3.2.  In many things we sinne all. Our Saviour for this cause directeth us daily to pray, and forgive us our sins. 
Mat. 6.12.  As a bold, saucy, quarrelsome inmate it will (though but as a slavish Gibeonite) whilst we dwell here, dwell in us.  
2. The Old man, 
Eph. 4.22.  as in that unto the Ephesians, That ye put off concerning the former conversation, the Old man, which is corrupt according to the deceitful lusts: and unto the Colossians; 
Col. 3.9.  Lie not one to another; seeing that ye have put off the Old man, with his Works. Yet in other respects also it may be thus termed: 
Why to●med the old man.  As 1. in respect of our state of corruption, which in the renewed estate we change; so that our condition after calling is said to be new, and our disposition before calling to be old. 2. in respect of the effects thereof, as well in the godly as the ungodly; the godly in whom it waxeth old and withereth more and more daily by the power of Christ in them; the ungodly, in whom it spends the strength, and vigour of the faculties of their souls, making them more and more withered and deformed in God's sight, as in like manner upon their bodies it hasteneth old age and death.   
It's power; 
Names from its power. 2 Cor. 10.4.  so is it termed.  

1. Strong holds: for the weapons of our warfare are not carnal (saith S. Paul) but mighty through God, to the pulling down of strong holds. Strong holds we know are neither easily, nor quickly pulled down: some one having for many months together stood out against the furious batteries of most puissant Princes. Such are our inbred corruptions, words will not make them afraid; and if cowardly, or without our warlike engines, weapons and armour we assail them, they will but flout us for our labour: faith, knowledge, hope, prayer, tears, sighs, groans, etc. will have enough to do ere those holds be pulled down.  
2. 
Heb. 12.1.  The sin, which doth so easily beset us; and hangeth so fast on us: whereof of our selves we can no more be rid, than a little child is able to encounter a Giant; which sticking (as it were) in our marrow and bones, we are as unable to shake off, as the black-more his colour, or the leopard his spots.   
Its effects; 
Names from its effects.  so it is termed, 

1. 
job. 14.4. Why termed an unclean thing.  An uncleanething; Who can bring a clean thing out of an unclean (saith job?) unclean, as in its own nature, being contrary unto God, who is holiness and purity itself: so in respect of us who are defiled thereby, according to that of our Saviour. 
Mat 15.18.  But those things which proceed out of the mouth, come forth from the heart, and they defile the man.  
2. 
Rom. 6.6.  The body of sin; as not only being in itself a monstrous body (in which respect the names of Serpents, 
Why termed the body of sin.  Vipers, Lions, Bears, ravening Wolves, wild Swine, Asses, etc. are in Scripture ascribed unto those, in whom there is nothing else but flesh and corruption) but also daily bringing forth in us a monstrous brood of noisome lusts, by all means provoking, egging, and enticing us to fulfil the same.  
3. The motions of sin; 
Rom. 7.5. Why termed the motions of sin.  as which are continually stirred up by inborn corruption in the heart and in the mind; and do incite a man, and as it were solicit him to sin, which being in themselves sinful, and coming from sin; so they egg unto sin, and beget works which are sinful: hence Saint Paul describing simple women that are carried away as a prey by cunning seducers, thus speaks of them, 
2 Tim. 3.6.  that they are led with divers lusts, that is, (as the word signifieth) acted and moved, impelled and driven this way and that way by many evil motions and lusts.  
4. 
Ro. 7.23.  A warring law in our members, even a law in our members warring against the law of our mind, and bringing us into captivity to the law of sin which is in our members: whereunto is agreeable that of Saint Peter; 
1 Pet. 2.11.  Abstain from fleshly lusts which war against the soul: 
Gal. 5.17.  and that of S. Paul unto the Galathians; The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other.  
5. 
Ro. 7.24.  The body of death. O wretched man that I am (saith S. Paul) who shall deliver me from the body of this death? 
Why termed a body of death  A body of death, as being a deadly thing deserving both temporal and eternal death, as working the death both of body and soul, 
jam. 1.14.15.  as engendering and bringing forth a brood of deadly sins, 
Heb. 6.1.  being nothing else but dead works, as being a most deformed and misshapen body; yea destined to everlasting death, condemned to die, 
Gal. 5.24.  and to death must go.  
6. The lust of concupiscence; 
1 Thes. 4.5.  as elsewhere, evil concupiscence; 
Col 3.5.  as being the loathsome fountain whence the filthy streams of uncleanness abundantly flow.  
7. 
Heb. 3.13.  The deceitfulness of sin; as unto the Ephesians; deceitful lusts, 
Eph. 4.22.  as which in the end, notwithstanding of all their fair shows, 
Why termed deceitful.  and goodly pretences, will certainly delude and cousin us, if we repose any confidence therein.  
8. 
Heb. i2. i5.  A root of bitterness; which springing up in us, doth both trouble and defile us, daily producing in us much bitter fruit, the corrupt fruit of evil.  
9 
jam. 1.14.  Enticing lust. But every man is tempted when he is drawn away of his own lust and enticed, saith Saint james. Enticing as well endevoreth no less to entrap us, than Dalilah did Samson; Thamar, judah; fishers and fowlers, by their baits, fishes and fowls.    
It's aim, and end; 
Names from its aim and end. Rom. 1.23.  so is it termed.  
The law of sin in our members; as which would as a law domineer over us. So also The body of death; as which would bring upon us death, both the first and the second; death corporal, spiritual, and eternal.  
This our natural corruption, those our inordinate lusts and affections, under what form soever, by what name soever warring against us, are we valiantly to encounter: 
Conclusions drawn from the names whereby this our enemy is deciphered.  yea, those very names ascribed thereunto, do not a little further us in the discovery of the same: as by our reviewing of them may thus appear.  

1. 
Rom. 8.7.  If it be enmity against God, 
Rom. 7.24.  and the body of death, than it is one of the three great enemies of God and man's salvation.  
2. 
Rom. 7.17. Rom. 7.23.  If it be sin that dwelleth in one; and the law of sin in our members, than it is a domestical and so a more dangerous enemy.  
3. 
Psa. 19.12. Rom. 8.21. Psal. 51.5. Col. 3.9. Rom. 7.8.  If it be a secret sin; the evil imagination of man's heart from his youth; the sin wherein we are conceived and borne; the Old man; sin (out of measure sinful:) then as there is no small skill to be used to find it out; so in like manner is not the same to be slighted.  
4. 
Gal. 5.24. Ro. 13.14. Col. 3.5. Ro. 8.13. Eph. 2.3.  If it be the flesh; the lusts of the flesh; Earthly members; The deeds of the body; The desires of the flesh, and of the mind: Then is the same pleasing unto flesh and blood; after an especial manner delightful unto man's corrupt nature.  
5. If it be strong holds; 
2 Cor. 10.4. Heb. 12.1. Rom. 7.24.  the sin that doth so easily beset us; a warring law in our members: than it is powerful; not easy to be overcome.  
6. If it be the motions of sin, 
jam. 1.14.  and enticing lust; then will not it let us alone, though we would peaceably entertain the same.  
7. 
Eph. 4.17. Heb. 3.13.  If it be the vanity of the mind, the deceitfulness of sin; deceitful lusts: 
Eph. 4.22.  then how pleasing soever for the present, will it in the end prove treacherous unto us.  
8. If it be an unclean thing, 
job. 14.4. Ro. 6.6.  a monstrous misshapen body of sin: then is it that whereof we are to be ashamed, and which is of us both to be abhorred and loathed.  
9 
Heb. 12. i5.  If it be a root of bitterness: then as there is no true pleasure to be found therein, and itself is the ground of all actual transgressions, whether in word or deed, which are daily stirred up thereby; so if it be not daily wrought upon, and the branches thereof lopped off by the axe of God's word; the same will prove so hard, and the branches thereof so many, so great, and so wreathed together, that our after-labour will be but labour in vain.   
Thus of the enemy to be encountered, with the names of treachery, tyranny, cruelty, sensuality and guile so plainly, (as it were in capital letters) written on its forehead; that he that runneth may read them, and accordingly avoid the danger: And so of the first particular.   

CHAP. II. That the Flesh, with the lusts and affections thereof, is to be encountered.  
NO small difference there is between our temporal and spiritual adversaries: 
Differences between our temporal and spiritual enemies.  with those we both may and must be reconciled; with these to admit of reconciliation, is no less impossible than unlawful: Those may love us, and (how soever) we must love them: These will always hate us, and we must always hate them: with those we may for a long time live in peace; howsoever carry ourselves peaceably towards them: with these we both are and must be daily at deadly feud; yea though we would let them alone, yet will not they let us alone; and by our not encountering them, do we encourage them the more eagerly and fiercely to set upon us. Such is the flesh, a deadly, daily, treacherous, tyrannical, domestical, & guileful enemy; it daily and by several ways would destroy us: accordingly must we daily and duly desire and seek its ruin; 
2 Cor. i0. 5.  casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: A duty which is in the Scripture both commanded and commended: the true nature thereof being both largely and significantly portrayed therein; as also the constant practice thereof, under most Exhortations unto Repentance, renovation, regeneration, mortification, and the like, implicitly urged.  
This is, 

To deny ourselves. 
Mat. i6. 24.   
To make ourselves spiritually Eunuches for the Kingdom of Heaven's sake. 
Mat. 19.12.   
To forsake all that a man hath. 
u 14.33.   
To be dead to sin. 
Rom. 6.2.   
To be baptised into Christ's death, 
Ro. 6.3.4.  and buried with him by baptism into death.  
To be circumcised, 
Col. 2 11.  with the circumcision made without hands.  
To hate our life in this world. 
joh. i2. 25.   
To enter in at the straight gate. 
Mat. 7.13   
To make a covenant with our eyes; 
job. 31.1  set a watch about the door of our lips; 
Psal. i4i. 3.  rule our spirit; 
Pro. 16.32.  and take heed to our ways.  
To be turned from darkness to light, 
Psal. 39.1.  and from the power of Satan unto God. 
Act. 26.18.   
To arise from the dead. 
Eph. 5.14.   
To break up our fallow ground. 
jer. 4.3.   
To circumcise ourselves to the Lord, 
jer. 4.4.  and take away the foreskin of our heart.  
To wash our heart from wickedness. 
jer. 4.14.   
To loathe ourselves for the evils which we have committed in all our abominations. 
Ezek. 6.9.   
To rend our hearts, 
joel. 2.13.  and turn unto the Lord our God.  
To deny ungodliness and worldly lusts. 
Tit. 2.12.   
To keep under our body, 
i Cor. 9.27.  and bring it into subjection.  
To suffer in the flesh and cease from sin. 
1 Pet. 4.1.   
To sell all that we have, 
Mat. i3. 44.  and buy the field with the treasure therein.  
To forget our own people, 
Psal. 45. i0.  and our father's house.    
Yea, such is the goodness of God towards us, that (under what name soever, after what manner soever this our enemy cometh against us) we are instructed how to deal with the same, and avoid the foil.  
Behold, it cometh against us, with its name written on its forehead: How readest thou?  
The evil imagination of man's heart from his youth. 
Gen. 8.21.   
We must not walk any more after the imagination of our evil heart: 
jer. 3.17.  
jer. 4.14.  vain thoughts must not be suffered to lodge within us: 
2 Cor. 10.5.  we must cast down imaginations, and every high thing that exalteth itself against the knowledge of God.  
An unclean thing. 
job. 14.4.   
Let us cleanse ourselves from all filthiness of the flesh and spirit, 
2 Cor. 7.1.  perfecting holiness in the fear of God: 
Eph. 5.26.  we must be sanctified and cleansed with the washing of water by the word: 
jer. 4.14.  we must wash our heart from wickedness, that we may be saved: 
Heb. i0. 22  we must get our hearts sprinkled; & our bodies washed with pure water: 
i Pet. 1.22.  we must purify ourselves in obeying the truth through the spirit.  
Secret sins. 
Psal. i9. i2.   
We must call upon God to be informed thereof, 
Ibid.  and accordingly cleansed therefrom.  
The sin wherein we are conceived and borne. 
Psal. 51.5.   
We must call upon God to purge, 
Ibid. 7.  wash, and cleanse us therefrom. 
jam. 1.18.  To beget us with the word of truth, that we may be a kind of first fruits of his creatures: borne again, 
joh. 3.3.5.  borne of water and of the Spirit; 
2 Cor. 5.17.  and so in Christ, new creatures.  
The body of Sinne. 
Rom. 6.6.   
The same must be destroyed: 
Ibid.  knowing this (saith Saint Paul) that our old man is crucified with him, that the body of sin might be destroyed; that henceforth we should not serve sin. 
Col. 2.11.  The same in like manner must be put off, as the same Apostle writeth elsewhere.  
The motions of sin. 
Rom. 7.5.   
We must not lodge them; 
jer. 4.14.  either slight them; but according to the means of knowledge bestowed upon us, oppose them, lest we become vain in our imaginations, 
Rom. 1.21.26.  and God in justice give us up unto vile affections.  
Sinne. 
Rom. 7.8.   
We must be dead thereunto: 
Rom. 6.2.  
Rom. 6. i2.  we must not let it reign in our mortal body to obey it in the lusts thereof: 
Rom. 6.13.  either yield our members as instruments of unrighteousness unto sin: 
jer. 4.14.  we must wash our hearts therefrom: 
Heb. 1i. 24.  we must refuse to enjoy the pleasures thereof.  
Sin that dwelleth in one. 
Rom. 7.17.   
We must not consent thereunto; but so oppose it, 
Ro. 7.20.  that we may say with Saint Paul, now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.  
A warring law in our members. 
Ro. 7.23.   
The law of our mind must war against the same; 
Ibid.  that as, the flesh lusteth against the Spirit, 
Gal. 4.17.  the spirit may in like manner lust against the flesh.  
The body of death. 
Ro. 7.24.   
We must be sensible thereof, and even long to be delivered therefrom, saying with Saint Paul, 
Ibid.  O wretched man that I am! who shall deliver me from the body of this death?  
Flesh. 
Rom. 8.1.   
We must crucify the same: 
Gal. 5.24.  we must not walk after the same; 
Rom. 8.1.  we must not live after the same; 
Rom. 12.8.  we must not make provision for the flesh, to fulfil the lusts thereof; 
Ro. 13.14.  we must not war after the flesh; 
2 Cor. 10.3.  we must not mind the things thereof. 
Rom. 8.6.   
Enmity against God. 
Rom. 8.7.   
We must not favour the same, either yet enter into any terms of reconciliation therewith, 
Ibid.  as which is not subject to the Law of God, neither indeed can be.  
The deeds of the body. 
Rom. 8.13.   
We must through the spirit, 
Ibid.  mortify the same, that we may live.  
The lusts of the flesh. 
Gal. 5.16.   
We must not fulfil them: 
Ro. 13.14.  we must crucify the same; 
Gal. 5.24.  we must not be led away with them; 
2 Tim. 3.6.  we must not be drawn away of them; 
jam. 1.14.  
2 Pet. 2. i8.  we must not be alured through them; 
1 Pet. 2. i1.  we must abstain from them.  
Strong holds. 
2 Cor. i0. 4.   
The weapons of our warfare must not be carnal, 
Ibid.  but mighty through God, to the pulling down of them.  
The desires of the flesh and of the mind. 
Eph. 2.3.   
We must not fulfil them, 
Ibid.  as heretofore we have done: 
2 Chro. 15.12.  but enter into a covenant to seek the Lord God of our Fathers, with all our heart, and with all our soul.  
The vanity of the mind. 
Eph. 4.17.   
We must not henceforth thus walk as other Gentiles walk; 
Ibid.  but endeavour to be renewed in the spirit of our mind, 
Eph. 4.23.  
Rom. i2. 2.  transformed by the renewing of our mind, 
2 Cor. 3. i8.  and changed into the image of God from glory to glory, even as by the spirit of the Lord, that Christ may be form in us, 
Gal. 4.19.  and as we have born the image of the earthy, 
1 Cor. 15.49.  we may also bear the image of the heavenly Adam.  
Earthly members. 
Col. 3.5.   
We must mortify them; 
Ibid.  we must put them off; 
Ibid. 8.  we must not yield our members, as instruments of unrighteousness unto sin. 
Rom. 6. i3.   
The old man. 
Col. 3.9.   
We must put off concerning the former conversation, 
Eph. 4.22.  the old man which is corrupt, according to the deceitful lusts; not contenting ourselves till we know assuredly, 
Rom. 6.6.  that our old man is crucified with Christ.  
The lust of concupiscence. 
1 Thes. 4.5.   
Every one of us should know how to possess his vessel in sanctification and honour, 
Ibid.  not in the lust of concupiscence, even as the Gentiles which know not God.  
The deceitfulness of sin. 
Heb. 31 13.   
We must exhort one another daily, 
Ibid.  while it is called to day, lest any of us be hardened through the deceitfulness of sin.  
The sin which doth so easily beset us. 
Heb. 12.1.   
We must lay aside every weight, 
Ibid.  and the sin that doth so easily beset us; that we may run with patience the race that is set before us: 
Ibid. 4.  yea, we must even resist unto blood, striving against sin.  
A root of bitterness. 
Heb. i2. i5.   
We must look diligently, 
Ibid.  lest any of us fail of the grace of God, and s this root of bitterness springing up trouble us, and thereby many be defiled.  
Enticing lust. 
jam. 1.14.   
We must be careful not to be alured thereby, 
2 Pet. 2.18.19.  lest being of the same overcome, of the same we be brought in bondage.  
In a word.  
We must always walk so warily and circumspectly, that in what kind soever, after what manner soever, under what name soever, this our dangerous and deadly enemy shall assail us, we may instantly oppose it, resist it, strive against it, give it the foil. Thus, that the Flesh with the lusts and affections thereof is to be encountered; and so of the second particular.   

CHAP. III. By whom the Flesh with the lusts and affections thereof is to be encountered.  
THe persons which are to perform this duty, 
The godly are the only mortifiers of sin.  and by whom alone the same is indeed performed, are the children of God, 
jam. 1.18.  whom of his own will he hath begotten with the word of truth; 
Act. 15.9.  purifying their hearts by faith: and bestowing upon them as well a true sight and sense of sin, as an unfeigned hatred and detestation of the same: they are such as have the spirit dwelling in them, 
Rom. 8. i3.  through which they mortify the deeds of the body. And they that are Christ's have crucified the Flesh with the affections and lusts, 
Gal. 5.24.  saith the same Apostle: they are such (as having learned Christ, 
Eph. 4.22.  and been taught by him) put off concerning the former conversation the old man, which is corrupt, according to the deceitful lusts: they are such as have put off the old man with his deeds, 
Col. 3.9.10.  and have put on the new man which is renewed in knowledge after the image of him that created him: they are such as are already called to the knowledge of our Lord Jesus Christ, and to the belief of his glorious Gospel, men and women already sanctified and in part regenerate, 
Psal. 40.6.  even those whose ears are already digged, their eyes opened, 
Act. 26, 18.  and themselves turned from darkness to light, and from the power of Satan unto God; must take uncessant and unwearied pains, with constant and perpetualll endeavours more and more to subdue, beat down, mortify, crucify, destroy and vanquish all and every of these wicked, sinful, and unlawful affections, lusts, inclinations and habits that are in them, till they have even pulled them up by the roots, and cast them quite out of their hearts.  

1. 
Even the best of God's children have corruption.  It is manifest enough, that there is even in the best and most holiest of God's children a great deal of corruption, an evil eye which must be plucked out, 
Mar. 9.43.  and a bad hand that must be cut off: not a few spots, and wrinkles, infirmities and imperfections, evil lusts and affections which must be done away while they are here on earth, (how fare soever they are proceeded in the new birth) they do but know in part: 
1 Cor. i3. 9.  there is something lacking in their Faith, 
1 Thes. 3.10.  so in their Love, Holiness, Humility, and such other graces; 
jam. 5.17.  even Elias himself being subject to like passions as we are. 
Why corruption is suffered to abide in God's children.  And this the Lord suffereth for the greater glory of himself, disgrace of Satan, and good of his own children. Needs must it tend greatly to the praise and glory of God, shame and disgrace of the Devil, that the Lord knoweth how, and is able to keep and preserve such weak and feeble vessels as we are against all the power of Hell: and to make them Conquerors over Satan in that very flesh, which is so polluted with sin, and was once depraved by the Devil. No less tendeth the same to our good, God being pleased hereby to humble us, and to exercise those gifts and graces of his Spirit that he hath bestowed upon us.  
2. 
God's children must not wink at their own sins.  It is no less evident, that they are not to connive at their own sins, are not to bear with sin in themselves; nay, of all others must walk most circumspectly, lest either through sin they do wound their own consciences, or give occasion unto the enemies of God to blaspheme.  
3. 
The more corruption is slighted the more it increaseth.  It's also without question, that the less careful they are in subduing their lusts, & the more they are by them slighted, they get the greater strength, and put the Saints to a great deal of trouble which they might have easily avoided.  
4. 
The grace of mortification bestowed only upon the Saints.  It is (in like manner) found true by experience, that on them alone God is pleased to bestow the grace of Mortification, and unto them alone; so to bless the means tending thereunto, that they become effectual. 
Many seem to have it, who notwithstanding have it not.  True it is, that as of old, the Philosophers by the very light of Nature, abstained from most gross sins, out of their love unto Virtue, writing excellent Books in the commendations thereof: by whose painful labours (though hereby they gained unto themselves not any thing else but humane applause, or the commendations of men) God of his mercy did much good unto others, (as the Bees gather honey to the profit of others, not their own) they in the mean time glorying in those virtues, and condemning others better than themselves, who notwithstanding never knew the inward working of chastity, temperance, modesty, humility, gravity, and the like virtues, by themselves commended (not unlike the Pharisees, whose life outwardly seeming blameless, as also their cruelty, greediness, and pride, artificially covered under the veil of outward Preaching, Prayer, Almsdeeds, Phylacteries, and such like, wanted not they applause of the people, howsoever inwardly they were wholly unmortified, and uncircumcised in heart) so there are now not a few whose carriage is outwardly commendable and their conversation unblameable, especially at some times, and in some companies; yea, who often outstrip even the children of God, in bridling their tongue, and restraining their passions of anger, grief and the like, which notwithstanding are yet in their sins, daily denying the power of godliness, wholly ignorant of their inward heart; yea such, of whom it may be truly said, that their Oblations are vain, 
Isal. 1.13. Pro. 21.27.  their Incense and Sacrifice (even their best and most pious works) abomination unto the Lord; 
Mat. 5.20.  and except their righteousness do exceed the righteousness of the Scribes and pharisees, they shall not enter into the kingdom of heaven.  
5. Neither can it be denied, but that as the Lord is pleased to bestow on them alone the grace of Mortification, and unto them alone, 
The godly the only persons which do in truth labour for Mortification.  so to bless the means tending thereunto, that in them they become effectual: so they are the only persons which labour and endeavour for the same in sincerity and truth; which by all means possible labour to obtain this precious jewel, and hid Manna of inward grace, the Circumcision of the heart; and are accordingly blessed in their expectation: 
joh. 4.24.  They know that all the worshippers of God must worship him in Spirit and truth: 
● joh ●. 5.  They understand that God is light, and in him is no darkness, who beholds all iniquity, especially inward, whereof Angels, Devils and Men may be ignorant: They have also that glorious knowledge, 
Psal. 45.13.  that Christ's Spouse is all glorious within, as accordingly must all the Bride-Maidens, arrayed with the glorious garments of the needlework of the Spirit; who shall be presented chaste Virgins to Christ; and who having fought hitherto against the evil one, and kept their garments unspotted with the corruption that is in the world through lust; as through grace they have begun in the Spirit, so through grace they shall end in the spirit, and not in the flesh. How then can it otherwise be, but that they should practise this duty of Mortification? but that being thus endued with the Spirit of grace and of glory, they should obey the good motions thereof, inspiring them, and knocking at the doors of their souls, to the keeping especially of their hearts with all diligence? 
Pro. 4.23.    
Between them and the rest of the world grace hath made such a change, as there is between them that dwell in a fair house of great height, 
Simil.  and full of many great lights, and them that dwell in a low dark house, whose windows remain always shut, those can discern in a manner of every thing, these not take notice or view any thing. 
Difference between the godly and the ungodly.  So the Saints through the abundance of the light of God in them, can espy even a moat in the Soul, whereas the ungodly who will not permit the holy light of Gods convicting, reproving, improving word to have passage in them, abide still in darkness, having their hearts haunted, as it were with Zim, Ochim, 
Isa. i3. 21.  and Jim, in stead of more comfortable guests.  
The Saints know that God dwells in their hearts, as his own Tabernacle, with the Son and holy Spirit, which therefore must be well kept, cleansed, purified, and washed by the blood of Christ, and water of his sanctifying Spirit, that uncleanness may not enter therein.  
To this end, 
2 Chron, 23.13.  as jehoiada the Priest put a great guard of Princes & Priests about young joas, that wicked Athalia could not come at him to harm him; 
Simil.  which made her cry out Treason, Treason. So the Saints left Satan should at any time get entrance into them, get themselves guarded by the word and Spirit, Prayer, Repentance, Watchfulness, holy fear to offend God, and grieve the Spirit by whom they are sealed unto the day of Redemption: 
Eph 4.30.  yea as the Elders which sat with Elisha in his house, 
2 King. 6.32.  at his command shut the door upon bloody jorams messenger, and held him fast thereat, the sound of his master's feet being behind him; 
Simil.  so the Saints understanding that evil motions are as it were Satan's messengers, or harbingers, to take up his lodging for him, whom he immediately followeth, through grace, they so resist the same, that either they do not enter, or if they enter, they get no footing, and are compelled speedily to departed.  
In the wicked indeed he getteth a renewed entry at his own pleasure; but not so in the Saints, He seeks rest, but here he finds none. Thus that the Saints do, and are to encounter the Flesh, with the Lusts and Affections thereof: and so of the third Particular.   

CHAP. IU. Why the FLESH with the lusts and affections thereof is to be encountered.  
NOt without cause are we to encounter this our Enemy, and do what in us lieth to oppose it, resist it, subdue it, destroy it, if either we consider it, our selver, or others.  
It, 
Reasons why the Flesh is to be encountered. From its nature.  and that both in regard of the nature thereof, and effects produced thereby.  
It's nature, vile, odious, abominable, ugly and loathsome, like the vomiting of a dog, a Sow's wallowing in the mire. The Scripture doth accordingly decipher it by the names of filth, 
Isa. 4.4. Zech. 3.3. 2 Cor. 7.1. 2 Pet. 2.20. Rom 6.19. Mat. 15.11.  filthy garments, filthiness of the Flesh and Spirit. The World's pollutions, uncleanness, 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 abhor the same.  
Its effects, 
From its effects. Rom. 6.21. Shameful.  both shameful, and hurtful. Shameful, as which maketh men and women its vassals and slaves (for to whomsoever we yield ourselves servants to obey, 
Rom. 6.16.  his servants we are to whom we obey) cozening and deceiving them at its pleasure; 
Heb. 3.13.  proffering as largely as the Devil sometime did Christ: 
Mat. 4.4.  All these things will I give thee if thou wilt fall down and worship me. But in the mean time not being able to perform any whit of its promises: Hurtful, 
Hurtful. job. 20.5.6.7.8. etc.  as whose pleasure is only momentaneall, but bitterness everlasting, yea, which warreth against men's souls, bodies, posterity, goods and good name. Souls, 
To our Souls.  by blinding their understanding, reason, and judgement; and bringing them to a reprobate sense: so that they will not be brought to the knowledge of the truth, 
Psal. 58 5.  but are like the deaf Adder that stoppeth her ear, which will not hearken to the voice of charmers, charming never so wisely; 
Isa. 30.9.  even who will not hear the Law of the Lord. 
Hos. 4.11.  So, by taking away their heart, 
i Tim. 6.10.  and piercing them thorough with many sorrows. So by destroying their souls. 
Pro. 6.32.  So by seducing the will and affections, and making them worse and worse, every unmortified Lust being a wound in the Soul, a gash in the Conscience: so by inclining the Soul to maintain those sins, whereunto they themselves are principally addicted: so by distempering their souls, that there's no peace therein, they themselves disquieting themselves in vain, 
Psal. 39.6.  travelling in pain all the days of their life, 
job. i5. 20.  sinne not suffering grace, as it were to manifest itself in the least measure unto those, but disturbing them by unnatural thoughts, as by the insatiability of that whereunto it inciteth. The Sluggard must have a little more sleep, the Drunkard a little more drink; the covetous more money; the lascivious more Concubines. So, by its importunity which will admit no denial, forcing them oftentimes to commit what in their judgement they do not approve. So by promising them contentment which notwithstanding they find not, there being indeed neither pleasure nor profit in sin. So by galling their Conscience after the commission thereof, whether in adversity or prosperity, as the examples of Ahab about Naboths Vineyard; 
i King. 21.27. Dan 5.6.  and Belshazzar, when he drunk wine with his Concubines in the vessels of the house of the Lord sufficiently imply, whereby it cometh to pass that they fear when there is no cause of fear. 
Leu. 26.36.  
To our bodies.  Bodies both directly and indirectly: directly, 
Pro. 23.29.  as which occasioneth bodily diseases and distempers; as (in like manner) death itself: 
Deut. 28.21. Rom. 6.23.  indirectly, by affecting or inflicting the mind, whereby the body cannot but be so disquieted, that even in laughter the heart is sorrowful; 
Pro. i4. i3.  and the end of that mirth is heaviness: 
Pro. i7. 22.  for amerry heart doth good like a medicine, but a broken spirit drieth the bones: as David found by experience. 
Psal. 32.3.4. To our posterity.  Posterity, as the examples of Pharaoh, Ahab, jeroboam, jehu, with others manifest, according to that of Moses from the lord 
Deut. 28.18.  If thou wilt not hearken unto the voice of the Lord thy God, etc. cursed shall be the fruit of thy body. In Hell, when many both Parents and Children shall meet, these may blame those as the especial cause of their Condemnation. Goods both directly and indirectly, 
To our goods.  directly, 
Pro. 6.26.  as because of the whorish Woman, a man is brought to a morsel of bread: whereof the Prodigal Son had particular experience. 
Luc. 15.16.  Indirectly, as which bringeth a curse upon the goods which they have painfully gotten by graceless children. Unfaithful servants, costly (though fruitless) Physic, and such like. So that often, 
Hag. 1.6.  what they earn is put as it were in a bag with holes, 
Eccles. 2.6.  and what they painfully 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 given riches, 
Eccles. 6.2.  and treasures, and honour, and he wanteth nothing to his soul of all that he desireth; yet God giveth him not power to eat thereof, but a strange man shall eat it, agreeable to that of job. 
job. 27. i6.17.  Though he should heap up silver as the dust, and prepare raiment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the silver. 
job. 20. i5.  As a little before, He hath devoured substance, and he shall vomit it; for God shall draw it out of his belly; yea, God maketh their Table a snare unto them. 
Psal. 69.22. To our good name.  Good name, according to that of the Wise man. The name of the wicked shall rot: 
Pro. 10.7.  and that of job, He shall perish for ever like his dung. 
job. 20.7.  It makes them odious both to God and good men. Is not the Flesh then with the lusts and affections thereof to be encountered? Is not the same to be mortified, as in regard of its nature: so the woeful and dangerous effects of the same.  
Ourselves. 
Reasons from ourselves.   
First, because we have so promised and vowed in Baptism; as also often renewed the same at our participation of the Lords Supper, even to forsake the Devil, and all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the Flesh. If then we would not become forsworn and perjured persons, as it were Soldiers forsaking their colours, casting down their weapons, and running away from their Captain: we must faithfully keep touch in the performance of our Covenant; accordingly arming ourselves to this battle.  
Secondly, because we are called with an holy Calling; 
i Pet. 1.14.  As obedient children (saith Saint Peter) not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation. Because it is written, be ye holy, for I am holy.  
Thirdly, Because we profess ourselves to be the children of GOD, and so consequently enemies unto our own corruptions, 
Rom. 8 7.  which are enmity against GOD.  
Fourthly, 
Rom. 8.13.  because If we live after the Flesh we shall die; but if through the Spirit, we do mortify the deeds of the body, we shall live.  
Fiftly, Because at the length we shall be victorious against the same. God will so accept of our weak endeavours, that he will more enable us to hold on; yea, so strengthen us, that through him we 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 weak indeed in ourselves, 
Rom. 8. 3i.  but if God be with us, who can prevail against us? not Goliath against David, our giantlike sins against us, being under the Almighty's protection, and clothed with the Armour of God.  
Sixtly, because the more we yield unto our lusts, 
Pro. 30. i5.  the more will they insult over us; being so unreasonable that they are never satisfied; like the horseleech whereof the Wiseman speaketh, that the more it is given, the more it craves, and is never satisfied: like the fire, which the more is cast into it, burneth the more: yea, 
2 Per. 1.4.  notwithstanding whatsoever corruption is in the World hath proceeded from lust, yet is not contented, 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 will quickly wind in its whole body. If it once take possession of the Soul, it will not be an easy matter to dispossess the same: entertainest thou it in any measure? it will quickly force thee to give it good entertainment.  
Others, GOD. 
Reasons from others. GOD.   
First, because Sin is God's enemy. Every Lust hath in it the seed of Rebellion, and as it increaseth, so rebellion increaseth.  
Secondly, because the same grieveth him, as which opposeth his Mercy, Truth, Patience, love, and every thing else in him, 
Simil.  if we must not do that which will grieve our earthly Parents, much less that which grieveth the God of Heaven.  
Thirdly, because he enjoineth us to perform this Duty, whose Commandments do not admit of a Dispensation: yea, bind our Consciences, and impose upon our Souls a necessity of doing what he commands.  
Christ. 
CHRIST.   
Whose death through our sinful lusts is despised, his work of Redemption vilified, his most precious blood troad under foot, and himself as it were pulled down from Heaven, and crucified afresh.  
The Spirit. 
SPIRIT.   
Who is hereby extremely both tempted, grieved and quenched, yea forced to withdraw itself (as it were) and to forbear those comfortable operations, which it did once work for our good, insomuch as at length we shall have no feeling of it, and scarce be able to discern whether it be in us at all, yea or no.  
The holy Angels. 
The holy Angels.   
Who rejoicing at the conversion of sinners, do therefore grieve at their impenitency.  
The Saints departed. 
The Saints departed.   
As whose consummation of bliss is through us hindered; for if we belong unto God, they without us cannot be glorified; if Reprobates, our sins must be ripe, and come to the height ere everlasting judgements shall be inflicted on us, till which time neither can they be perfectly glorified.  
Alive. 
Alive.   
As who grieve at our impieties, mourn for the abominations by us committed.  
The wicked. 
The wicked.   
First, because they walk after their lusts, 
Col. 3.7.  whose lives are not fit patterns for our imitation.  
Secondly, because through our wickedness, they will be the more encouraged to go on in Sin, as the Israelites by the evil example of Elies' Sons. 
1 Sam. 2.17.  To which purpose the Lord by the Prophet jeremiah. 
jer. 2.33.  Why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways.  
The Creatures. 
The creatures. Hos. 4.2.   
As upon whom judgements are inflicted for men's sins and which being for our cause made subject to vanity, 
Rom. 8.20.21.  groan for the day of Redemption: when they shall be delivered from the bondage of corruption, into the glorious liberty of the children of God.  
I may add,  
The Devil himself. 
The Devil himself.   
As who shall thus displease him, God's adversary, and our most deadly enemy.  
Yea else;  
Notwithstanding of our outward Profession, our Religion is but vain; 
Rom. 2.29.  for he is not a jew which is one outwardly, neither is that Circumcision which is outward in the Flesh; but he is a jew which is one inwardly, and Circumcision 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 encountered: and so of the fourth particular.   

CHAP. V After what manner the Flesh with the lusts and affections thereof is to be encountered.  
AS in temporal warfare so in this Spiritual skill is no less requisite than strength, 
Skill requisite in encountering the Flesh.  especially having to do with such a cunning, deceitful, and subtle adversary, as the Flesh is, who for the most part prevails more by secret cunning, then open force. Experience also shweeths that our mightiest Enemies have received most notable foils of the weakest Christians, but else careful and skilful in the use of their armour.  
Now that we may know how to war against the Flesh, we are first to take notice how the Flesh warreth against us. Whereby we shall be the better enabled both to defend ourselves, and offend it.  
How the FLESH warreth against us. 
How the Flesh warreth against us.   
This may be specified especially in three particulars.  
First, 
Covertly.  that sometime its manner of war is covertly, and under colour of virtuous affections; that thereby we may be entrapped at unawares. So did the Flesh deceive both the Daughters of Lot. 
Gen. 19.31.  And the firstborn said unto the younger, our Father is old, and there is not a man in the earth to come in unto us, after the manner of all the earth Come let us make our Father drink wine, and we will lie with him, that we may preserve seed of our Father. A goodly bait to draw on Incest. Not unlike was NABALS answer unto David's messengers. 
1 Sam. 25.10.  There be many servants now adays, that break away every man from his master. Shall I then take my bread and my water, and my flesh that I have killed for my sheerers, and give it unto men, whom I know not whence they be? Agreeable hereunto was the ground of Ahabs' desire of Naboths Vineyard, 
1 Kin. 21.2.  Give me thy Vineyard (said he unto him) that I may have it for a garden of herbs, because it is near to my house, and I will give thee for it a better Vineyard than it; or if it seem good to thee, I will give thee the worth of it in money. Herein doth the Flesh resemble Harlots, 
The Flesh an harlot.  as they garishly attire themselves, that they may draw affections; so doth fleshly concupiscence garishly adorn and paint over the things desired, 
1 Thes. 2.5.  that by their seeming beauty (as Paul speaketh of a cloak of covetousness) they may bewitch us. 
Gen. 3.6.  And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat. Oh how glorious seems wealth to a covetous eye! It is the way to reputation, 
Note.  the best proof-armour of defence from wrongs, the only self-sufficient condition here on earth. Oh how goodly things are high Places, Honours, and Dignities in the eyes of the Ambitious! No vicious desires do so insinuate themselves into well-disposed natures as those which are coloured and cloaked with the show of virtues. Goliahs' sword lay hid under an Ephod, 
1 Sam. 21.9.  as much wickedness doth under the pretence of Religion.  
Secondly, 
By feigning flight  That at other times it saineth flight, that thereby for the present it may draw us into its ambushes, and (for the time to come) into carelessness, Security, Presumption, throwing ourselves into occasions of evil, and the like. 
When the Flesh may seem to be mortified but is not.  The Flesh indeed may seem to be mortified, as when the occasion is removed; when it is not violent, but quiet; when it is removed but from one sin unto another; when through terror in the conscience it is restrained from desired acts; and the like: but herein putteth it tricks upon us, 
Iosh. 8.15.  and (as Josuah by his flight from the Inhabitants of Ai, 
judg. 20.39.  and the Israelites from the Benjamites) getteth no small advantage against us.  
Thirdly, 
With open force.  that when It cannot prevail against us by any of the former ways, then as a roaring Lion setteth it upon us with all its force: yea, and at some times so prevaileth, that the very best and strongest of God's Children are for a time brought into very great straits, as S. Paul instanceth in himself in the seventh to the Romans.  
Add hereunto, that  
It's not in jest with us; 
Other considerations about the manner of its fight.  it doth not drouzily or unwillingly fight against us: It's at no time idle, neither through delay or negligence letteth slip any opportunity, whereby it may in any sort get the mastery. It's not partial, see king the mastery over this man, but in the mean time willingly vanquished by another; yea, it useth no small discretion in its fight; seasonably laying hold of all opportunities, as time, place, company, complexion, age, and such like. Thus how the Flesh warreth against us.  
How we are to war against the Flesh. 
How we are to war against the Flesh.   
It must be sincerely, impartially, discreetly, cheerfully, forcibly, seasonably and constantly.  
Sincerely.  
Both, in respect of the quality, 
Sincerely.  and quantity of those things which we are to oppose; 
Both in respect of the quality & quantity.  quality, we are not to mortify actions either natural or indifferent, we are not to oppose the motions of God's good Spirit, we are not to strive against the means of grace, but against our sinful and fleshly Lusts: quantity, we must not oppose one alone, 
jam. 2.10.11.  but as well all as one; for whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all: for he that said, Thou shalt not commit adultery, said also, Thou shalt not kill; yea, who so alloweth of one, cannot but allow of others, howsoever one sin is enough to damn any, though there were no more.  
Impartially. 
Impartially.   
Not mortifying or opposing, one which haply we like not in the mean time entertaining another, some bosom sin by us respected, but equally behaving ourselves towards all, being content (as Abraham at God's command, 
Gen. 22.16.  to kill his beloved son) to mortify our best beloved sins, our agag's, our darlings. 
1 Sam. 15.13.  Saul thought he had done well in sparing Agag, having killed the poorer sort of Amalekites, but through his disobedience his Kingdom was rend from him.  
Discreetly. 
Discreetly.   
First in opposing and striving against our darling sins, and then in crucifying the rest. Goliath being killed, 
1 Sam. 17.51.  the Philistims quickly fled. Ahab being wounded, how easy was it to have discomfited his Host? 
2 Sam. 17.2.  If David had been killed (according to Achitophel's good Counsel) then would all the people have returned in safety unto Absalon. As therefore the Aramites directed by their King did especially set themselves against Ahab, 
1 King. 22.31.  so must we against our beloved sins.  
He that would rid his ground of trees doth not lop them, (for they would grow again) but diggeth them up by the roots: root we up our best beloved sins; so shall our others as branches of a feled Tree quickly whither.  
Cheerfully. 
Cheerfully.   
As who thus do but what God requireth of us, by whom we shall be assisted in the performance of the same, and whereby we shall receive no small benefit to our whole man; yea get a particular assurance, that we are Christ's; for they that are Christ's have crucified the flesh with the affections and lusts. 
Gal. 5.24.   
Forcibly. 
Forcibly.   
As which will not be driven away without force and violence, you may rate away your dog by a few angry words. But what careth our Flesh for words? In dealing with it we must be void of compassion; the more cruel the better. Thus being cruel, we have compassion on our own Souls. The more we spare sin, the more hurt we ourselves: the more we favour our lusts, the less do we favour ourselves David would have had Absalon kindly dealt withal; 
2 Sam. 18.5.15.  but joab thrust him thorough. Thrust we sin thorough, so shall we not need fear its future rebellion. Deal we with sin, 
Simil.  as with old Agues harshly and roughly, till it be gone. Deal we with our lusts as the Priest's of old with the beasts to be sacrificed, cut their throats, and so offer them up in sacrifice unto God, which indeed will smell sweetly in his nostrils. Old wounds must have corrasive plasters. So sin before it can be done away. It's the cutting off of our right hands, the plucking out of our right eyes. Either must we put violent hands on the Flesh, with the lusts thereof, or it will upon the sudden rush upon us.  
Seasonably. 
Seasonably.   
Herein delay is dangerous, when corrupt inclinations do even begin to stir, then are they to be resisted, opposed, striven against, we must not give our Lusts any time of truce, any rest at all: though at first they may be easily overcome, afterward they cannot so be. 
Simil.  A Serpent the older it groweth, the more venom it hath, as a Lion the greater strength. A stain the longer it continueth, the hardlier can it be washed out. A Tree the longer it standeth, the hardlier can it be plucked up; thus it is with sin. The first motions thereto, are like Lion's whelps; let them continue a while, they will be as young Lions; let them have liberty to get out at the tongue, they will prove ramping and roaring Lions. We must not dally or delay, we must not take its word or expostulate therewith: we must not give it any respite, but instantly lay the Axe to the root of the Tree.  
It's no Repentance to leave Sin, when it leaveth us, 
Note.  or to give it over when we can commit it no longer, we must not let it alone till it die itself, but kill it whilst it might yet live.  
Constantly. 
Constantly   
As who must still go on in the work of Mortification, 
Mortification a main work.  proceeding day by day, and hour by hour without intermission, from one degree to another. There's no business so much concerns us as this, which is therefore to be set before all others, we must follow it as the Day-labourer doth his labour day by day, not making so much as one loitering day. This work is never at an end. Though we should live Methuselahs' days, yet might we still employ ourselves herein. We weed our Gardens, 
Simil.  and are ever weeding: Sins are ill weeds and grow apace: our hearts are a Stepmother to goodness, a natural mother to vice, and therefore as in that fruitless, so in this too too fruitful. The Captain that batters the enemy's sort a day or two, 
Simil.  and then gives over, gives the more courage to the Enemy and loseth his labour. So is it, if we war not unto the end, if we continue not our course of Mortification. 
2 Kin. 13.19.  If joash had smitten the ground five or six times, then had the Aramites been rooted out; so if we would be constant in opposing our Lusts, they would at the length give over. 
judg. 16.22.  As Sampsons' hair being cut off, grew again; so will sinne if, we do not daily lie keep it under. We must not with the Hypocrites mentioned by Isaiah hang down our heads like a bull rush for a day; 
Isa. 58.5.  but constantly persevere in the practice of this duty. Thus after what manner, the flesh with the lusts and affections thereof is to be encountered: and so of the fifth particular.   

CHAP. VI By what means the Flesh with the Lusts and Affections thereof is to be encountered.  
IT is not enough that a Soldier have skill, or know how to encounter his enemy, but also he must be so provided of Armour and Weapons, both offensive and defensive, that he be not constrained with shame and loss to turn his back in the day of battle. As therefore we have learnt how to encounter this our spiritual adversary; so are we in like manner to take notice by what means the same may be encountered.  
The means are not. 
By what means we are not to encounter the Flesh.   
First, To walk carelessly, and securely till we shall experimentally find ourselves to be encountered hereby, as dreaming (belike) that either because it doth not as yet assail us, it will not assail us at all, or because we meddle not therewith, it will not meddle with us.  
Secondly, to connive thereat for a time, till we shall judge ourselves to be better fitted and prepared for the encounter.  
Thirdly, to consent thereto, though but in show, as if thus we should be quickly freed therefrom.  
Fourthly, to put in execution any of those deeds of the Flesh, whereunto we have consented, as if we should not be troubled with any more.  
Fifthly, to fulfil the desires of the flesh; obey sin in the lusts thereof, and for a time go so fare therein, as the swinge of our corrupt heart would carry us, as if our yielding unto sin would make us loathe it, and the taste of the pleasures of sin in action, did not increase our natural thirst after iniquity.  
But they are either extraordinary or ordinary.  
Extraordinary. 
The extraordinary means.   
Fasting and vows, whereby extraordinary sins especially which possess us, (as so many Devils) are expelled. I have sworn and will perform it (saith David) that I will keep thy righteous judgements; 
Psal. 119.106.  and again, 
Psal. 39.1.  I said I will take heed to my ways, that I sinne not with my tongue. 
Psal. 69.10.  With him also it was usual to fast, as in like manner it was with St. Paul, 
2 Cor. 6.5.  who accordingly chargeth Husbands and Wives not to defraud one another, 
1 Cor. 7.5.  except it be with consent for a time, that they may give themselves to fasting and prayer.  
Ordinary. 
Ordinary means.   
Consisting as in the avoiding of such things as may further our lusts; so in the attaining of such as may repress the same.  
Things to be avoided. 
Things to be avoided.   
1 Excess even in things lawful. 
Excess in things lawful.  We must not go to the utmost of them; for if we do, it is a thousand to one we shall exceed from the utmost confines of lawful liberty, there's but a small step to the border of unlawful delights, wherein how easily may a man fall that comes so nigh them? 
Simil.  As he that would not fall into a ditch must not come nigh it, and he that would not be drowned, shun even the rivers brink; so that we may not be drunk, that we may not profane God's Sabbath, that we may not be lascivious, ambitious, covetous, or the like: we are in respect of these outward things to abridge ourselves of our lawful liberty, being sparing in meat, drink, attire, sports, ease, 
2 Sam. 23.15.  sleep, and the like. Oh, said David, that one would give me drink of the water of the well of Bethlehem that is by the gate; nevertheless (the same being brought, such was his moderation, that) he would not drink thereof, but poured it out to the Lord. The like was Abraham's, 
Gen. 14.23.  in refusing the King of Sodoms offer touching the spoil by him recovered. The like Saint Paul, who had learned in whatsoever state he was in therewith to be content, 
Phil. 4.11.  knowing both how to be abased, and how to abound: every where and in all things instructed both to be full and to be hungry, both to abound and to suffer need; yea, as excess in things lawful is dangerous in respect of ourselves, 
Excess dangerous in respect of others.  so it is also in regard of others: as is implied in that of Saint Paul, 
1 Cor. 8.9.  But take heed lest by any means this liberty of yours become a stumbling block to them that are weak, for if any man see thee, which hath knwledge, sit at meat in the Idols temple, shall not the conscience of him which is week be emboldened to eat those things which are offered to idols? and through thy knowledge shall the weak brother perish for whom Christ died? wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. As therefore Daniel purposed in his heart that he would not defile himself with the portion of the King's meat, 
Dan. 1.8.  nor with the wine which he drank; so must we resolve not to abuse our Christian liberty, 
1 Cor. 7.30.  but so to rejoice as though we rejoiced not; and to buy, as though we possessed not, and to use this world as not abusing it.  
2 The approving liking, 
Harbouring the causes of our sinful lustsses  entertaining, and harbouring the causes of our inordinate lusts and affections, viz.  
Ignorance; 
Ignorance.  whereby we become alienated from the life of God; 
Eph. 4.18.  of which the Lord by his Prophet, 
Hos. 4 6.  My people are destroyed for lack of knowledge.  
Pride; when men think it a disgrace to show forth the power of Religion. 
Pride.  The contrary whereof we read in King David, 
2 Sam. 6.22  who would yet be more vile (than he had seemed to Michal) and would be base in his own sight, the same being before the Lord, and to set forth his praise.  
Hardness of heart; 
Hardness of heart. Rom. 2.5.  A main cause of impenitency. But after thy hardness, and impenitent heart (saith Saint Paul) treasureth up unto thyself wrath against the day of wrath, and revelation of the righteous judgement of God.  
Carnal confidence; 
Carnal confidence.  whereby man makes flesh his arm, and trusts in it.  
Infidelity; 
Infidelity.  when men will not believe in God, do not persuade themselves of his perfection and all-sufficiency, as neither of his mercy & truth, or other his attributes.  
3 The occasions of sin; yea, 
The occaons of sin.  the very appearance of evil. Haply we may fall into an occasion, 
Note.  as one sailing by Sea meet with a storm, or one travelling by land be assaulted by a robber, but we must not seek an occasion; for he that willingly runs into danger deserves to pay for his rashness. Even the priests were to abstain from wine or strong drink, 
Levit. 10.9, 10.  when they went into the Tabernacle of the congregation. And the Nazarites, 
Numb 6.3.4.  not only to abstain from wine and strong drink, but also they were to eat nothing that was made of the Vine-tree, from the kernels even to the husk. To this end were the Israelites, as to eat unleavened bread seven days: 
Exod. 12.15.  so even the first day to put away leaven out of their houses. lest haply the having of it in their houses might have been an occasion to make them to break the commandment. 
Note.  So soon hath the heart given a secret consent to the desire of evil doing, as it consents to adventure on the occasions of evil doing. The withdrawing of a man's self from these things, is a pulling of the fuel from the fire, as the adventuring upon them doth blow the coals, and admister fuel also. Those are divers; as  
Evil company: 
Evil company. Psal. 119● 115.  Depart from me ye evil doers (saith David) for I will keep the commandments of my God. 
Prov. 4.14.  Enter not into the path of the wicked (saith Solomon) and go not in the way of evil men. And again, Be not among Winebibbers, 
Prov. 23.20.  among riotous eaters of flesh, as a little before. 
Pro. 18.20.  He that walketh with wise men shall be wise, but a companion of fools shall be destroyed. He himself found it by experience, 
1 King. 11.4.  his wives turned away his heart after other gods, and his heart was not perfect with the Lord his God, as was the heart of David his father.  
Evil places: 
Evil places. Gen. 14 12  By reason of the evil company, as Sodom unto Lot, 
Mat. 26.58  the judgement hall unto Peter, 
Gen. 42.15  Pharaohs court unto Joseph, 
1 Kings 22.32.  Ramoth in Gilead unto Jehoshaphat; Taverns, Alehouses, and Stage-playhouses unto many.  
Tempting objects: 
Tempting objects. 2 Sam. 11.2. Josh. 7.21.  as was Barsheba to David, the wedge of gold unto Achan, the painted beauty and garish attire of whores to many: 
Gen. 39.12  good Joseph would not stay alone with his mistress, and holy David prayed, 
Psal. 119.27.  To turn away his eyes that he might not behold vanity. As in like manner, 
Job 31.1.  Job made a covenant with his eyes.  
Want of a calling: 
Want of a calling. Note.  for those who have nothing whereon to employ themselves the devil usually useth to set on work.  
Want of diligence in ones calling: 
Want of diligence in ones calling.  for a man is never in better temper, then when by a conscionable walking in his calling he keepeth himself closest unto God.  
4. 
Unwillingness to fight.  Unwillingness to enter the lists with this our spiritual adversary: which is indeed for the most part occasioned partly through the sense and feeling of our weakness, 
Whence this let cometh.  partly through the supposed force and strength of our adversary, partly through our fear of the foil, and conceived impossibility that we shall not prevail, partly through the pains and diligence which we must use herein, and partly being loath to forgo the pleasures of sin.  
5. 
Lazi. esse and cowardice.  Laziness and cowardice; Security and carelessness, as whereby this active and vigilant enemy receiveth more courage, and in like manner more easily vanquisheth us.  
Things to be attained: 
Things to be attained. Faith. Act. 15.9. 1 Joh. 5. ●0 Eph. 6.16. Eph. 3.17.   

1. Faith: As which purifieth the heart over cometh the world, and is a shield whereby we may quench all the fiery darts of the wicked; yea, whereby Christ dwelleth in our hearts.  
2. Love: 
Love. Joh. 14.15.  If ye love me (saith our Saviour) keep my commandments.  
3. Fear: 
Fear of God.  both of God and ourselves; God, according to that of Solomon, 
Prov. 16.6.  By the fear of the Lord men depart from evil; and that of Saint Paul, 
2 Cor. 7.1.  Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, implied in that speech of Abraham unto Abimelech, 
Gen. 20.11  I thought the fear of God was not in this place, and they will slay me for my wife's sake; and that of Joseph unto his Mistress, 
Gen. 39.9.  How can I do this great wickedness, and so sin against God.  
Ourselves: 
Feaze of ourselves.  As where by we shall keep on our harness, have our weapons in readiness, be always on the watchtower for the discovery of our approaching enemy; yea, this fear will make us distrust ourselves, deny ourselves, renounce all carnal confidence in ourselves, and be the cause of our safety. Thus always fearing, shall be always blessed. 
Acts and Monuments.  Pendleton the proud cowardly yields and forsakes Christ, making shipwreck of a good Conscience; whereas on the contrary, fearful Sanders stands for the truth, sacrificing his life for the same in the midst of the fire.  
4. 
Fervent praver unto God.  Fervent and frequent prayer unto God at set times: As at other times upon occasion of some idle thought, tempting object, or evil motions unto sin, frequent ejaculations or short meetings with God, both are of daily and continual use, and will prove no less useful unto us, than they must be usual with us; 
Neh. 2.2, 4  As Nehemiah by occasion of King Artaxerxes his question, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart, secretly prayed to the God of Heaven, & was graciously heard. So being fearful of our lusts, 
Simil.  afraid of our natural inbred corruption, if we do but pray unto God through Christ, questionless we shall be comforted; yea, I may truly affirm that hereby especially we are daily kept from the execution of our corrupt and evil inclination. Whoso cannot pray, 
Neglect of prayer how dangerous.  neglecteth prayer, or prayeth not in faith, is at all times under the dominion of sin, in bondage & sla▪ very to his lusts, daily running into the very excess of riot.  
5. 
Daily renewing of our Covenant.  A daily renewing of our Covenant with God: and that both in respect of our outward members and inward affections; calling every of them as it were to an account, and both showing them wherein they have violated their allegiance unto God, and directing them how to oppose the flesh, and conform themselves to Gods will.  
6. 
Holy wisdom in the practice of the contrary to that evil whereunto we are incited.  Wisdom in the constant practice of the contrary to that evil whereunto we are incited: as to strengthen a crooked staff, it must be bend backwards. Thus, being tempted to gluttony, we must fast; to covetousness, be liberal; to intemperancy, be sober; to revenge, love our enemies; to prodigality, be thrifty; and so in other particulars, 
Gal. 5, 16.  Walking in the Spirit, that we may not fulfil the lusts of the flesh; 
Note.  This is to cross and thwart our fleshly inclinations, which abates corruption, and blunts the point even of Satanical temptations. Neither will it be amiss at some times to turn away the bent of affection to another object, though haply not the contrary, as who must be brought on by degrees so far to deny ourselves and curb our corrupt nature, as to do the very contrary unto that it commandeth; yea, herein also shall we manifest our wisdom in subduing our lusts, 
An excellent point of wisdom.  and preventing sins to come, if we do punish ourselves by fasting, giving to the poor, or otherwise, for sins already committed.  
7. Watchfulness: 
Watchfulness.  as well over our inward affections as outward members; as well over the motions that arise within, as the words & deeds that come forth. This is to consider our own ways, 
What watchfulness is, & wherein manifested.  a looking to our hearts, eyes, ears, tongues, hands, feet, and whole man. This is to mark what we think, say, and do, whether we go, to what end, by what warrant, and upon what calling. This is to keep the heart, and so the whole man with all diligence. Hereby shall we exactly know what corruptions we are troubled with, 
The profit hereof.  what things hurt us, what do help us, whether we grow stronger or weaker, whether corruptions decay or increase, whether our soul fareth well or ill. Had David been watchful over his eyes, 
2 Sam. 11, 2.  when he beheld Bathsheba, he had not with her committed adultery; had he been watchful over his ears, 
2 Sam. 16.4.  when he heard Ziba's treacherours report, he had not so rashly condemned innocent Mephibosheth; had he been watchful over his heart, 
2 Sam. 24.2  he would not have so vented the pride thereof, in bidding Joab go number the people; 
Gen. 19.33  had Lot been so watchful as he should, his daughters had not so cozened him; 
Mat. 26.33  had Peter not been too confident of his own strength, he had not denied his master; when we presume most of our own strength, 
Note.  then are we in most danger; when we are most distrustful, most suspicious of ourselves, then are we in most safety. 
Simil.  The more gates a City hath, the more ways the enemy may enter; the more windows a house hath, the more ways may a thief break thorough, and therefore the more care and watchfulness is required for prevention. Our little City hath store of gates, our house store of doors and windows, we must therefore be watchful over them, lest ruin come upon us ere we be ware.  
8. Spiritual joy and gladness, 
Spiritual joy and gladness.  in the worship and service of God, and the things which concern his glory; when the soul rejoiceth in God, it opposeth whatsoever displeaseth him; 
Prov. 2.10.  When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee, to deliver thee from the way of the evil man, from the man that speaketh froward things; to deliver thee from the strange woman, even from the stranger which flattereth with her words. I protest by our rejoicing, 
1 Cor. 15.31.  which I have in Christ Jesus our Lord (saith S. Paul) I die daily.  
9 Spiritual and holy medition, & that 1. of God's nature, 
Spiritual meditation of  2. of God's word, 3. of Christ's sufferings, 4. of heaven itself.   
God's nature: 
God's Nature. Psal. 5.4.  that he is not a God that hath pleasure in wickedness, neither shall evil dwell with him. The foolish shall not stand in his sight, he hateth all workers of iniquity. 
Prov. 5.21.  That the ways of man are before the eyes of the Lord, and he pondreth all his go. 
Heb. 4.13.  That there is no creature that is not manifest in his sight, all things being naked and opened unto the eyes of him with whom we have to do, 
Rom. 2.6.  who will render to every man according to his deeds; to them who by patiented continuance in well-doing, seek for glory, honour, immortality, and eternal life. But unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath. This is the will of God, 
1 Thess. 4.3  even your sanctification; and therefore as he which hath called you is holy, 
1 Pet. 1.15.  so be ye holy in all manner of conversation.  
God's word: 
God's Word. Rom. 1.16.  as being the power of God unto salvation; quick, and powerful, and sharper than any two-edged sword, 
Heb. 4.12.  piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, a discerner of the thoughts and intents of the heart. God's sword which doth most wound Satan and kill the body of sin, which in like manner through the assistance of God's Spirit shaketh the very foundation of man's corruption. Doth it incite us unto covetousness? what saith the Word? 
1 Tim. 6.10.  The love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves thorough with many sorrows: unto whoredom, what saith the Word? 
Heb. 13.4.  Whoremongers and adulterers God will judge. Unto wrath and envy, what saith the Word? 
Job 5.2.  Wrath killeth the foolish man, and envy slayeth the silly one Unto falsehood, what saith the Word? Lying lips are abomination to the Lord. 
Pro. 12.22.  Unto drunkenness, what saith the Word? 
Pro. 23.29.  Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? they that tarry long at the wine, they that go to seek mixed wine Unto theft, what saith the Word? 
Exo. 20.15.  Thou shalt not steal. The like might be instanced in every other particular.  
Besides, the Word containeth a twofold Catalogue the one of blessings for the penitent, the other of judgements for the impenitent. Moses in the 28. of Deuteronomy, laying down as it were a brief of both, as more briefly Saint Paul unto the Romans, 
Rom. 2.9.  Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile. The due meditation of either, with the certainty as well of the one as the other, serving not a little to further us in our mortification.  
Christ's sufferings: 
Christ's sufferings.  An especial furtherance unto mortification. 
1 Pet. 4.2.  For as much then as Christ hath suffered for us in the flesh (saith Saint Peter) arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin: that he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. Hereof the same Apostle informs us in the second Chap. Who his own self (saith he) bore our sins in his own body on the tree, 
1 Pet. 2.24.  that we bring dead to sins, should live unto righteousness.  
Heaven: 
Heaven,  who so looketh for Christ from Heaven, cannot but lead an heavenly life, for our conversation is in Heaven (saith Saint Paul) from whence also we look for the Saviour, 
Phil. 3.10.  the Lord Jesus Christ. So unto Titus, Teaching us that denying ungodliness and worldly lusts; 
Tit. 2.12.  we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious Appearing of the great God, and our Saviour jesus Christ. Thus Moses. He choosed rather to suffer affliction with the people of God, 
Heb. two. 25.26.  then to enjoy the pleasures of sin for a season; esteeming the Reproach of Christ greater Riches than the Treasures in Egypt; for he had respect to the Recompense of the Reward.  
Finally, that we may indeed mortify our lusts; deal we with them as joseph did with his Mistress, and Pharaoh with the Israelites.  
For joseph.  

1. Being tempted by his Mistress to lie with her, 
Gen. 39.8.  he gave her at the very first, a flat denial.  
2. He yielded sufficient reasons for his refusal, as well in respect of his master, herself, as God.  
3. Though she spoke unto him day by day, yet harkened not he unto her to lie by her, or to be with her.  
4. When being occasionally alone in the house with him, she had caught him by his garment, saying lie with me; he left his garment in her hand, and fled, and got him out.   
So being tempted by our lusts and enticed, 
We are to deal with our lusts, as joseph with his Mistress.  do we flatly refuse to yield unto them; render we also reasons of our refusal, that thereby they may appear the more unreasonable, as from the duty which we own unto God, the injunctions which we have received of him; the variety of blessings, whereof (through his blessing) we are daily made partakers. The unexpressable joys in Heaven laid up for mortified persons: the severity of God's justice to be shown on the impenitent: the filthiness and pollution of Sin; with sundry the like. But if yet they will not be gone, supposing to weary us with their importunity, we must be as resolute in refusing, as they in urging, even stopping our ears at their insinuating persuasions. Yet if at any time having some advantage, they make use of it, and lay hold on us, leave we our garments with them, and get us gone, rather than they shall force us to yield, and to become defiled; be we content to forgo goods, good name, friends, yea our very lives, that we may be presented chaste Virgins unto Christ.  
For Pharaoh. 1. He made the Israelites, 
Exod. 1.10.11.  bondslaves.  
2. He wisely compassed their destruction in the death of their children, when they were first borne.  
3. He commanded that the Male-childrens should be drowned. So 

1. Make we bondslaves of our lusts, as which then will quickly be gone from us.  
2. Do we wisely compass their death, 
Deal we with our lusts, as Pharaoh with the I raelites.  even at their very conception, at the furthest their birth, being then weaker than (afterward crushing the viper in the very shell) not suffering the same to come in, though knocking at the door of our hearts.  
3. Cast them in the sea, drowning them by the tears of true repentance.    
Object. But (may some say) here's a great stir indeed, much ado about nothing. God I thank thee, 
Lu. 18.11.  that I am not as other men are, extortioners, unjust, adulterers. I find not myself troubled with evil motions, and fleshly lusts, as are others: I never had such evil thoughts, or have been at any time assaulted with strange temptations, as such and such complain themselves to have been: I doubt not but that I may spare the pains that are here required, and y●● do well enough.  
Ans. 1. Thy condition is not unlike unto his, 
Simil.  who being desperately sick, is notwithstanding persuaded, that he is in good health; or the fools, which conceiveth himself to excel in wisdom. The more insensible thou art of thy lusts, and of thy spiritual bondage under them, the more art thou in bondage unto them, the more is thy whole man under their slavery. 2. Naturally we are Eagle-eyed in respect of other men's corruptions, but purblind in respect of our own, being hereof even willingly ignorant. 3. Whom the Devil hath once captivated, and marked for his own, he suffereth to walk according to their hearts desires; not troubling them as it were any further, as being already his own in full possession. 
Note.  Neither indeed careth he, which way he bring men under, provided he may in thrall them one way or other. 4. Unless thou oppose thy corruption, and use the means here prescribed for the kill of thy lusts; undoubtedly they will in the end kill thee, and be the everlasting destruction both of thy body and soul.  
Ob. But thus should I here live uncomfortably, as even those do which notwithstanding truly endeavour to mortify their lusts, according to the rule of God's Word.  
1. It's only at some times, not at all times, as especially when they do first begin to mortify their lusts, or God is pleased to visit them by some great cross or temptation. 2. Mortification, hath in it indeed pain and sorrow, sin having a strong heart, and so not soon killed, the same sticking as fast in our nature, as a tooth in our head, or our soul to our body, which will not be driven away without force and violence. 3. Though weeping may be in the Evening, 
Psal. 30.5.  joy cometh in the Morning: though our afflictions are many, 
Psal. 34. i9.  yet doth the Lord deliver us out of them all. 
Simil.  The Sun is sometimes eclipsed, sometimes darkened by Clouds; wait a little while, it will show its light. Our life seemeth uncomfortable: it will not be long ere we shall abound with comforts. Imagine we that any of us should fall, 
Simil.  and thereby break a leg or an arm, though in respect of the pain, we could wish ourselves in a manner out of the World; yet being well set, and carefully dressed, and daily growing more & more in strength, we live in comfort, that all shall be well: we are contented to sow in tears, 
Psal. i26. 5.  even to endure the painful dressing thereof, that we may reap in joy by enjoying the use of the same, as aforetime. Not unlike is our condition in this World; but much more comfortable, as being more certain. 4. This World is not our place of mirth; and in us sorrow must needs precede joy: 
joh. 16.20.  Verily, verily, I say unto you (saith our Saviour) that ye shall weep and lament, but the World shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.  
Ob. But if through Christ we obtain salvation, what need we task ourselves to this duty of Mortification? why may we not live as we list?  
1. Because Christ's sufferings are available unto no other, but such as mortifying their lusts and affections, live religiously and holily. 2. Because it's the voice of Christ himself; 
Luk. 9.23.  If any man will come after me, let him deny himself, and take up his cross daily and follow me. 
Tit. 2.14.  3. That he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar People zealous of good works.  
Ob. But many have here in this world used divers and sundry means to bring their body under, as by watching, fasting, scourging of themselves, going  and barelegged many miles together; who notwithstanding have had no comfort here in the assurance of God's favour, neither by all likelihood shall see the face of God with comfort hereafter.  
It's no wonder, 1. because Mortification as it consisteth not of some of those external shows of Will-worship at all; 
Wherein Mortification chief consisteth.  as to wear haircloth, scourge one's self, go on Pilgrimage, and the like: so it consisteth not wholly in the others, watching, fasting, and the like; but especially in the crucifying of the inward Lusts and Affections, which do even reign and domineer in them. 2. Because they persuade themselves that by those they do merit at the hands of God the forgiveness of their sins, with life everlasting, than which, what can more cross their present and future well being? 3. Because God hath thus in justice dealt with such sorts of persons from time to time, 
jer. 2.13.  even that by forsaking the fountain of living waters, they should dig unto themselves rotten cisterns.  
Ob. But the wickedness of my heart is such, the inordinate Lusts and Affections proceeding therefrom so many, that I know not either how to avoid such things as are to be avoided, or attain such things as are to be attained for the constant performance of this duty: so hard, whorish, crooked, blind, proud, covetous, rebellious, and stubborn is this heart of mine, that daily to my great disquiet, and no small vexation, I am tempted to innumerable evils; yea often times so strange, monstrous and unnatural, that I do even tremble thereat. 
Note.  Neither can I be free therefrom in any place, at any time, or in any condition, the same, even at Prayer in the Church: at the public or private reading the Word, etc. bending its forces against me, to withdraw my mind from God's service, and subject the same to its slavery: so that what to do, or what course to take, that those motions may not be turned into actions, I am even at my wit's end.  
Thy condition is such, as doth even befall the dearest Saints of God here on the earth, the Lord in wisdom suffering those thorns of the flesh to remain in them for their further humiliation; yet are they not to be contemned, though usual in the Saints, but by all means to be opposed, abhorred, loathed, encountered, we must not feed them, either by meditation or occasion: our hearts being of a Gunpowder disposition, whom a very spark of opportunity inflames, and sets all in a combustion. Now the means, 
Through the Spirit the preceding means become effectual.  whereby as well the former means become unto us effectual, as our daily lusts (how great soever) kept under, and further and further weakened, proceed not indeed from ourselves, though daily showing their efficacy in us, but from the good Spirit of God. Through the Spirit do we mortify the deeds of the flesh; 
Rom. 8.13.  as Saint Paul implieth. No man can mortify sin unless by the Spirit, 
Simil,  as no man by ordinary means vanquish a strong armed man without Weapons. We are as able with our little finger to shake the Foundation of the Earth, as to shake off one sin by our own strength. 
1 Cor. 3.6.  PAUL may plant, APOLLO'S water, but GOD alone giveth the increase: though our hearts were never so willing, and our pains in subduing our Lusts both continual and extraordinary; yet if the Spirit do not accompany us, all is nothing worth, as through whom alone the  means are blessed, and work together for the best unto us.  

How the Spirit helpeth our mortification.  But how doth the Spirit work towards the mortifying of Sin?  
1. By detecting and discovering sinful thoughts and actions. 2. by stirring up an hatred of them, and grief for them. 3. by kindling fervent Prayer, to get strength against them. 4. by bringing to mind sentences of the Word, which are as a sword to cut down sin. 5. by making us watchful against sin, to avoid all occasions of it, and use all sanctified means against it.  
Seeing the assistance of the Spirit is of such absolute necessity; 
How to obtain the Spirit.  what means are there to be used for the obtaining of the same?  
Some things are by us to be avoided, as others to be performed.  
Things to be avoided, 
Things to be avoided.  1. Resisting the Spirit, as did the jews. 
Act. 7.51.  Ye have always resisted the Spirit (saith St. Stephen) as your fathers have done, so do ye. This is, when men by arguments, reasons, and ocular demonstrations laid before them are convinced in their consciences of the truth; yet knowing that they are truth, will notwithstanding set down their resolution not to do it. 
Eph. 4.30.  2. Grieving the Spirit, that is, the commission of any thing that makes the Spirit to loathe the Soul. 
2 Thes. 5.19.  3. Quenching the Spirit, that is, carelessness in the using of the means of grace, whereby the Spirit is increased, or not cherishing the good Motions thereof, in the practice of such Duties as the Spirit moveth us to do.  
Things to be performed. 
Things to be performed.  1. We must out of a sense and feeling of our own weakness, acknowledge our inability, either in abstaining from that which is evil, or performing that which is good. 2. We must get an assured knowledge of the excellency of the Spirit, and all-sufficient operation herein. 3. We must even hunger and thirst for the Spirit. 4. We must by continued Prayer be earnest with God, to bestow him upon us, as is manifestly employed in that of our Saviour. 
Luk. 11.13.  If ye then being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the holy Spirit to them that ask him? 5. We must cherish every good Motion of the Spirit in our hearts, either to pray, or to hear, or to meditate, or to praise GOD, etc. not suffering the same to lie without Practice: Thus, by what means the Flesh with the Lusts and Affections thereof is to be encountered; and so of the 6th. Particular.   

CHAP. VII. Motives, or encouragements unto this spiritual Combat.  
AS the weapons of our warfare are not carnal, 
2. Cor. i0. 4  but mighty through God, to the pulling down of strong holds: so fight we not as uncertainly, 
1. Cor. 9.26.  not as beating the air, but in the assured and certain hope of a glorious and fruitful victory. 
Arguments whereby a Soldier may be induced to fight.  Many are the Arguments whereby a Soldier may be stirred up to fight; desire of revenge: fidelity to his King and Country; love to his Captain and fellow-Soldiers; an ambitious desire of honour; fear of present danger, and future shame, if the enemy be not resisted; The equity of the cause; Ignorance of the enemy's strength and forces: An enemy's weakness, and cowardice; remembrance of former Victory; with sundry the like, but with most this is the main, even the love of gain, the hope of an ensuing rich booty; probability of a goodly spoil: The very same is the Christian Soldiers condition. Many motives we have to induce us to mortify our concupiscene, whether habitual, or actual: 
See the fourth Chapter.  the flesh with the inordinate lusts and affections thereof (as I have already showed at large) but not any allureth us more (if so much) then the hope of profit; an assured expectation of many rare, sweet, excellent and comfortable Fruits ensuing hereupon. To this end let me here offer a brief of them unto your view.  
1. 
By fight against our lusts, we obtain.  We obtain unspeakable peace, and quietness of soul, even that peace of conscience that passeth all understanding. 
1. Peace of conscience. Phil. 4.7.  Being at war with our corruptions, we are at peace with our own souls: yea, most friends to ourselves, when we are most foes with our Corruptions. As war abroad, 
Simil.  is found to be a present remedy against civil dissensions of Subjects; so war with sin is the cause of our tranquillity with ourselves. A bloody war doth often occasion a settled peace; by warring against our Lusts we reap this benefit. Did we consider, that nothing causeth the God of Heaven to srowne upon man, but sin; that he is a consuming fire, 
Heb. 19.31.  and an everlasting burning; that it is a fearful thing to fall into the hands of the living God; that a wounded Spirit none is able to bear; 
Pro. 18.14.  that with the ungodly even the stones of the field, as in like manner all other creatures are at variance, would we harbour within us any thing that might displease God? would we not cut off if it were our right hand, and pluck out our right eye, yea, part with our very Lives at his command? 
Note.  how much more war against our earthly members, thereby to be reconciled to him? Did we but consider the excellency, utility, sweetness and worth of peace, whether outward or inward, spsrituall or corporal, with ourselves or others, God or Man, we would not thus serve our lusts and pleasures, we would scorn to enjoy the pleasures of sin for a season; we would willingly renounce if it were the whole World, rather than deprive our selves thereby of God's favour, and the comfortable fruits of the same. Do we war against our Lusts? we are not at war with our Maker. War we against our Lusts? our Souls dwell at rest, our consciences void of terror, amazement, disquietment. Crucify we the Flesh, with the affections and lusts thereof? we shall have little or no leisure to take causeless unkindnesses, to pick needless quarrels, and to provoke others against us by our injurious carriages; yea, 
Prov. i6. 7.  our ways thus pleasing to God, even our enemies shall become our friends.  
2. 
We have daily experience of God's powerful presence.  We have daily experience of God's powerful presence accompanying us, whereby even we (of ourselves poor silly weak creatures) do maintain war against such potent Adversaries, yea further and further grow upon them, and put them to the worst. What made the judges (whom God raised up to defend his People) to fight so valorously against the Enemy, but the certainty they had that GOD went along with them? Doth not the Captain of the Host of the Lord still accompany us to fight for us? 
Psal. i8. 29.  By the Lord have not we run through a troup, and by our God leapt over a Wall? Doth not God gird us with strength, and make our way perfect? Maketh he not our feet like Hinds feet, and setteth us on high places? Teacheth not he our hands to war, so that a how of steel is broken with our arms? and should we not then be encouraged to fight? 
A great wonder.  Is it not wonderful, that such weak and silly Creatures as we are, should so prevail over Satan that powerful Prince of darkness, as not to yield to the smallest motion of Sin with pleasure; but (as the Mariners of the Sea by pumping clear the Ship of the water, 
Simil.  it draweth, lest by the neglect thereof, the same further and further increasing) the Ship should sink) but earnestly to oppose it, expelling the same, partly by not yielding thereunto, or if upon the sudden we yield, by repenting thereof, and refusing to yield obedience thereunto, yea doing the contrary with pleasure and thanksgiving to our gracious God, through whom we are thus enabled in some measure to subdue our lusts? Oh the joy and gladness abounding in our hearts, when our GOD strengtheneth our hands to war by degrees to overcome those inward Beasts, Serpents, Cockatrices, young Lions, and Dragons! 
Indg. 4. 2i.  I assure my Soul that jael rejoiced no more in taking the Smith's hammer, and therewith fastening a nail in Sisera's temples, 
1 Sam. 17.51.  and David in cutting off Goliahs' head with his own sword: then the People of God boast of God's power, and rejoice in his Name, when they overcome the wicked one, by quenching his temptations, which are like fiery darts to slay the soul; they rejoice I say in that power of GOD enabling them (like judah as bold as Lions to resist their enemies, 
Gen. 49.9.  and defend their right, 
Simil. Gen. 49.14.  when others (like Issachar couching under burdens) are slaves unto Satan and their own lusts.  
Sometimes indeed the Saints are wounded and blacked with these fiery darts; 
The Saints gain by their former falls.  but they are never wholly overcome, nay even from hence do they through God's goodness reap no small advantage. 
Psal. 68. i3.  Have they lain among the pots? they rest not till they be as the wings of a Dove, covered with silver, and her feathers with yellow gold. Find they themselves in any sort defiled? they run to the fountain opened to the House of DAVID for sin, 
Zech. 13. i.  and for uncleanness. Yea, as great Soldiers when their blood is once drawn, are the more inflamed with desire of revenge: so are they further encouraged unto a swift pursuit of Satan, that they may bruise his head, and of themselves to take an holy revenge for their security and negligence in suffering the presence of God (which is to them as the Nazarite hair unto SAMSON) to be taken from them. Doth Satan watching his time, take them at unwares; as the Philistims shaved off SAMPSONS' locks whilst he was asleep? 
judg. 16.19.  Do they at any time fall through lack of circumspection? Through grace they lay the same to heart, and so redouble their forces, that they may overcome and tread down that Prince of darkness, 
Rom. 16.20.  being persuaded that the God of peace shall bruise Satan under their feet shortly. Through grace do they profit by their haltings, not to halt any more, being careful in the mean time that their haltings may be healed: 
Heb. 12.13.  therefore lift they up the hands that hung down, and the feeble knees, and make straight steps for their feet, lest that which is lame be turned out of the way. They learn wisdom by experience, as David did, when he perceived the falsehood of Saul his father in Law, he ever suspected him thereafter, and laboured always to avoid those snares which he laid for him: 
judg. i6. 3.  and Samson when he took the doors of the gate of the City; and the two posts, and went away with them, prevented the treachery of the Philistims (by whom once before he was deluded) which laid wait all night for him in the gate of the City, God's Saints (I say) by their holy fear, watch; experience of Satan's deepness, and their own weakness, learn to be more circumspect. Oh the loving kindness of God, 
The unspeakable goodness of God.  who hath reveiled all the wiles of Leviathan, the piercing and crooked Serpent, his cruelty, his importunity, his watchfulness, the divers ways whereby he hideth the nature of sin, that the bitterness thereof be not discovered, as also the naughtiness of our own hearts, ready at all times to give him entertainment; if through his goodness we did not watch over the same with all diligence. What a good God have we, who not only fighteth for us, but also advertiseth us of all the enemies of our salvation! Much was the King of Israel obliged to the Prophet of God, 
2 Kin. 6.9.  for revealing unto him the King of Arams' purposes against him, 
Simil.  as whereby he did more than once avoid the danger; but much more are we to our gracious God for reveiling unto us by his faithful Ambassadors Satan's manifold guiles, who is at all times, and in every place, and with every lust ready to deceive us; standing at our right hand to be our Adversary: yea for our sakes fiercely rebuking him. 
Zech. 3.2.  And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen jerusalem rebuke thee: Is not this a brand plucked out of the fire? Though we at some times fear to be overcome; though we may doubt that we are indeed overcome; though we may be as it were at the very last cast even ready to faint and give over; yet through the power of God are we so preserved, that not any shall pluck us out of his hands; yea, 
Hos. 14.5.  as the dew revives the withered herbs, the meditation of foregoing comforts shall so revive us, that our youth shall be renewed like the Eagles. Oh for pity, 
Psal. i03. 5.  that our God should thus by his powerful presence accompany us, and out of his affectioned love towards us, be ever arming us by his counsels, comforts, exhortations, threaten, etc. and yet that we should at any time give place to the Devil, in making provision for the Flesh, 
Rom. 14.13.  to accomplish the lusts thereof!  
3. No small glory doth redound unto God. 
No small glory doth redound unto God.  He that made the withered stick of Aaron to bring forth fresh flourishing Almonds, 
Num. i7. 8.  and made the poor man's withered hand to become whole, 
Mat. i2. i3.  to the glory of his name; and in like manner opened the eyes of the blind, 
Mar. 8.23.  even the same powerful God, by our daily Mortification, and the subduing the remainder of corruption wherewith we are diseased, defiled, wounded, getteth glory to himself, as who not only forgiveth our iniquities, 
Psal. i03. 3.  but likewise healeth our infirmities. To what end were we created, but to set forth the glory of God? Delaying to mortify our Lusts, we delay the performance of that duty, for which we came into the World: 
A necessary consideration to further Gods glory.  would we but consider that howsoever Satan with his Adherents hath done what in him lieth to hinder us from the remission of our sins, from renovation in Christ's blood, from sanctification of the Spirit, as in like manner he hath gone about to hinder the power of the Word, and blessing poured upon the Sacraments, and the Blessing that accompanieth the sanctified fiery furnace of affliction; out of which the Children of God come like purified gold; yea, and would hinder deaths sting to be taken away, and so us from lying down void of sin, pure chaste Virgins for Christ; and yet that he is letted in every of those his designs, would we by denying to mortify our Lusts, thus rob God of his glory? 
i Sam. two. 2.  As the men of jabesh Gilead answered Nahash the Ammonite requiring that he might thrust out all their righteyes, and lay it for a reproach upon all Israel. Give us seven day's respite, that we may send messengers into all the Coasts of Israel, and then if there be no man to save us, we will come out to thee. So might we, Satan endeavouring by his continued and reiterated temptations to draw us unto sin, that if we should not be succoured, we were unable to withstand him. 
Simil.  But as they were delivered on the seventh day: So inasmuch as herein Satan aimeth at the eternal reproach of our gracious God, and of his dear Son jesus Christ, and holy Spirit, with the shame of the holy Angels, our attenders, and our own who are the Israel of GOD, seeking to pierce our souls and bodies thorough with the speace of sin, 
1 Sam. 18.11.  as Saul cast a spear at David to have nailed him to the wall. Our gracious God, who is jealous of his own glory will undoubtedly by enabling us to oppose this our spiritual Nahash, and our sins his Ammonits', thus glorify himself. His head is already broken in the person of our Saviour: at sundry times also he hath had notable foils given him by Christ's members, being no more able to prevail against them, than Goliath against David; the Egyptions against the Israelites, the Canaanites against joshua and his Successors: What remaineth but that we should still continue the war, until in the full and final Mortification of our lust, to the everlasting praise of God's glory, he be trod under foot; As Naaman's servants unto him; 
2 King. 5.13.  My father, if the Prophet had bid thee done some great thing, wouldst thou not have done it? how much rather then, when he saith to thee, wash and be clean? So may I unto you. If the Lord would for the glory of his own name require us, to part with our goods, good name, lives; yea even the salvation of our Souls; we ought willingly to assent thereunto, much more when for our further and more comfortable fruition of those requireth us, but to mortify our Lusts.  
4. Through our remnant of corruptions mortified by grace, 
We obtain a continual holy fear, out of the sense of our own weakness.  we obtain continual fear, through sense of continual weakness on our own part; for certain it is, that if the Lord should leave us, but for a time; the very smallest temptation were of force to overcome the strongest Christian; 
Note.  the least fiery dart of Satan, which he taketh out of his own Quiver, being indeed extremely venomous, crooked and deceitful. The Wine that Noah drunk deceived him, who notwithstanding was not purposely excessive therein. He had strength no doubt to have overcome a stronger temptation, if God had not left him for a season: What a mean temptation was david's looking on Bathsheba, the damosels questioning of Peter, Dalilahs' feigned tears unto Samson? The Sins I confess in which the Saints fall thereby, as also the dishonour of God's Name, and the Church's damage through the same be not small; yet the LORD that brought light out of darkness, 
God's children profit by the sins of others.  doth even hereby work for the good of others, as who learn from the same, that even the best are unable to stand by themselves; and that if even the strongest sort of God's Giants, bright shining Stars in the firmament of God; have notwithstanding now and then slipped, yea fallen into gross and great sins; they themselves weak babes in comparison of the other, must be somuch the more watchful over their own ways, working out their own Salvation with fear and trembling. 
Note.  They are daily practised in the work of Mortification, do not with Cham and Shemei, scoff or rail at the falls or miseries of the Saints; neither with the filthy flies feed upon the sores of the Beast, leaving his whole parts, 
Simil.  neither (as those that would go into a Chirurgeons Shop, and take a profitable Instrument, serving to the cntting away of dead flesh, and therewith kill themselves) do they enter into the great Book of God's Scriptures, so wresting every thing, that the Word of life becometh unto them the savour of death; and Christ a stone of ease to his own, 
1 Pet. 2.6.  a precious stone, and a sure Foundation; becometh unto them a stumbling stone, and a Rock of offence; and the threaten of the Word, which to the godly are terrors to terrify them, and are said in the Proverbs to be the corrections of the Lord, 
Pro. 17. i0.  are scoffed at and counted but wind, 
jer. 6.10. Ezek. 7.7.  an echo or sound of an hill; but taking notice of their own corruption, and how easily they themselves may be thereby entrapped; they walk warily, always taking heed lest they also fall. Oh how many out of the faults of others gather poison, and not honey with Samson out of the Lion's belly! 
Luk. 13.2.  The jews in the days of Christ justified themselves in comparison of those on whom the Tower of Shilo fell, but were willed of Christ, in like manner to repent. Others have fallen, how soon may we? He that thinketh he standeth, 
1 Cor. 10.12.  must take heed lest he fall. Too too many there are which imitate the falls of the Saints, 
i Sam. 3i. 5.  as saul's Armour-bearer after the evil example of his Master, did in the like manner slay himself. 
Simil.  As Saul killed himself with his sword wherewith he had fought against his Adversaries, 
Many imitate the Saints falls, but do not with them repent.  so are there not a few which use the falls of the Saints as swords to run their souls thorough, falling by their example, as though God would be as merciful to them in their presumptuous fearful falls, as to those who fell through the violent flood of forcible and sudden temptations, or as though it lay in their hands to repent, as those extraordinary persons who had extraordinary repentance, given them of the Almighty that they might be examplars of Repentance: hereof though the Wicked make these ill uses, or rather abuses, yet are Gods Children, like good Husbands: 
Simil.  They profit always, both by the virtues of the Saints, and their infirmities; as good Husbands will make good use even of dongue. They learn, I say, hereby to work out their own salvation with fear and trembling. 
Note.  They learn also to take heed they fall not when they suppose themselves to stand; yea they also see a thousand infirmities in themselves which they would never have marked, if both they themselves had not fallen in some, and observed to have fallen in the like.  
5. We obtain hereby a passage to slay our outward and actual sins: 
We obtain a passage to slay our outward actual sins.  for when the Cockatrice is crushed in the shell, how shall it come to be a fiery flying Dragon? 
Simil.  When the leaks of the Ship are stopped, and the water which came in thereat emptied out, how shall it sink? and if the defects of an house be repaired, it cannot ruin.  
It is much more easy to quench the first sparkles of fire, then when they have increased into great Flames. Through curbing our inbred corruption we prevent many actual rebellions. 
How to prevent actual rebellions.  Let we the fire burn within, even give way unto our inbred lusts, (how well soever we look to the outside) impossible it is, but that the flame will burst forth in some one or other fleshly Lust; 
Mat. i2. 34.  for out of the abundance of the heart the mouth speaketh, and the corruption that is in the World is through Lust. 
2 Pet. 1.4.   
They that outwardly lead a good life cannot but be well reform.  
If indeed their life be truly good, coming like good fruit from a good tree; then as the same is pleasing and acceptable to God; so doth it necessarily imply the heart's reformation, but being only good in appearance and show, the sundry sorts of virtues wherewith it is covered, or rather hypocritically coloured, do but make the same more detestable to God. When the Fountain is polluted, 
Simil.  can the streams be wholesome? Because the Apples of Sodom are outwardly goodly and beautiful, must it needs follow that they are not dust within? Because the Situation of a City is pleasant, 
2 Kin. 2. i9.  must it needs therefore be granted, that the water is not naught; or the land barren? Who will call the froth of the Sea good for the whiteness thereof, or a foul wall pleasant because overcast with lime? or a Blackamoor fair though farded all over? Where there is inward sanctification, there is indeed outward reformation; but this without that is merely counterfeit, in which regard worse is by fare the condition of hypocrites, then that of Atheists, as to whom many woes belong; 
Math. 23.29.  Woe, woe, woe, with a witness.  
6. We shall have less to do in the end of our journey, 
We shall have less to do in the end of our journey.  if all our days we be breaking up our fallow ground. Oh how comfortable is this if we would duly weigh it in the just balance of the Sanctuary! If we have from time to time taken a particular account of our own ways: 
How to judge ourselves every day.  If we have at the least twice every day censured the false deceitful treacherous heart, and her doleful train of earthly members: if we have arraigned the traitor and her followers, the eye, the ear, the tongue, the hand, the foot: if we have demanded them in God's steed, whether they have been all the day gathering or scattering for God, or against him, upward or downward, glorifying God or dishonouring him; at home working in our father's service, or wand'ring with Dinah from our father's house; 
Gen. 34.1.  when the answer comes as in the presence of God, it will either be accusing or excusing, or deceiving (if we be not the more circumspect, and jealous over ourselves upon consideration of bypast deceitfulness) or flatte●ing. Now we (as I said before) being in the room of of God, must give and pronounce a right and just sentence, 
Simil.  every day and night; for as it is with them that justify the wicked, 
Pro. 17.15.  and condemn the righteous, both are abomination to God, so to condemn ourselves that day, when God's Spirit hath been working with us in every good work and duty (though on our part in great weakness and infirmity, as well in abstaining from evil, as performing of that which is good) is no small injury to God, as who hereby hides his manifold benefits bestowed upon us, and thus either in censuring the dispensation of his grace, (because it is not according to our wishes, or according to our sense and feeling, or as we have received of his Majesty in times past, or as others receive) or not acknowledging the same with thanksgiving. 
How dangerous it is for us rashly to condemn ourselves.  Thus I say to judge ourselves, as it is dangerous: So is it no less unprofitable, neither furthers it our Spirit in progress to Life eternal; nor doth it provoke the good Spirit of God to help us, since his Majesty getteth such an evil reward at our hand; nor get we hereby our consciences pacified, either yet obtain our hearts desire. It were best then as is manifest by the light of the Word (and I have found by experience dear bought) to let our souls keep silence to God, and to thank his Majesty every day for the least measure of grace; 
Note.  for indeed the least blast of the wind of the Spirit, is not only miraculous, and above deserving, but also above the highest measure of thanksgiving, either in this world, or in the world to come. Let then murmuring depart, and thanksgiving keep her room, whereby we shall obtain as greater peace of conscience, so greater increase of grace, to Gods both approbation and acceptation.  
Again, 
What we are to do when the Conscience doth justly accuse us for crimes committed.  if after trial the conscience doth justly accuse us in such and such points of blemishes inwardly and outwardly unknown to any; in ward, unknown either to Angels or Devils; outward, unperceived even by the most judicious Spirits (for of gross sins or such others, as holy men of God would judge worthy of censure, I do not now speak) we are in no ways to flatter or justify ourselves. In these blacks and blemishes I would counsel thee poor soul not to flatter thyself but deeply to accuse thyself, with great remorse. Thus censuring thyself, thus repenting for the sins of the day past, yea the sins of thy best, holiest, and most zealous actions, thou shalt go to bed with the voice of joy and gladness, of praises and thanksgivings. After that thou hast felt and uttered that which jeremy speaks. 
jer. 3.22.  It is of the Lords mercies that we are not consumed, because his compassions fail not; They are new every morning; thou liest down with an assurance of pardon; thou liest down as it were without sin; as who both grievest for thy sins committed, and resolvest to lead a new life. Hast thou performed this? 
Psal. 127.2.  joyful will thy night's rest be unto thee, God giving his beloved sleep; They certainly that have tasted this, and of this will say Amen to it.  
But this trial is yet to be abridged into a narrower room. 
An exact and compendious form of self examination.  Ere the evening come, we may not only forget the days wander, as in like manner the good influences of God's goodness towards us; but also we may be many times hindered from this great, necessary, profitable, and commendable trial, what by ourselves through sleepiness, and what by others; it being likewise a main policy of Satan to make us put the same off from one time to another, whence it cometh to pass, that the work becometh more difficult (this dongue requiring to be swept out every day, and we unable to remember two or three day's wander) It is then most requisite for the good both of soul and body, for the obtaining of that precious jewel tranquillity of mind, for the weakening and overthrow of the Devil's forces, to turn days into hours, as hours into minutes. If in praying, reading, conferring, Meditation, hearing of God's word, and the like, we be unfaith full, 
The delay of self trial how dangerous.  by the least delay of this self-triall, and self-judging, Satan getteth too much advantage towards the troubling of our tender Consciences, contrarily. If at all times, in all places, in all companies, and upon every occasion, out of our particular secret, separate walking with God; we shall take ourselves to do, demanding of ourselves as it were, What we said? What we thought? Whether we edified ourselves and others? Whether we glorified GOD or not? Whether we remembered ourselves, the Church, our end, the great day, our heavenly inheritance, though but by one ejaculation, or some Pilgrim's looks; we should quickly perceive the benefit, much good would it work to ourselves and others. Thus should we find what good we have received by others; how we have been affected with the company of the ungodly (as whether we have vexed our souls or not, whether we have reproved sin with boldness, or failed herein:) in what state our conscience standeth, as whether or not we have had mercy to keep the same undefiled; and the tenderness thereof continued, the same being in us both at home and abroad, as a sweet companion. Hereunto if we be attentive; thus if we do employ our time, gathering withal the good things which we have seen and heard abroad; as in like manner making use of all good provocations to sharpen us, (though this sort of iron to sharpen iron is very rare) the good which we shall reap hereby by will much ease our souls, and augment our spiritual treasure. Thus if we would do (I will not boast or whisper that I have exactly thus done, yet others have with all their might endeavoured herein, and mind through the assistance of God's good Spirit so to do unto the end of their Christian Race) we should thus doing get great abundance of extraordinary Christian joys and ravishments, as pledges, or the earnest of the Spirit given to us, under the hope of the fullness of eternal joys. If we have left off those glorious exercises, (not any ways hindering either praying, reading meditating, or any other spiritual work in the Vineyard; but rather much furthering the same) If I say we have omitted them, do we blame ourselves, if we have gotten dumb tongues in stead of open, withered hearts, in stead of mollified, dirt for gold, blindness for eyesalve, poverty of grace for riches, beggarly  for raiment of white linen; for a feasting, a troubled conscience, a show of godliness, for the power thereof; small mire and dew in place of great waters, senselessness for watchfulness, and tender feelings. If this be thy state, doleful is thy change, fearful this desertion. Thou must repent in time, getting thy heart and endeavours enlarged, mightily and sincerely renewing thy Covenant with God, whereby thou shalt at the length perceive why the Lord hath absented himself so long; and again enjoy his sweet presence, and the glorious tokens of his affectioned love.  
7. 
We do further and further hate sin.  We obtain hereby a further & further hatred of sin, an higher and higher detestation thereof, with all the several sorts of the same. In the Ceremonial law the same was shadowed under leprosies uncleanissues, unclean birds beasts, fowls, leprous garments, as also by the uncleanness of men and women, 
Levit. 11.12, 13, etc.  whosoever was defiled by any of those was to be purified from his uncleanness. In the verity are all these figures accomplished; Let us cast off the work of darkness (saith the Apostle) and make no provision for the flesh to fulfil the lusts thereof. 
Rom. 13.12.14.  He saith not, cast off the work, but the works of darkness, not the lusts, but the lusts of the flesh. So elsewhere, he saith not, purge out one part of the old leven, but purge out the old leven, 
1 Cor. 5.7.  that is every part, the remnant crumbs thereof, like to that where he saith that I may present you as a chaste Virgin to Christ. 
2 Cor. 1i. 2.  Will the Lord jesus look upon any unclean person? Shall it be perfected where it was not begun? So the same Apostle; 
Eph. 4.22.  Put off concerning the former conversation the old man, which is not a part of sin, but all the old garment thereof, as men when they go to bed put off all their , or those that cast away an old, ragged, torn, and worn garment, whereof they are ashamed, and never intent to put on again) and put on that new man which after God is created in righteousness and true holiness, 
Eph. 4.24.  even all the parts, not one part alone of the garment; we are to abstain even from all appearance of evil, 
1 Thess. 5.22.23.  and to be so sanctified, that our whole Spirit and soul, and body be presented blameless unto the coming of our Lord JESUS CHRIST; we must abstain even from the garment spotted with blood. 
Simil.  As the Nethinims left not in the Temple of Solomon any unclean thing not swept away: So must every one of us be a spiritual Nethinim in our own soul, to sweep away all uncleanness; yea, the least idle thought; 
Math. 12.42.8.  for it is not a King like Solomon that comes into this Temple, but one in every respect greater than Solomon the Sovereign of the whole World, who neither will nor can abide any uncleanness. His house, 
Note.  his bed, his garden, his tabernacle, his temple, (a Christian Soul is all those) cannot be too neatly and cleanly kept. Deserveth not such a guest who is purer than the Heavens, and abideth not where impurity is entertained: deserveth not he (I say) to dwell in a pure heart peculiar to himself? yea, so jealous he is, that he cannot endure that any other should come there, and being the great high Priest himself with the seven eyes, cannot be deceived with a show of purity; but (unlike unto the jealous Husband in Numb.) knoweth both when, how, 
Num. 5. i2.  and by whom his bed hath been polluted. If our Saviour's first coming required preparation of his way in our hearts, 
Math. 3.3.  and his continual presence with us; namely, since he went to Heaven, and married us to himself, 
Hos. 2.19.  in mercy, truth and compassion, the like; how then should we think to be arrayed, who are continually called to the marriage of the Lamb? If this standing continually by the preaching of the Word and Sacraments, benefits, promises, corrections, &c requireth such preparation; deserveth not his last coming greatest preparation of all, 
2 Pet. 3. i0.11.  when the Elements shall be dissolved, and the Earth burnt with fire (which notwithstanding never sinned, but was subjected to vanity for our sins? What manner of persons ought we to be in all holy conversation and godliness? Alas for pity, we weigh not such counsels and directions, prescribing us to cast away all our Idols, (as Rachel, Leah, 
Gen. 35.4.  and the family of jacob gave them to be buried ere ever they went to Bethel.) Alas, I say, and so may we all, we have journyed to God's Bethel with our Idols of abomination, taking hold on the horns of the Altar with hypocritical Adonijah, 
1 King 1.50. and 2.28.  and bloody Joab; yea, which is worse, we think to come to the Bethel of Bethels, GOD'S holy House in Heaven, notwithstanding we reserve yet some Idols not cast away, which are of us secretly worshipped, putting as it were a wall between God and us, as did the Idolaters mentioned by Ezekiel. 
Ezek. 8.7.  If such were their secret, how great think we were their open abominations? 
Satan's policy.  O strange policy of the Prince of darkness, by whom thousands are brought through the wicked imaginations of their heart, under that fearful woe; even who call evil good, 
Isa. 5.20.  and good evil, that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! how are they deceived with the false, arrogant, and perverse opinion of their own heart, about true repentance inward and outward? dreaming be like, that actual abstinence from actual sins is sound and sincere Repentance. 
Mar. 6.20.  What availed it Herod to abstain from many actual sins, in the mean time retaining one Idol, his sin of Adultery, or Incest? 
Isa. i. 1i.i2.13.14.  What availed it the Jews to continue their Sacrifices, observe the new Moons, and Sabbaths, offer incense, etc. in the mean time living in hypocrisy? Can the Lord away with the same? were not both themselves, and their whole Worship abomination in his sight? 
The intention of the heart not sufficient of itself.  Neither is it enough to allege the intention of the heart, if in the mean time their conversation be sinful: 
jam. 3.15.  such wisdom cometh from beneath. He that abhors one sin will abhor all; 
Note.  and they that rightly have respect to one of God's commandments, as they are Gods commandments, will have respect to them all; as he that breaks one, breaks all; for the Commandments are so linked together, that if one be broke, all will dissolve, except that one be repaired: 
Simil,  and as they that broke one of the Acts of the Medes and Persians (though unrighteously decreed) were put to death; 
Dan. 6.15.  and they that maintain any one Rebel, 
Simil.  are accounted of as if they had maintained all the King's enemies, (as accordingly Abimilech the Priest with all his Father's House were slain by Saul, 
1 Sam. 22.18.  for his supposed Conspiracy with David, in giving him of the Shewbread, and Goliahs' sword) and they that break any one Statute, are as well liable unto the King's censure, as if they had broke them all; 
1 King. 2.46.  (as Shemei found by experience through his going out of jerusalem, contrary unto Solomon's direction) so are all those liable unto the severity of God's justice, 
The danger even of one sin unrepented of.  which do wittingly and willingly maintain in themselves any one reigning bosom sin. May not an house set on fire in any one part, be at the length burnt to ashes, as well as if it had been set on fire in sundry places? will not one cord as well hang a thief, as many? may not Saul be as really slain by his one (one) sword, 
1 Sam. 31.4,  as he had been if every Philistim had given him a stab with a several one? nay, further: May not a Nail in the hand of jael as well destroy Sisera, 
judg. 4.21.  as Baraks' Sword or Spear could have done? a stone out of a sling, no less fell mighty Goliath to the ground, 
1 Sam. 17.49.  than his own sword cut off his own head? May not a man as well be drowned in a pond or pit of water, as in the middle of the Ocean? I may yet descend lower. May not an hair throttle one? a fly choke one? a crumb of bread occasion a man's death? It is thus with sin, with every sin, with the small lest sin, even the least wand'ring thought, the least idle word, the smallest sin (if any can be so truly termed) deserveth Hell fire.  
8. We do hereby attain unto a true hatred of sin, 
We hate sin for sin, or as it is a breach of God's Laws.  not so much for the punishment thereof, as for itself. For even Reprobates, though they hate not sin as sin, or because it is a transgression of God's Law; yet may they hate it in respect of the punishment ensuing thereupon: and so in outward appearance seem haters of sin. But Satan herein, howsoever with the Painter he draweth the colour of the fire; yet cannot he paint the heat thereof: 
The ungodly not true haters of sin.  though his Instruments seem haters of sin; yet are they not so in truth, but for by respects. They do not hate sin for sin, as the Saints do in heart, and outwardly testify in word and deed. 
Mortification like circumcision.  This precise Mortification answers very prettily to the Figure of Circumcision: as all the foreskin was put away; so will not the Lord have any one sin to remain in his Saints unmortified: which they are not accordingly to oppose, hate, and persecute unto the death. This sort of true Repentance, as it is prophesied in the Person of the penitent Idolaters; 
Isa. 27.9.  so is it verily accomplished in all penitent sinners, to whom our God makes all sin (and that for sin) so odious and detestable both inwardly and outwardly, that they cast it away like a menstruous clout, crying against their Sins, hence away, in token of their extreme indignation thereat. We understand that the Jews in sign of that inward hatred that they had at our Lord and Saviour without a cause, cried, Away with him, away with him, 
Luc. 23.18.  we out of this should gather an infinite and endless hatred against sin, 
The jews hatred of Christ an Argument to work in us hatred of sin.  as through which our Lord taking upon him our sins, suffered all this. We must even so hate it as to cast it out, to afford it no entertainment, and from our very hearts to cry against it, Hence, away, away with it: yea, daily and hourly to run unto God by Prayer for the assistance of his Spirit against the same; 
Note.  that if those pricks of the Flesh may not wholly be removed, and we wholly rid of this Old man during our abode here in this vale of misery; 
Rom. 6.12.  yet that sin may not so reign in our mortal bodies that we should obey it in the lusts thereof.  
Thus ye see, that howsoever our good God is pleased to leave even in his dearest Saints some dregs of corruption (as the Canaanites were left in the land, 
jude 2.3.  for the further trial of the Israelites) yet as out of the belly of the Lion Samson had honey, 
judg. 14.8.  so even out of them, and in the daily mortifying of them, the Saints gather no small store of fruitful benefits, and heavenly comforts, sweeter than the honey and the honeycomb. Thus of the motives or encouragements which we have unto this spiritual Combat; and so of the seventh Particular.   

CHAP. VIII. Necessary Caveats to be observed in this spiritual Encounter.  
AS in temporal Warfare, it is ordinary for the General of the Army to direct his Soldiers how to behave themselves in the Battle, 
Directions no less needful in this spiritual, than they are in the corporal warfare.  when, where, how, and against whom to fight; what Weapons to use, what courses to take, to daunt the enemy: how to discern and make use of advantages; against whom especially to bend their forces: how to prevent the enemy's Stratagems; and so in other particulars: no less requisite is this course in this our spiritual Warfare. 
2 Sam. 21.15.  Skilful David may venture too fare to the endangering of his life: 
2 Sam. 11.16.  wary Vriah may step into the forefront of the Battle, and fall; when as another standing had been fit for him. 
1 King. 22.32.  The Captains of the King of Syria may mistake Jehosophat for Ahab; 
2 King. 14.12.  Amaziah may provoke jehoash to his own overthrow; 
1 Sam. 4.3.  the Israelites may so rely upon the Ark of GOD coming amongst them, as if assuredly they should be saved from their enemies, that as well they themselves shall be vanquished, as if taken by the enemy. Benhadad with his two and thirty Kings that helped him may be drunk, 
1 King. 20.16.  not dreaming in their jollity that an handful of Israelites shall vanquish both him, them, and their populous Armies. Thus may it befall us in encountering the Flesh. Caveats therefore being prescribed, accordingly must we follow our prescriptions.  
The Caveats are these. 
The Caveats.   

1. 
We must not be lets unto ourselves in vanquishing our corruuption.  We must not through our worldly mindedness, or unnecessary employment of ourselves about the things of this world, be let's unto ourselves in vanquishing our lusts, as ESAV deprived himself of the blessing through his wearisome hunting; and the Gadarens bad CHRIST departed out of their bounds; 
Mat. 8.34.  and the wicked Jews caused God to departed frm the Temple. 
Ezek. 10.  How can those vanquish their lusts, which do not so much as to this end set the least time apart?  
2. 
We must not cast away our armour or in any sort yield.  We must not cast away our Armour, or in any sort yield; but still keep firm our confidence in GOD; For, if any man draw bacl, his Soul shall have no pleasure in him: 
Heb. 10.38.  Whereunto that of the Psalmist agreeth. For lo, 
Psalm. 73.27.  they that are fare from thee shall perish: thou hast destroyed all them that go a whoring from thee.  
3. 
We must be wise in the application of Scripture unto ourselves.  We must not apply unto our falls of infirmity such places of Scripture as are to be understood of theirs that sinned presamptuously (as that of Eli unto his Sons. 
1 Sam. 2.25.  If a man sin against the Lord, who shall entreat for him?) or such as are spoken of Reprobates; as that unto the Hebrews, 
Heb. 6.4.  It is impossible for those who were once enlightened, and have tasted of the heavenly gift, etc. if they shall fall away, to renew them again unto repentance. And again, 
Heb. i0. 26,  If we sinne wilfully after we have received the Knowledge of the Truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of Judgement, and fiery indignation, which shall devour the adversaries. So that of Peter: 
2 Pet. 2.20.  For, if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning, etc.  
4. 
We must prepare for new contrary winds  We must prepare ourselves for new contrary winds to hinder us in our spiritual sailing to Heaven: though already we have been assailed by divers: neither must those so daunt us, as that we are not to imitate Christ's Disciples, 
joh. 6.19.  who when through the vehemency of the Tempest their Ship could not sail, endeavoured notwithstanding to row. Though we cannot go on in the course of Godliness so swiftly as we would, we must notwithstanding go on, though in a smaller degree.  
5. 
We must cry out against our sins.  When we perceive ourselves to be over mastered by any temptation, and even forced as a forced woman; 
2 Sam. 13.19.  then must we with Thamar (forced by deceitful Amnon in the privy Chamber of our heart) openly cry out against the Devil with a penitent heart, that the Lord may avenge our quarrel, 
2 Sam. 13.29.  as Absalon was stirred up to be avenged of Amnon.  
6. 
We must avoid security.  We must beware of the false bed of security and deceitfulness of sin, (notwithstanding our experience of God's former presence) lest any ways delighting therein, 
Cant. 3.2.  we be driven to seek Christ, but lose our labour. Justly doth the Lord punish this sin of security by desertion, than which what can be more grievous to the Saints? Grievous undoubtedly it was unto David, 
Psal. 51.8.  when being thus chastised, he cried unto God, Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit. Jonah was asleep, but the stormy tempest, and stinking belly of the Whale awaked him. David was asleep, but the sword awaked him. Noah was asleep, but Cham's scorning awaked him.  
In this bed lay the israelites, but 70. years' Captivity awaked them. Oh if we could learn wisdom by their folly, and their after repentance stir us up unto repentance! If God thus punish his own children for their security, 
Note.  what shall be the Portion of the wicked that are in a dead slumber? how sudden and strange, how fearful and terrible, how horrible unutterable shall their wakening be? Such was cain's, Achitophel's, Pharaohs, Indasses', saul's, Abimilecks, Belshazzars and divers others; how fearful they were here, their ends show; how lamentable their last shall be, when at the blast of the Trumpet they shall rise out of their graves, 
Mat. 25. i2.  that of the foolish Virgins may declare; woe, woe, woe; woeful is their condition when they shall behold the terrible Judge coming in flaming fire to render vengeance unto all such as know not God, 
2 Thes. 1.8.  neither obey the Gospel of our Lord jesus Christ. If the beginning of their sorrows be so terrible, what will the end be? O who can express the the thousandth part of that which they shall then feel? If their entrance into Hell be so fearful, what are the fire, worm, blackness of darkness, perpetual separation from God, his Angels, and Children, and whatsoever might afford them any comfort? Then shall not we repent that God hath been pleased here to awake us by his gracious corrections, and merciful visitations out of the bed of security: then shall our mouths be filled with laughter for our deliverance out of the captivity of Babylon. Then shall not we forget to sing our perpetual Hallelujah, when we shall experimentally feel an actual difference made between the wheat and the chaff, the gold and the dross, the good fishes and the bad, the good ground and the evil, the fruitful tree and the barren, the sons and the bastards, the sheep and the goats, the good figs and the rotten, the woman's seed and the Serpents, Gods children and Satan's. Then shall we with one mind and voice bless the glorious Trinity, that as our wakening differed from the wickeds, so also our Portion. Oh blessed be our God, 
Psal. i7. 15.  we shall behold his face in righteousness, and shall be satisfied when we awake with his likeness.  
7. 
All sins have not the like proportion of labour in mortifying.  We must not think that all sins have the like proportion of labour in mortifying; the greatest is to be employed about our inward inbred corruption, as being our greatest and most deceitful enemy, opening the door to all the rest. 
jer. 39.3. Simil.  As when the gates of Jerusalem were made open for Nabuchadnezzar, all his Nobles, Servants, and Soldiers; in like manner entered thereat, ruining as well Jerusalem itself, as the Temple of God which was the beauty thereof. So, if our hearts shall once admit that cruel Nabuchadnezzar the devil, such a rout will also enter in, that thereby as well the powers of the soul as body, shall be captived, and more hardly used, than those Kings whom Adonibezek kept in slavery; 
judg. i. 7.8  when this is by Satan misused, defiled, or polluted, complain we unto God, as God's people did of Antiochus Epiphanes for polluting their material Temple. 
Psal. 79.1.  O God, the Heathen are come into thine inheritance, thy holy Temple have they defiled, they have laid jerusalem on heaps. So shall we find that as Antiochus (notwithstanding of his power and craft) was in God's good time severely punished, his pride abated, the pollutions of the Temple cleansed, Idolatry abolished, Images broke in pieces, the blood of the Saints revenged, the Temple re-edified and gloriously adorned: so Satan shall be dispossessed, and we set at liberty. 
joh. 2.15.  As Christ's entry into the Temple of jerusalem was powerful, to the casting out of the buyers and sellers, and overthrowing the Tables of the Money-changers, and seats of them that sold Doves; so shall his entrance be into our souls to the ejection of Satan who hath stolen thereinto. Then shall Satan with greater shame be excluded, together with the whole rabble or devilish host of wicked thoughts by him brought in, 
2 Chron. 2.  than Azariah was shut out of the Temple by the Lords Priests, for presuming to offer incense in the house of the lord 
Note.  Oh shameless impudent spirit, who hath been thrust out of Heaven, 
jude 6.  and compelled to departed out of men whom thou hast possessed, 
Mat. 9.33.  and when we were dead in sins and trespasses wast through God's mercy cast out of us, 
Eph. 2.1.  and since the first time of our conversion art hated and abhorred of us; and when the fiery flames of zeal and love were strong in us, (we speak it to God's glory) hast been often vanquished by us, and been forced to fly from us; yea, through the power of our pitiful God, and his blessing on our prayers, watching, fasting, reading, meditating, on the sweet Word of Life, conferring, retiredness, (whence have proceeded unspeakable Joys, yea rather unutterable Ravishments, when we could have said with Peter, 
Mat. i7. 4.  It is good for us to be here, and which we could abundantly discover, if it were not lest the sense of the now want of them might wonderfully discourage us, or that others the Saints of God should think that we glory in ourselves) and such like heavenly exercises hast even trembled and quaked; how darest thou now thou caitiff, thou hell hound, thou damned wretch, thus usurp the seat of God, or defile his holy Temple? even this shall add unto thy torments. Now seeing that the full and absolute possession of the heart is that whereat Satan mainly aims; it must be your care O dear sons and daughters of God, to keep the same with all diligence: 
Pro. 4.23.  but if haply he hath already got possession; you must by all means endeavour to get him dispossessed, and thereafter still to be cleansing and washing the same from the filthiness he hath left behind, which being but a little neglected, will put you to a great deal of trouble; and as a root of bitterness quickly manifest itself in its pernicious fruits.  
8. 
Of the first motions of sin we must neither be too curious, nor altogether careless.  Touching the first motions unto sin in us, (getting grace to resist the same indeed, though not without great grief of mind) we must neither be too curious, neither yet altogether careless thereof. Too curious, in a substantial and deep trial of them, most of them being so vain and idle, as we cannot imagine whence they should arise in us: 
To be too curious about them is harmful.  Thus to do, were to go about a work both harmful, impossible, unprofitable, and cumbersome: harmful, as whereby we hinder our peace of Conscience, and put off a better exercise, even the true trial of our heart, with the sincere Circumcision of the same: impossible, as who shall never be able to comprehend their number, no more than we are of the Stars of Heaven, or sand which is by the Seashore: unprofitable, inasmuch as when we have done all that we can do, they are inevitable; not the holiest men of God, (extraordinary persons) being freed therefrom: cumbersome, as which would continually employ us, so that we should not perform any other duty, how comfortable or profitable soever; the same being indeed as sudden, so through God's goodness no less swiftly flying away: 
To be altogether careless of them dangerous.  Altogether careless, as which proceed from an heart in part unsanctified. By reason of them our tender Consciences must at some times deeply lament, even that the house of the soul which should be filled with the glory of God, is any ways filled with such smoke as ariseth from the fiery furnace of the heart not wholly reform. 
Simil.  That they may be restrained, the Stone must be put on the Wells mouth, our hearts enclosed as a Fountain, not else to be opened, but when some springs of heavenly waters are to be drawn from thence to refresh the thirsty soul, 
Gen. 29. i0.  as Jacob when Rachel came to water her Father's Sheep, removed the stone from the wells mouth, and after they were watered, put it on again.  
9 
We must ask pardon for our secret sins.  We must not in any case neglect to ask pardon for our secret sins which we drink in, whereof we are not ware, and which seldom come to be remembered of us. As we are to pray for the pardon of presumptuous sins, of the sins of our youth, of sins known; so are we to pray to be cleansed from secret faults, 
Psal. i9. i2.  sins unknown: though unknown to us they enter in; 
Gen. 3i. 30.  yet as Jacob (upon Laban's complaint that his Gods were stolen) suspected no doubt that some of his had them, 
Gen. 35.2.  and so could not rest satisfied till they were delivered unto him, and he had buried them; 
Simil.  so may we suspect that we are guilty of no small number of them, and accordingly pray to be forgiven them.  
10. 
The flesh not always mortified when it seemeth so to be.  We must not conceive that the flesh is indeed mortified, when it seemeth so to be; for seemingly it may be, when indeed it is not; as when the occasion of sin is removed, when it is not violent: when its act is removed from one sin unto another; when through the fear of judgement it is restrained: when the strength of nature is spent, etc. our evidence must be sounded, then in those, else it is but very slender.  
11. 
Mortification must be continued.  Having aswell to our own as others thinking mortified our lusts, our work is not then at an end. The heart is not so mortified, but there is still sinful corruption in it, which requires continual Mortification.  
12. 
Faith in Christ must precede mortification.  We must not conceive that first we must be moritfied, and then lay hold on Christ for remission of sins: for till we be (in some measure) assured of the pardon thereof through Christ, we shall never sound slay the same, 
Note.  mortification being indeed a fruit of faith.  
13. 
Lust's to be distinguished the one from the other.  In opposing our sinful and fleshly lust, we must carefully distinguish between them and others; for all are not carnal, but some natural, as others spiritual. Those from these may be thus differenced. 
Fleshly lusts how discerned.  They are ever immoderate; They are for the most part unsavoury and loathsome: They are unto flesh and blood marvellous pleasing, and give corruption a marvellous measure of Contentment. They leave nothing but vanity and vexation of spirit behind them.  
14. Howsoever, after many a fiery dart thrown at us, we meet with many others, haply old ones made with a new devise; or it may be new ones, wherewith we were never before either acquainted or assaulted; 
We must not give over to fight even to the end.  yet must not we give over; but after the example of PAUL and other Worthies, fight the good fight, 
Gal. 6.9.  not being at any time weary of welldoing as who in due time shall reap if we faint nor. Had we but grace thus to lay the matter to heart, that if we fight not, we shall live in slavery under the devil, the world and the flesh, of all others the greatest, or rather the only slaves; but if we fight manfully, and persevere therein, we shall be conquerors over all those, and as victorious Kings trample Satan under our feet; we would seek to prevent our own misery, and get an assured possession of glory, gather courage in our decayed spirits, and lustily go on. Did we but call to mind how often the Lord hath been pleased heretofore to help, the same, 
1 Sam. 7. 1●.  would be as Ebenezer unto the Israelites to encourage us against our spiritual Philistims. As the Israelites in after ages, reading how Joshua had once before discomfited Amalek, 
Exo. 17.15.  and of the Altar which Moses did then build, calling it by the name of Jehovah Nissi, that is, the Lord is my banner; could not but be encouraged hereby to have wars with them; 
Simil.  so is it with God's children calling to mind their former spiritual victories: of whom it may be more truly said, than David did it of Saul and jonathan: 
2 Sam. 1.22.  From the blood of the slain, from the fat of the mighty, the bow of jonathan turned not back, and the sword of Saul returned not empty. 
Note.  They have greater joy and gladness, with more pleasure and contentment, in striving against their corruption of nature, (which by degrees they still lessen and weaken) than the greatest soldier hath to glut his sword with the blood of his enemy. Strive we against these beasts (our beastly lusts) as Paul fought with the Beasts of Ephesus; 
1 Cor. 15.32. Beastly men either or both.  those were outward, but these are inward beasts. If those had prevailed, they would only have killed the body if these should, they would destroy both body and soul: those might have been overcome with bodily weapons; these not otherwise but by the whole Armour of GOD, Faith, Hope, Repentance, the Word, Prayer, with the other pieces; yea, in fight against these, God's power is after an especial manner manifested. Quit we ourselves then like men, 
judg. 16.39.  so dealing with our lusts as Samson with the Philistims, even by slaying moe of them hereafter, then heretofore we have done; as he moe at his death then in his life; yea, 
i Sam. 15.3.  as Saul should not have spared any one Amalekite, but utterly destroyed them all: so do we destroy the whole brood of our sinful and fleshly lusts, not sparing any one of these cursed Amalekits. Thus of the Caveats to be observed in this our Warfare, and so of the 8. Particular.    

CHAP. V How to discern when we prevail against the Flesh, with its inordinate Lusts and Affections.  
AN enemy is not always vanquished when he seemeth so to be: 
Iosh. 8.15.  joshua and all Israel made as if they were beaten before the men of Ai, and fled by the way of the wilderness; yet was it merely out of Policy, to draw them out of their City, 
judg. 20.39.  as afterward the Israelites to the same end used the same Stratagem when they discomfited the Benjamites. It is thus with our Lusts, they may seem to be mortified, when indeed they are not, but only wait their fittest opportunity to do us mischief. 
Signs whereby to discern whether our lusts be mortified.  How then we should judge of them, many or few, great or small, strong or weak, violent or peaceable, conquerors or conquered, discern we by these signs.  
1. 
Gal. 5 24. They are Christ's.  They that are Christ's have crucified the flesh with the affections and lusts: and they that are in him, walk not after the flesh, 
Rom. 8.1.  but after the Spirit. 
How to know whether we be in Christ.  Art thou in Christ? then thou art a mortified creature, else not.  
Q. How shall I know whether or not I am in Christ?  
A. If thou walkest in the light; 
1 joh. 1 6.  if thou walkest as Christ walked; 
1 joh. 2.6.  if thou keepest his commandments, 
1 joh 3.24.  and hast his Spirit in thee; if thou perseverest in the knowledge and obedience of the Cospel: 
1 joh. 2.24.  if thou art fruitful in good works; 
joh. 15.2. 2 Cor. 5.17.  if thou art a new creature, teh art thou in Christ.  
2. 
Rom 8.1.  They that walk after the Spirit walk not after the Flesh. 
They walk after the Spirit.  Walkest thou after the Spirit, than walkest not thou after the Flesh, but art a mortified creature.  
Q. 
How to know whether we walk after the Spirit.  How shall I know whether or not I walk after the Spirit?  
A. If thou walkest after the Spirit, than livest thou not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit of grace and sanctification. Thou earnestly desitest both to know and walk in the good way. Thou dost in every thing run unto God by prayer, that he would guide and direct thee. Thou resolvest in every thing to please God. Thou preferrest his will unto all things else, profits, pleasures, preferments, yea and thine own life too. Thou walkest carefully, warily, and circumspectly, always ordering thy steps with discretion, lest thou shouldst in any sort tempt, vex, grieve, or quench the Spirit.  
3. 
Rom. 6. 1●. They are alive unto God  They that are indeed dead unto sin, are alive unto God, through jesus Christ our Lord. They do really and truly partake as well of the virtue and efficacy of Christ's death unto Mortification, as of his Resurrection unto newness of life. Being on the one part mortified persons, in whom the death of Christ hath broken the force of sin, that it cannot reign, in whom the vigour and force of sin (which is the life thereof) is crushed and extinct, in whom sin cannot bring forth such bitter fruits as it was wont to do before sanctification, 
Simil.  who therefore even as men who have so lost their bodily strength as it cannot be recovered, are said to be dead while they live, how soever sin doth still remain in them, are truly said to be dead thereunto, because the power and strength of sin is sore abated, and daily lessened and weakened, so on the other part are they quickened and moved by the holy Spirit to do what is pleasing, and acceptable in God's sight. 
A difference between nature and grace.  It's so in nature I confess as it is in grace, he that is corporally dead, doth not corporally live, but he that is spiritually dead, doth spiritally live, he is dead indeed unto sin, but alive unto God, yea, his being dead unto sin, 
Note.  doth argue that he is alive unto God, as his being alive unto God, that he is dead unto sin.  
4. They that are dead are freed from sin. 
Rom. 6.7.  They that are spiritually dead by mortification, 
They that are spiritually dead to fin are freed therfrom.  they are freed (I say) from sin, not in regard of its infection, I confess, nor in regard of its corruption, which cleaveth to their nature, as skin to their flesh, or as flesh to their bones; nor in regard of the temptations unto sin, 
How a child of God is freed from sin.  the godly being subject unto all these whilst they are in this life; but in regard of the guilt and punishment of sin, which is forgiven them through Christ, as also in regard of the authority, dominion, rule, command, and compulsion of sin, from which they are freed; so that although they do sin; yet are they not led or ruled thereby. Art thou thus freed from sin? then art thou spiritutually dead, a mortified creature.  
Q. 
How to know whether we are freed from sin.  How shall I know whether or not I am thus freed from sin?  
A. If thou hast no purpose at all to sin, but determinest with David to keep Gods righteous judgements, 
Psal. 119.106.  and so in all things to please him. If thou art afraid of sin, and with joseph resistest the enticements which may provoke thee thereunto, 
Gen. 39.10.  shunning every occasion of sin, and curbing even thy sudden motions unto evil. If thou daily callest upon God to strengthen thee against the power of sin. If sin daily decreaseth in thee, so that thou findest its force and vigour more and more abated. If thou art truly grieved at thine own and the sins of others. If thou rejoycest at thine own, 
Rom. 7.24.  and the spiritual freedom of others, loving thy dear Saviour which hath freed thee, 
Rom. 9.2.  and tendering the glory of him thy deliverer above thine own salvation. Thou art thus freed from sin, and so spiritually dead; indeed a mortified creature.  
5. 
2 Cor. 5.17.  They that are new creatures are mortified creatures. 
They are new creatures.  Old things are passed away, if all things are become new. The more renewed thou art, the greater thy reformation is both in heart and life, the more dost thou prevail against thy corruption; the greater is thine increase in the practice of Mortification. 
How to know if we be new creatures. An universal change.  Whether dost thou not find in thyself an absolute change and alteration from that thou wast heretofore? Hast thou not now new eyes, 
New eyes.  leaving with delight to behold vanity, covenanting against Lust, and searching into the wonders of God's Law? Hast thou not now new ears stopped against the enticements of the Serpent, 
New ears.  and open to hear what God will speak? Hast thou not a new tongue, 
A new tongue.  not to sing the old Ditty of Nature, to lie, swear, backbite, flatter and the like; but to sing a new Song to the praise of God's name? Hast thou not new hands, 
New hands  not to smite with the fist of iniquity, nor to pull in with rapine and robbery; but to distribute unto the poor, casting thy bread upon the waters, and giving the right hand of fellowship to every good action within thy reach? 
New feet.  Hast thou not new feet, not to be swift to shed blood; but to run the way of God's Commandments? Art thou not renewed in thy nature, 
New nature. New gifts.  having new gifts, (Knowledge, Faith, Repentance, Humility, Prayer, etc.) New delights (in the Word, 
New delights.  Sacraments, Prayer, Meditation on God's Works, and the like.) New sorrows for Sin, 
New sorrows.  for displeasing GOD, for the afflictions of God's People) as in like manner new desires, 
New desires.  after the purity of Nature, pardon of Sin, softness of heart, the presence of God, audience in Prayer, and such like? 
New obedience, for its manner, matter and end.  Art thou not new in thy obedience, both in regard of the manner of it, of the matter of it, or end of the same, performing Gods commandments willingly, diligently, uprightly, universally, carefully, at all times, and in every thing aiming at God's glory? 
New affections.  Art thou not new in thine affections, renewed in the spirit of thy mind? 
New mind Eph. 4.23. New heart.  Hast thou not now a new heart? for a stony, a fleshy heart: for an whorish, a chaste heart: for a covetous, an heart weaned from the world: for a proud, an humble heart: for an hypocritical, deceitful and false heart, a sincere, plain, and honest heart: for a darkened, an enlightened heart: for a stubborn, perverse and rebellious heart, an obedient and willing heart? 
New gesture.  Art thou not renewed even in thy outward gestures, being affable and courteous to all, and walking circumspectly towards those that are without? If so, then art thou a new creature, 
Col. 4.5.  a mortified creature, a conqueror over the Flesh, with its affections and lusts.  
6. 
A setting of one's self against all sins.  They that are in some measure truly mortified, do not approve or connive at any one sin in themselves; but to set themselves against some, as that in the mean time they are in like manner watchful over all others. Settest thou thyself against all sins? canst thou not endure to give way unto thine own heart in the entertainment of any one? Makest thou it a matter of conscience, as to abstain from public, notorious, scandalous, gross sins; so to abstain from the least secret sin, every idle word, or wand'ring thought? Leavest thou not any one Amalekite alive that thou canst come at? Canst thou so fare deny thyself as to forsake all and follow CHRIST? Renouncest thou daily even thy bosom sins, thy darling sins, thy best beloved sins, of profit, pleasure, preferment? 
Gal. 5.19.  Canst thou not away with adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envying murders, drunkenness, revel, with such like works of the flesh, whether less or more manifest? Thou art a mortified creature. 
Simil.  As in nature death seizeth on all the members of the body (till which time who can be said to be truly dead) so in grace, mortification must take hold on all our earthly members, else it is but unsound and frivolous. 
Simil.  As in nature a man may live though he cut off one of his limbs; so may a man in sin, though he cast away not one, but many sins The examples of Ahab, jehu, and Herod are pregnant to this purpose.  
7 They that do daily grow in grace do daily mortify sin, 
They grow in grace.  yet the more they do grow in the one, the more do they mortify the other, 
2 Sam. 3.1. Simil.  As David's house did daily wax stronger and stronger, but saul's weaker and weaker; so being endued with the grace of mortification, grace will overcome nature, virtue vanquish vice, faith, repentance, holiness, humility, love, prayer, etc. increase, when as thy lusts will decrease. Growest thou not in grace? Thou dost. How will it appear? 
How to know whether we grow in grace.  Thou lovest grace; thou labourest for grace; thou highly prisest grace; thy thoughts, words and works relish and savour of grace; thou canst not away with any thing that may in any sort hinder grace; thou art further and further enamoured with the love of grace; thou still hungerest and thirstest for more grace, and canst not be satisfied with that thou hast already. Thou art every day more and more careful to avoid sin, more and more desirous to vanquish thy corruptions, more and more careless of the things of this World. Thus indeed appeareth it infallibly that thou growest in grace, and daily prevailest against thy corruptions.  
8. 
They hate sin.  They that do truly mortify their lusts, and in some measure prevail over them, have anextreame hatred and detestation thereof wrought in their hearts. Loathest thou sin? dost thou truly hate and abhor it? questionless, thou prevailest over it. Qu. How shall I know whether or not I do truly hate it?  
A. If thou lovest the Lord, thou hatest sin; 
How to know whether we hate sin.  if thou canst not endure to speak a good word of it, or for it; if thy daily actions tend unto its ruin; if thou grievest exceedingly whensoever thou fallest thereinto, taking on thyself an holy revenge for the same; if thou hatest it not so much in respect of its effects, or punishment ensuing thereupon, as its very nature, being a breach of God's Law; if thou grievest when it seemeth to have the better, but rejoycest when it is put to the worst; then dost thou hate sin, and so prevailest against it: by degrees vanquishest the same.  
9 They that do truly mortify their lusts, and prevail over their own corruption, having once escaped the corruption that is in the world through lust; are exceeding careful to avoid relapses therein, not again to be entangled therewith. A  child dreads the fire; Beasts that have fallen into ditches or pits, will beware of them afterward. The Bird that hath escaped out of the Fowlers begins, will avoid them another time. So the Saints remembering their former misery and dangerous condition whilst they were slaves unto sin, are so much the more careful to keep it under; to this end shunning the occasion of sin, and abstaining even from all appearance of evil. Hath Peter denied his Master? he will do so no more. Hath David been an adulterer? he will be so no more. Hath Noah been drunk? he will be more wary in his drinking after. But if God for their leaving of him, or their want of watchfulness and improving his graces shall be pleased to leave them unto themselves for a time, even after their knowledge, and acknowledging of the truth; so that they yield unto violent temptations, and fall into the very sadness of their unregenerate condition; though they fall into the acts thereof, they fall not into the love thereof. They do what they allow not, what they would not, what they are hearty grieved for. Thou art careful to avoid all sins, but especially thine own sins, thy formerly dearly beloved sins; herein appeareth it that thou art a mortified Creature.  
10. They that have a true sight and sense of their sins, do in some measure mortify the same. Art thou acquainted with Satan's Stratagems? Art thou not ignorant of his wiles? Discernest thou the deceitfulness of sin? Observest thou the subtlety of the flesh, and how cunningly it would insinuate itself? Knowest thou its traps and tricks, its gins and snares, its baits and allurements? Thou canst not but in the like manner avoid the same. Thou wilt not willingly run headlong unto destruction.  
11. As before bodily death there is for the most part sickness, and at the time of death both unwillingness to undergo it, and painfulness in undergoing the same: 
They are truly humbled, and feel in themselves a great deal of unwillingness.  so before this death unto sin, there is deep humiliation and dejection through the sense and apprehension of God's wrath wrought in us by the law of God, 
Simil.  the soul being brought thereby, as it were unto the very gates of hell. There is also no small unwillingness in us to undergo it, the Flesh having a strong heart, and so loath to die; as in like manner no less pain, then to pull out our right eye, or cut off our right hand. Hast thou been thus spiritually dejected and affected? thou art a mortified creature.  
12. As on those that are corporally dead, neither alluring objects, flattering speeches, golden promises, hope of pleasure, fear of danger, 
Not any thing is of force to withdraw us from God.  or such like, do work at all: so if thou art indeed dead unto sin, thou wilt neither be terrified by threats, 
Simil.  nor tickled with pleasures, nor shall any allurements withdraw thee from God; but still thou keepest fast hold on God (though at some times in great weakness) and continuest at deadly feud and open defiance with thy flesh, and all its ad herents: thus how to discern when we prevail against the flesh, and so of the 9th. particular.   

CHAP. X. The Application of the foregoing matter.  
HAving discovered the Enemy to be encountered; showed that it is to be encountered, laid open by whom it is to be encountered; set forth the reasons why it is to be encountered; declared after what manner it is to be encountered: described the means whereby it may be encountered; made known the Motives or Encouragements whereby we may be stirred up to encounter it; propounded such necessary Caveats as are to be observed in this spiritual Combat; as also manifested by what signs we may discern when we prevail against it: What remaineth, but that as the Lord encouraged Moses to fight against Og the King of Bashan (fear him not, 
Numb. 21.34.  for I have delivered him into thy hand, and all his people, and his land, and thou shalt do to him as thou didst to Sihon King of the Amorttes which dwelled at Heshbon) and Moses encouraged joshua from the Lord, 
Deut. 31.23.  (Be strong, and be of a good courage; for thou shalt bring the children of Israel into the Land which I swore unto them; and I will be with thee) as the Lord himself after the death of Moses; 
Iosh. 1.9.  (Be strong and of a good courage, be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest) and joshua the Captains and men of War that went with him, 
Iosh. 10.24.  (Come near put your feet upon the necks of these Kings; 
Iosh. 10.25.  fear not nor be dismayed, be strong and of a good courage: for thus shall the Lord do to all your enemies, against whom you fight;) and Deborah Barak to fight against Sisera; 
judg. 4.14.  (up, for this is the day in which the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee?) and the Philistms one another to fight against the Jsraelites; 
1 Sam. 4.9.  (Be strong, and quit yourselves like men, O ye Philistims, that ye be not servants unto the Hebrews, as they have been to you, quit yourselves like men, and fight;) and jahaziel the son of Zechariah a Levit did encourage Judah, the inhabitants of jerusalem, and King jehosaphat; 
2. Chr. 20.15.  (Be not afraid nor dismayed by reason of this great multitude: for the battle is not yours, but Gods, 
2. Chr. 20.17.  etc. Fear not, nor be dismayed; to morrow go out against them; for the Lord will be with you.) So sending every one of you to fight the Lords Battles, by warring against your own Lusts; I should in his name the more to incite you hereunto, and further encourage you herein, conclude all with a word of Exhortation.  
What Argument might not be used for your encouragement? 
Arguments inciting us us to war against our lusts.   
Necessity. 
Necessity.  What more needful? Doth not GOD command it, whose will both is and must be a Law unto us? Is not the Flesh still plotting our destruction? Are we not the further endangered, the more we yield unto it? Shall not our lusts be snares and traps unto us, scourages in our sides, and thorns in our eyes, if we make any covenant with them? Are we not thereby further and further defiled? Do we not thereby further and further grieve the good Spirit of God? Is not our communion, familiarity and acquaintance with God, further and further interrupted? Are we not thereby further and further drawn to the commission of gross and grievous sins? Will not this root of bitterness daily produce in us most bitter fruits? Will not God be angry at our continuance herein? Can it be otherwise but that he should inflict upon us heavy and fearful judgements by reason of the same? 
Rom. 8. i3.  If we live after the flesh, shall we not die? Shall we not both here and hereafter be punished as perjured persons; Rebels against the GOD of Heaven; contemners of his Admonitions; despisers of CHRIST'S death, and treaders under foot of his most precious blood; grievers of the Spirit; breakers of the hearts of God's children? stumbling blocks unto the ?  
Equity. 
Equity.  What more just or lawful? Is not sin God's enemy? Is it not a murderer of the Lord of glory? Doth it not daily lust against the Spirit? Is it not one of the main enemies of our soul's salvation? Doth it not daily provoke and stir us up to the breach of God's Laws? Is it not a mere coozener and deceiver? will it not beguile us in the end? Shall we not utterly miss of our hopes, if we trust to its offers, and follow its allurements? will it not requite us with loss in stead of profit, torment in stead of pleasure, shame in stead of credit, pain in stead of ease, misery in stead of happiness, and Hell in stead of Heaven?  
Utility. 
Utility.  What more profitable? Do we not hereby obtain tranquillity of mind, and daily peace of conscience? have we not hereby daily experience of GOD'S powerful presence accompanying Us? Doth not continual glory redound unto the Majesty of the most high hereby? Is there not maintained in us an holy fear and suspicion of our own weakness, whereby we are humble-minded? Do we not by opposing our inward corruption, prevent and stay many outward actual sins? Shall not have less to do in the end of our journey if all our days we be breaking up our fallow ground? Shall we not hereby by attain unto an higher and higher detestation of sin? Shall we not hereby make conscience even of the least, of the smallest sins, as being breaches of God's Law? Shall we not hereby be assured of God's love towards in Christ as well in the pardon and forgiveness of our sins, as our continuance in the detestation and mortification of the same?  
Credit. 
Credit.  What can procure more? Shall we not hereby be esteemed of God, reverenced of the Angels, honoured of all good men? I may add, 
Mar. 6.20.  that as Herod bore no small respect unto john the Baptist (a pattern of the doctrine of mortification which he urged upon others) so even the wicked will in their judgement (whatsoever they do in their practice) approve of one that is throughly mortified. Thus shall it be done to the man who mortifyeth his lusts; he shall be honoured of all; as in heaven most of all.  
Undoubted furtherance and help from others, 
Undoubted furtherance and help.  new strength and courage put in ourselves.  
What the Lord said unto joshua touching his enemies, 
Iosh 1.5.  There shall not any man be able to stand before thee all the days of thy life: as I was with Moses; so I will be with thee: I will not fail thee nor forsake thee. Saith not he the like unto our souls touching our lusts, that they shall not stand before us? he will go along with us; he will not fail us or forsake us? Doth not he go along with us? doth not he fight for us? hath not that great Lion of the Tribe of judah bound that strong one, 
Rev. 5.5.  and spoiled him, 
Col. 2.15.  setting us at liberty? 
Gal. 5.17.  lusteth not the Spirit against the flesh on our behalf? are not also the Angel's ministering Spirits sent forth for our good? 
Heb. 1.14.  Do not they pitch their Tents round about our Tabernacle? Have we not in like manner the benefit of the Prayers of all God's people? yea more particularly (as Vriah said unto David, 
2 Sam. 11.11,  The Ark and Israel and judah abide in Tents, and my Lord joab, and the servants of my Lord are encamped in the open field. 
Simil.  Shall I then go into mine house to eat and to drink and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing) there are some which do even sympathise with us in this Warfare, joining with us as it were hand in hand, and setting their foot unto ours, being no less careful of us (but rather more) than we are of ourselves; which do even daily humble themselves before God on our behalf, crying, calling, praying, knocking, begging, interceding, 
Exod. 17.12.  and with Moses steadfastly lifting up their hands, that we may prevail against our spiritual Amalehites.  
Certain victory. 
Certain victory.  Not any duly and truly mortifying the flesh, with its lusts and affections, either heretofore hath been, or hereafter shall be overcome thereby, 
Tit. 1.2.  God that cannot lie hath promised, 
Rom. 8.33.  that if we do through the Spirit mortify the deeds of the body, we shall live. As joshua unto the people, 
Iosh. 23.10.  One man of you shall chase a thousand; for the Lord your God, he it is that fighteth for you as he hath promised you. So may I say unto all such as shall in truth war against their justs, though you had ten thousand of them in you, you shall chase them away; for the Lord your God fighteth for you. 
judg. 1.12.  It was the Angel's speech unto Gideon, The Lord is with thee thou mighty man of valour. It is no less true, even of the weakest Christian that doth in truth oppose his lusts; who may therefore triumph in the words of David. 
Ps. 60.22.  Through God we shall do valiantly, for he shall tread down our enemies: and of Paul, If God be for us, 
Rom. 8.31.  who can be against us?  
Heaven itself. 
Heaven itself.  I have fought a good fight, (saith S. Paul) I have finished my course, 
2 Tim. 4.7.  I have kept the faith; henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but to them also that love his appearing. Oh the promises of great reward, if we shall fight lustily and persevere therein!  
Whatsoever we have been heretofore, set we ourselves now against our lusts. The foregoing time of our ignorance, 
Act. 17.30.  God hath graciously winked at, but now commandeth he all men every where to repent. Some I know are men, yea mighty men of valour, others babes in Christ, his young and tender lambs: let not those wax careless, but go on in their might, that they may be saved from their spiritual Midianites; and let these labour for strength and courage, casting all their care on God, who careth for them. 
1 Pet. 5.7.   
O Jerusalem, 
jer. 4.14.  wash thine heart from wickedness, that thou mayst be saved: how long shall thy vain thoughts lodge within thee? 
2 Cor. 7.1.  Oh let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 
Rom. 6.12.  Let not sin reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 
Rom. i3. i2.  The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the Armour of light; 
Rom. i3. i3.  let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, but put ye on the Lord jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. 
Ep●h. 4.17.  This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. 
Col. 3.5.  Mortify your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is Idolatry; for which things sake the wrath of God cometh on the children of disobedience. In the which ye also walked sometime when ye lived in them. 
Eph. 4.22.  Put off concerning the former conversation the old man which is corrupt, according to the deceitful lusts; and be renewed in the Spirit of your mind; putting on that new man which after God is created in righteousness and true holiness: 
Tit. 2.11.  for the grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world. 
Heb. 13.12.  Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God; but exhort one another daily, while it is called to day, lest any of you be hardened, through the deceitfulness of sin, 
Heb. 12.12.  lift up the hands which hang down, and the feeble knees; and make strait paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed: look diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled. 
1 Pet. 4.2.  For as much as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, for he that hath suffered in the flesh hath ceased from sin, that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God; for the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries, wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you. 
1 Pet. 2.11.  Dear beloved, I beseech you, as strangers and pilgrims to abstain from fleshly lusts which war against the soul; 
1 Pet. 2.12.  having your conversation honest among the Gentiles, that whereas they speak evil against you, as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation.  
Finally, my brethren, be strong in the Lord and in the power of his might. 
Eph. 6.10.11.  Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil; for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places; wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked; and take the helmet of salvation, and the sword of the Spirit, which is the Word of God; praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance. Thus shall our corruption be weakened, our flesh subdued, our old man crucified, the body of sin destroyed, our consciences quieted, God's Commandment obeyed, himself well pleased, ourselves both in soul and body here and hereafter really and truly blessed. 
jude 24.  Now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy: To the only wise God our Saviour, be glory and majesty, dominion and power now and ever. Amen.  
FINIS.