The Christian Warfare Part 3, Book 1 · Chapter 14
CHAP. XIIII. Of the policies of the fleſh in alluring and perſwading vsus to ſinne.
§ Sect 1. The firſt pollicie to perſwade vsus that ſin is no ſin.WE hauehave ſpoken briefely of the deceipts of the fleſh which reſpect our perſons and eſtates; and now we are to ſpeake of the other which concerne certaine duties which God requireth; the which are of two ſorts, the firſt reſpect the withſtanding, ſubduing and mortifying of our ſinnes; the other the exerciſe and practiſe of vertuous actions. Concerning ſinne, God requireth two things of vsus; the firſt that we ſhould not commit or fall into it; the ſecond that being fallen wee ſhould not ſecurely liue and lye in it, but riſe out of it by vnfained repentance. Againſt both which the fleſh oppoſeth, vſing many policies and deceipts firſt to draw vsus to the committing of ſinne, and hauing committed it to continue in it without repentance. To the former purpoſe it vſeth diuers deceipts. As firſt it putteth vponupon the foule face of ſin a faire vizard, & dreſſeth this filthy ſtrumpet in the habite of vertue; it adorneth it with borrowed ornaments, and beautifieth it with falſe colours; in titling wicked vices, with vertuous names, …s though it would commend nothing vntounto vsus, but what God himſelfe commandeth. Thus that wee may imbrace and liue in it, the fleſh graceth ſuperſtition with the name of deuotion, doubting and infidelitie, with the name of humilitie, ſecuritie and preſumption, it calleth faith and affiance in God; Choller and vniuſt anger, zeale for Gods glory; luſt it tearmeth louelove, drunkenneſſe good fellowſhip, prodigalitie, bounty and munificence, and baſe niggardlineſſe and couetouſneſſe good husbandry and frugalitie. And hauing thus marſhalled and raunged theſe foule vices in the ranke of vertues, and beautified them with theſe falſe and borrowed colours, it doth further authorize them by teſtimonies of Scriptures, and not onelyonly offreth them to our choiſe as things indifferent, or tollerable, but preſſeth them vponupon vsus as profitable and neceſſarie. Which policie of the fleſh if we would defeate, wee muſt firſt labour to be illightened with the knowledge of Gods truth, and with the inward illumination of Gods Spirit, that ſo wee may diſcerne betweene vertue and vice, good and euill, which are eaſily confounded and miſtaken the one for the other in the darke night of ignorance, and through the naturall blindneſſe of our mindes. Secondly, we muſt not take nor imbrace any thing ſuddenly, and raſhly which Sathan or our owne corrupt fleſh commendeth vntounto vsus, but examine and try all things by the light of Gods Word, and the touchſtone of truth, which will plainely diſcouer vntounto vsus what is to be imbraced, and what auoided, what to bee treaſured vp in our hearts as pure gold and good treaſure, and what to be reiected as droſſe and baſe metall. Finally wee muſt labour to purge our hearts from pride and ſelfe-louelove, which aboue all other things corrupt our iudgements, making thoſe things to ſeeme louely which wee louelove, and worthy our choiſe becauſe we hauehave choſen them. And contrariwiſe we muſt adorne our ſelues with humilitie denying our owne wils and carnall luſts, make the will of God reuealed in the Scriptures to be the rule of our wils and the guide of our affections.
§ Sect. 2. The …ec…nd policie to tell v… that the ſinne is but ſmall which it perſwadeth vsus to committ.In the ſecond place, if the fleſh cannot perſwade vsus that our ſinnes are no ſinnes, but rather vertues, then it will intice vsus to commit them vnderunder this colour, that they are but ſmall ſinnes: telling vsus, that wee cannot be Saints on earth and pure from all ſinne, but muſt of neceſsitie bee ſubiect to many infirmities and frailties, that in many things wee ſinne all, and that there is no man ſo iuſt on earth that ſinneth not, that the righteous fall ſeuen times a day, and therefore that it is too much preciſenes to ſtand ſo ſtrictly on eueryevery triffle; and finally that the beſt of Gods children which euer liued hauehave had their imperfections, as Abraham his lie, Ioſeph his vaine oath, Moſes his vnbeliefe, Peter his diſſimulation, &c. and that theſe are ſo veniall in their own nature, that either God will not puniſh them at all, or but very lightly. For the defeating of which deceipt let vsus know, that the leaſt ſinne that is, in it owne nature, offendeth the infinite Maieſty of God, prouoketh his fierce wrath, ſubiecteth vsus to the curſe of the Law, and maketh Gal 3. 19vsus liable, to eternall death and condemnation. For the guilt of ſinne is to be meaſured not onelyonly by the act, but alſo by the obiect, and therefore ſeeing the obiect is the infinite Maieſtie of God who is offended by the leaſt ſinne, …t becommeth, after a ſort of infinite guile, and ſo delerueth infinite puniſhment. The which anſwerably ſhould bee inflicted vponupon him who leaſt offendeth, if Chriſt by bearing his ſmall, as well as his great ſinnes in his body vponupon the croſſe, had not freed him from it. And therefore let vsus thinke no ſinne ſmall which prouoketh God vntounto anger and offendeth his infinite Maieſtie; let vsus thinke no ſinne in it owne nature ſleight and veniall, which plungeth a man into euerlaſting death & condemnation, and which can no otherwiſe bee purged away and pardoned, but by the precious bloud of Ieſus Chriſt. Secondly let vsus know that there are no ſinnes ſmall vntounto them who thinke them ſo; for ſinne is not to be meaſured ſo much by the matter and act of it, as by the forme and maliciouſneſſe of it; in which reſpect willing entertainment giuen to any finne, maketh it to become wilfull, and preſuming that we may liue in it becauſe it is but a little one, maketh it to be a ſinne of preſumption, and ſo exceeding great and worthy of the greateſt puniſhment; as wee ſee in the example of him, who would needs gather ſtickes on the Sabbath, becauſe he preſumed that this was a ſmall and tolerable breach of Leuit. 24. 10.Gods commaundement. To this purpoſe tendeth the ſpeech of our Sauiour, that hee who neglecteth and breaketh the leaſt of Gods commandements, and teacheth men ſo, he ſhall be the leaſt (that is none at all) in the kingdome of heauen. Ma…. 5. 19.Thirdly, euen our leaſt ſinnes, if God ſhould let vsus feele the weight of them, would be an intolerable burthen, and ſo ſting our conſcience that we ſhould neuer reſt, as the experience of many afflicted in minde doth plainely manifeſt; and therefore let vsus thinke no ſinne light which with the weight thereof, if it ſhould lye vponupon vsus, would cruſh and preſſe vsus into hell. Fourthly let vsus know that there is no leſſe danger in ſmall ſins then in thoſe which are great and hainous, firſt becauſe as theſe exceed them in their qualitie or quantitie, ſo they exceede theſe in number, as being common and ordinarie. Now as the ſhip will bee ſunke as well by many ſmall holes, if they be not ſtopped, as at a great leake, and may be ouerburthened and periſh as well by a multitude o… ſmall pibbles, as by a few milſtones: ſo may our ſoules ſinke and periſh if they bee ſurcharged with a multitude of leſſer ſinnes, as well as with haynous ſinnes being rarely committed. Secondly becauſe ſmall ſinnes are commonly accompanied with impenitency, ſecuritie and hardnes of hart; and men not regarding them, doe like and liue in them without deſire of amendment; whereas thoſe which are haynous, making deepe wounds and gaſhes in the heart and conſcience, doe cauſe men to be more ſenſible of them, and more earneſt in looking after the core; as we may ſee in the example of the Phariſes and publicans: now our other ſinnes though neuer ſo damnable, yet will not condemne vsus, if they be not ioyned with impenitencie, and contrariwiſe the moſt veniall ſinne wil proue vnpardonable, if we liue and dye in it without repentance. Whereof it is that our Sauiour telleth the Phariſes, that Publicanes and ſinners ſhould goe to heauen before them. For as ſmall ſparkes of fire lighting in combuſtible matter, wil if they be not quenched burne a whole Citie, and contrariwiſe a great flame doth little hurt if it be ſpeedily put out; ſo if the leaſt ſparkes of ſinne bee nouriſhed with the oyle o… ſecuritie it will proue dangerous and damnable whereas, though it be a great flame of wickednes, it will not doe that hurt, if wee ſoone extinguiſh and quench it with the teares of repentance. Laſtly, let vsus know that the allurements which the fleſh vſeth to make vsus liue in ſmall ſinnes without repentance are vaine and friuolous. For if wee doe not deſire and indeauour to be Saints on earth, we ſhall neuer become Saints in heauen, if we doe not labour to ſhake off dayly our imperfections, and to grow vntounto more perfection in this life, wee ſhall neuer attaine vntounto it in the life to come; if we doe not ſeeke to be pure in heart, we ſhall neuer be bleſſed in the viſion of God. If we be not preciſe and conſcionable in flying Mat. 5. 8.the leaſt ſinnes, we ſhall ſurely become ſecure and preſumptuons. Moreouer let vsus remember that the leaſt ſins are not fraileties and infirmities, if we liue in them ſecurely and wilfully; as contrariwiſe the greateſt may deſerue this name if we commit them ſuddenly, and riſe out of them ſpeedily. Euen as a man may be ſaid to fall through weakeneſſe and infirmitie into a deepe gulfe, when as ſlipping at vnawares he vſeth all his indeauour to recouer himſelfe; and on the other ſide it is not weakeneſſe but wilfulneſſe, if he fall but into a ſhallow ditch, if hee will not labour to get out againe, but lyeth grouelling in the water vntill he be drowned. Let vsus know, that though in many things wee ſinne all, yet they who belong to God doe not make a trade of wilfull ſinning, and being ſometime ouertaken they are not at reſt till they hauehave riſen again by vnfained repentance and though there be none ſo iuſt who ſinneth not, yet all who will be ſaued, muſt be ſo iuſt as not to ſuffer it to raigne in them. And finally that though the beſt of the Saints, Patriarches and Apoſtles had their infirmities, yet none of them could euer be found that nouriſhed, defended and continued in them wittingly and willingly, after their iudgements hauehave beene rightly informed and their conſciences conuinced. And therefore the examples of their ſlips will not countenance our wilfull ſinnes, no not our leaſt infirmities, yea rather it will make vsus the more vnexcuſable if ſeeing them fall (as it were) before vsus, we doe not looke the better to our footing.
§ Sect 3. The third pollicie to tell vsus that if we commit leſſer ſins, they will preſerue vsus from greater.Thirdly, the fleſh dealeth moſt deceiptfully with vsus, whileſt it perſwadeth and inticeth vsus to entertaine ſome ſmaller and leſſer ſinnes, promiſing that it will reſt contented with them, and craue no more, and ſo theſe leſſer ſinnes ſhall ſerue as preſeruatiues to keepe vsus from thoſe which are great and hainous, and theſe ſmall allowances, being giuen to theſe ſauadge beaſts, our ſenſuall and vnruly luſts, ſhall keepe them in quiet, which if they be too much reſtrained and famiſhed will with violence breake all bonds and with outragious cruelty vtterly deſtroy vsus. And thus it perſwadeth vsus, that if we will let the world hauehave quiet poſſeſsion of ſome little corner of our hearts, God ſhall for his ſhare hauehave all the reſt; that if we will vſe ſmall oathes, as ornaments to our ſpeech, it wil neuer moue vsus to diſhonour God by outragious blaſphemies; that if we will at leaſt in ſome companies, either to pleaſe them or aduantage our ſelues, diſſemble our religion, and be ſeemingly conformable to their example; we may ſtill be as zealous in our hearts as euer we were, and neuer be in danger of relapſing to worldlines and prophanenes. That if we will not be ouerſtrict in ſanctifying Gods Sabbaths, we ſhall be the more conſtant in ordinary duties: that if we will vſe wanton dalyance, and giuegive our tongues liberty to vtter obſcene and ribald ſpeeches, our fleſh will reſt contented and neuer moue vsus to commit filthineſſe in act: that if we will vſe deceipt, vſury and oppreſsion for a time till we hauehave gotten ſome competency of eſtate, we ſhall leaue theſe vnlawfull courſes, when as we are not preſſed vntounto them by any neceſſity. Whereby it groſſely abuſeth vsus, and from one degree of ſinne draweth vsus vntounto another, vſing leſſer ſinnes as ſtrong cords to draw on greater, as the ſmall point of the piercer which maketh way for all the reſt, and the Diuels pioners to ſmooth the paſſage, that he may eaſily bring againſt vsus the greateſt ordinance. For who ſeeth not by daily experience that thoſe who make the world ſha…ers with God, doe in the end giuegive it poſſeſsion of the whole, that thoſe who ſweare vainely in their ordinary communication, within a while make no conſcience of forſwearing and blaſphemie; that diſſimulation in religion bringeth to abnegation and apoſtacy. That neglect of holy duties ends commonly in open prophanation; that filthy words draw many on to filthy actions, and that when once men hauehave giuen way to vnlawfull courſes for the getting of ſome ſmall competency, they will much more continue in them for the obtaining of aboundance. Neither in truth is any other thing reaſonably to be expected; For doe we thinke that we can driue away beggars from our doores by vſing eueryevery day to caſt them ſcraps, or that they will be weary of crauing till they ſee vsus to be weary of giuing? Can we quench the fire of our concupiſcence by caſting oyle vponupon it? Or ſatisfie our dropſie deſires by giuing them a little drinke? Is it a ſafe way to let little theeues which are of the ſame company lodge in our houſes, to keepe out great one, and preſerue our goods? Is it the beſt meanes to ſet fire on the Kitchin, that the reſt of the houſe may be preſerued from burning? And will it not rather creepe from thence to the Hall, Parlour and the reſt of the building. Finally is it held good policy to giuegive our enemy leaue, to make ſome ſmall breaches in our wals, whereby he may enter and ſurprize vsus, to ſuffer him to hauehave ſome competent allowance and quiet poſſeſsion in ſome corners of our Cities, and not rather to keepe him aloofe, and vtterly to ſtarue and famiſh him, ſo as he may hauehave no ſtrength to aſſault and indanger vsus? Againe let vsus know that there being no other argument to reſtraine vsus from ſinne, but Gods commandement, when we hauehave broken our bounds, by giuing way to leſſer ſinnes, we are ready to grow looſe and diſſolute, for he that in one thing neglecteth Gods commandement, hath as great reaſon to neglect it in another. That wee quench the Spirit by theſe voluntary ſinnes, and by polluting his lodging doe make him weary of it, and (if we doe not cleanſe it by vnfained repentance) vtterly abandon it and ſo leaue the full poſſeſsion to Sathan and our owne luſts. Let vsus conſider that we cannot ſatisfie our liquorous luſts by giuing them a taſte of ſinne, which is ſo ſweet to their pallet, but ſhall hereby make them much more greedy and eager; and that we may better ſtand firmely on the hill top, then when we hauehave begun running to ſtay our ſelues till vvee come to the bottome. Finally let vsus remember, that no man who hath had any ſhew of goodnes, doth at once become curragiouſly wicked, but by degrees, one ſin drawing him on to another, and the leſſer to the greater, till at laſt many particular acts bring men to a cuſtome and often vſe grow to an habite.
§ Sect. 4. The fourth policie is to perſwade vsus that wee are in no daunger of falling into ſome ſins.Fourthly the fleſh oftentimes deceiues vsus by bringing vsus into careleſſe ſecuritie, whileſt it maketh vsus beleeue, that there is no daunger of falling into ſome ſinnes; for when it cannot perſwade vsus that ſinne is no ſinne, or if any at all, yet ſo ſmall and veniall that we may liue in them without perill to our ſoules, or hazard of our ſaluation, then it is ready to ſuggeſt, that there is no cauſe why wee ſhould feare falling into many ſinnes, becauſe they are ſo haynous and monſtrous, and we not onelyonly in our natures are ſo auerſe vntounto them, but alſo hauehave receiued ſuch a meaſure of grace and ſtrength, that no allurements can drawe vsus to them. Thus when the Prophet told Hazaell what horrible outrages hee ſhould commit, he was ſo blinded with this deceipt of the fleſh, that he would not beleeue it, but cryed out vntounto him, what is thy ſeruant a dogge, that I ſhould doe ſuch things. And when our Sauiour told Peter, that he ſhould 2 King. 8. 13.deny and abiure him, conſulting onelyonly with his fleſh, hee was ready to preſume vponupon his owne ſtrength, and rather doubted of his Maiſters trueth, then of his owne courage and fidelitie. Now by this decipt we are made wretchleſſe and ſecure, and keepe no watch ouer our ſelues, becauſe we feare no aſſault of ſuch enemies, whereby it commeth to paſſe that we are ſuppriſed at vnawares, and carried captiue of ſinne becauſe we neuer expected, and therefore neuer armed our ſelues againſt ſuch mightie enemies; as we may ſee in the example of Dauid who hauing long made conſcience of ſmall infirmities and ſeriouſly repented euen for his ſecret ſlips and leaſt ſinnes, neuer feared falling into adultery and murther, and ſo was the more eaſily ouercome, becauſe he neglected his watch and ſuſpected no daunger. And thus Lot hauing beene preſerued pure from the filthineſſe of Sodome, was ouertaken by inceſt, when hauing no other company with him but his owne daughters he grew ſecure and feared nothing; for the defeating of which pollicy let vsus conſider that whileſt wee liue in this world, we are but in part regenerate, and that in our fleſh as there dwelleth no good thing, ſo contrariwiſe, there lye ſecretly lurking the ſeedes of all ſinnes, which are ready continually to ſproute and ſhoote forth, when they are watred and warmed with Sathans temptations, if they be not nipped and reſtrained by the ſanctifying grace of Gods holy ſpirit; that our hearts ſo farre forth as they are vnregenerate, are a ſincke of ſinne and a ſea and gulfe of wickedneſſe, wherein the diuell c…ſting the ſpawne of his temptations, begetteth vgly monſters of all ſorts both ſmall and great. And that as our bodies when they are at the pureſt, hauehave in them ſufficient matter for all maner of diſeaſes, ſo our ſoules being much more corrupted are aptly diſpoſed to any ſinne. Secondly, knowing and remembring that through this corruption we are prone to all ſinne, let this humble vsus in the ſight of our frailtie and weakeneſſe, and cauſe vsus with more earneſtneſſe to craue Gods aſsiſtance and denying our ſelues to reſt on his ſtrength, which alone is able to preſerue vsus from falling. Thirdly, let this moue vsus to ſhake off all carnall ſecuritie and preſumption of our owne graces, and to keepe continually a narrow watch ouer our hearts, that we be not at vnawares ouertaken through the deceitfulneſſe of ſinne. Let it make vsus to worke out our ſaluation with feare and trembling, as the Apoſtle exhorteth, and whileſt we thinke we ſtand take heede of falling. Phil. 2. 12. 1 Cor. 10. 12.Let vsus be perſwaded hereby to labour and endeauour daily to purge our ſelues from all filthineſſe of the fleſh and ſpirit, and finiſh our ſanctification in the feare of God. Finally, let 2 Cor. 7. 1.vsus remember that the man is bleſſed that feareth alwayes. But as for thoſe who harden their hearts, through ſecuritie and Pro. 28. 12.preſumption; they are of all others moſt ready to fall into all euill and miſchiefe.
§ Sect. 5. The fift policie i… to perſwade vsus that we may ſafely vſe the meanes and occaſions of ſinne.A fifth pollicy which the fleſh vſeth to draw vsus vntounto ſinne, is to perſwade vsus, that we may ſafely vſe the meanes and occaſions of ſinne, and yet be preſerued from the ſinne it ſelfe. And thus Lot was allured to drinke exceſſiuely, neuer ſuſpecting his falling into that brutiſh drunkenneſſe, and much leſſe that abhominable inceſt with his owne daughters. Thus Dauid ſecurely liued in idleneſſe and wantonneſſe, neuer thinking, that theſe would bee the meanes to bring him to whoredome. Thus Salomon gaue his ſtrength vntounto woemen, and defiled himſelfe with vnlawfull luſtes, neuer imagining that this corporall whoredome would bee the occaſion and meanes to make him commit alſo ſpirituall whoredome with Idols and ſtrange Gods. Thus Iehoſaphat lincked himſelfe with wicked Ahab by marrying his daughter, and yet ſuppoſed that he ſhould no way bee tainted with his impieties; and Peter preſumed that hee ſhould be conſtant in his louelove to his maiſter; and the profeſſion of the trueth, and yet conſorteth himſelfe with the high Prieſts ſeruants. And thus in our times many thinke that they may be ſafely preſent at the Maſſe and idolatrous ſeruice, yea themſelues hauehave about them many meanes and occaſions of idolatry, and yet not fall into the ſinne it ſelfe; many think they may ordinarily ſweare and yet neuer commit the ſinne of periury; that they may nouriſh couetouſneſſe, and yet neuer commit theft, fraude, oppreſſion or any vniuſtice; that they may drinke, pamper the belly and vſe all maner of wanton dalliance, and yet be farre enough off from fornication and adultery. Now that wee may not be abuſed with this deceipt, let vsus conſider, that where the Lord forbiddeth any ſinne, there he alſo forbiddeth the occaſions and meanes therof▪ becauſe thoſe who doe not carefully auoide theſe, they cannot poſſibly eſcape the other. That they who goe in the way wil (though the neuer thinke of it) come thereby to the towne or place to which it leadeth. That if wee alwayes walke vponupon the yce or ſlipperie duplicate page duplicate page places, we ſhall euer be in daunger of falling, and often fall though we be neuer ſo weary; and therefore the Pſalmiſt pronounceth him bleſſed, who hath not walked in the way of ſinners. That as they who vſe ſurfetting and drunkenneſſe, yea drinke daungerous poyſons, cannot looke to enioy Pſal. 1. 1.their health, becauſe they vſe the meanes which bring men ordinarily to ſickneſſe and death; ſo they who vſe the meanes of falling into ſinne which is the ſickneſſe of their ſoules, cannot looke to enioy the life of grace, but will quickly fall into ſpirituall diſeaſes which in the ende will bring them to vtter deſtruction. Finally, that they who vſe the meanes and occaſions of euill doe deſperately runne into temptations preſume of their owne ſtrength, and ſo are Eccle. 3. 26.giuen ouer of God; and being abandoned of his aſsiſtance, muſt needes fall and come to ruine; for he that loueth danger ſhall periſh therein.
§ Sect 6. The ſixt policie i… to draw vsus by degres to commit hainous ſins.Sixtly, the fleſh oftentimes deceiueth vsus, by drawing and intycing vsus by degrees to the committing of thoſe ſins which are moſt great and haynous, as firſt to looke and caſt wanton glaunces, then to luſt, then to conſent to the committing of the fact, then to plot and deuiſe of the meanes, how it may be effected, then to the acte it ſelfe, and laſtly to the often reiterating of the ſame ſinne. Thus firſt it defileth the heart with couetouſneſſe, then cauſeth it to bee diſcontented with our ſtate and portion, then to couet other mens goods, and finally to deuiſe and put in practiſe the meanes whereby they may bee gotten from them, as fraude, deceipt, extorſion, oppreſsion and ſuch like vnlawfull courſes. And thus it draweth vsus into all kindes of wickedneſſe, by alluring vsus to keepe company with thoſe that louelove and liue in it, then for carnal and by-reſpects to wincke at and tollerate their ſinnes whoſe perſons we affect; then to thinke them light and veniall; then for company ſake to commit them, leaſt wee ſhould be thought more preciſe and ſcrupulous then the reſt of our conſorts; and finally to defend our wickedneſſe, yea to boaſt and bragge of it, as though it were ſome vertuous action and much for our credit to liue in it. And thus it bringeth vsus to the higheſt ſtep of the ladder of wickedneſſe, vntounto which it could neuer hauehave mounted vsus, vnleſſe it had caried vsus by theſe degrees; and maketh vsus embrace the moſt haynous ſinnes, as it were our choyſeſt friends, which before wee tooke for our greateſt enemies, and therefore hated and auoided them, by bringing vsus firſt acquainted with all the allies, friends and attendants which waite vponupon them. For the preuenting of which deceit our beſt courſe is to keepe a narrow watch ouer our ſelues that we be not thus ouertaken; ſpecially ouer our owne hearts, that we may withſtand the firſt motions vntounto ſinne and euen cruſh it in the ſhell that it may neuer come to hatched. Secondly, to take notice of our leaſt ſinnes, that wee may not ſecurely liue in them, but hauing fallen may recouer our ſelues by vnfained repentance And laſtly that ſeeing our ſelues are too too retchleſſe and ſecure, we doe often and vnfainedly deſire the Lord to watch ouer vsus, and by his ſpirit to waken our conſciences that they may admoniſh vsus of the euill which we are ready to fall into, and ſo preuent the committing of it, or accuſe vsus being fallen that we may ariſe againe by repentance, and afterwards be made more carefull of our wayes.
§ Sect. 7. The ſeuenth pollicie is to draw vsus from things indifferent to ſin.A ſeuenth pollicy of the fleſh is, to drawe vsus from that which indifferent and in it owne nature lawfull, vntounto that which is vnlawfull and ſinnefull; for whereas things indifferent are not ſimply good, but onelyonly in their right and moderate vſe, the fleſh allureth vsus to abuſe them through immoderation and exceſſe, whereby they become ſinnefull and euill. Thus becauſe the creatures are good in their owne nature: and the bleſsing of God vntounto vsus if they be ſanctified by the word & prayer, and be vſed ſoberly for the better fitting and enabling vsus to Gods ſeruice, and for the performance of all religious and Chriſtian duties, the fleſh allureth vsus to louelove them exceſsiuely more then the creator himſelfe and then all ſauing graces and heauenly happines, and ſo chiefly to value, affect and ſeeke them and to place all our happineſſe in the fruition of them. Thus becauſe riches, honours and pleaſures, are in their owne nature good, it perſwadeth vsus to louelove them exceſsiuely, to ſet our hearts vponupon them and ſeeke them more diligently then the kingdome of God and his righteouſneſſe, and ſo through our abuſe to make them become vntounto vsus ſhamefull Idols with which we commit ſperituall whoredome. Thus becauſe recreations are lawfull, if we vſe them lawfully, ſeaſonably, and with moderation, that ſo we may be the better enabled for the duties of Gods ſeruice, it allureth vsus to abuſe them through exceſſe, and to ſpend all, or the chiefe part of our time in them, whereby of recreations they become occupations, which take vsus wholly vp, and ſhoulder and thruſt out all Chriſtian duties of our callings with all religious duties of Gods ſeruice, or to vſe them vnſeaſonably on the Lords day, which ſhould be conſecrated as holy vntounto him, and be wholly ſpent in diuine duties and religious exerciſes. So becauſe meates and drinkes are lawfull and of an indifferent nature, the fleſh draweth vsus to abuſe them by intemperance and exceſſe, ſurfetting and drunkenneſſe, and ſo to become groſſe epicures who make their belly their God. Becauſe apparrell is neceſſary to keepe vsus warme and hide our nakedneſſe, the fleſh perſwadeth vponupon this ground to exceſsiue brauery, and ſtrange attyers: becauſe ſleepe is warrantable in the moderate vſe of it, it allureth vsus to immoderate ſloth and ſluggiſhneſſe, which conſumeth our precious time, and ſo dulleth the ſpirits, that we are made vnfit for any good duties. And finally becauſe honeſt mirth is commendable, it prouoketh vsus ſecurely to embrace carnall delights, and paſſing all bonds of ſobriety, to turne our mirth into madneſſe, to the diſhonor of God, the diſcredite of our profeſsion and the wounding of our owne conſciences. And thus the fleſh ſpurreth vsus on in the vſe of theſe things indifferent, and neuer ſuffereth vsus to reſt, vntill we hauehave wholly paſſed the bonds which God hath ſet vsus, and hauehave turned our Chriſtian and lawfull libertie into vnchriſtian and lawleſſe licentiouſneſſe. The which deceipt is ſo much the more daungerous, becauſe it inticeth vsus to the embracing of thoſe things, vntounto which we are naturally carried and hurried with our carnall deſires, and ſinfull appetites; as alſo becauſe the things wherein we offend are in our owne nature lawfull and the good bleſsings of God, which maketh vsus ſecurely to vſe them, neuer ſuſpecting any daunger. Now if we would not be ouertaken with this pollicy, we muſt keepe a vigilant watch ouer our ſelues in the vſe of things indifferent, that our libertie doe not turne to libertiniſme. Let vsus conſider not onelyonly what is lawfull, but alſo what is expedient in reſpect time, place, perſons and other circumſtances, which not being obſerued, things lawful in themſelues become vnlawful vntounto vsus through our abuſe; that they who will alwaies doe the vttermoſt that they may, wil often doe that which they ſhould not; and they who will preſumptuouſly walke vponupon the brinke of the riuer, will ſometimes ſlip in and be in daunger to be drowned; that theſe things which are not abſolutely good, but of an indifferent nature, are vntounto vsus according as we vſe them, good to thoſe which vſe them well, and euill to thoſe who abuſe them vntounto ſinne; that we are naturally exceeding inclinable to this abuſe, if we be not very watchfull and wary; and finally that thoſe things which are not ſimply good, but as they are confined within their bonds and meaſure, their cautions and conditions, become euill and vnlawfull, when theſe limits are exceeded and theſe cautions not obſerued.
§ Sect 8. The eighth pollicie is to perſwade vsus to ſinne by the examples of the ſaintes.Finally the fleſh perſwadeth vsus to ſinne, by propoſing vntounto vsus the example of the Saints; and that either inticing vsus to embrace ſinne generally, becauſe all of them generally hauehave ſinned; or elſe alluring vsus vntounto particular ſinnes, by propounding vntounto vsus particular examples; and as it were ſpeciall patrons for eueryevery kinde of wickedneſſe. As for example Noah and Lot for drunkenneſſe, Dauid for whoredome and murther; Ieremy and Ionah for murmuring and impatiency, Peter for denying of Chriſt and diſſembling of our profeſsion. For the defeating of which deceipt let vsus conſider that the vertues of theſe men and not their vices are propounded vntounto vsus for imitation; yea that their ſinnes are …et before vsus, that ſeeing their falles wee ſhould be more watchfull and warie, or being fallen wee ſhould not deſpaire, but be encouraged to riſe with them by vnfained repentance. Finally let vsus knowe, that without this repentance we can hauehave no comfort by their example; and that if we doe ſoundly repent with them, it wil cauſe in vsus many a deepe ſigh and doeful groane, and ſo we… all finde much more bitterneſſe in our ſorrowe, then wee hauehave done ſweeteneſſe in our ſinne, and that wher as the delight was vaine and momentarie, the griefe will be great and permanent. And therefore looke not vponupon Dauid ſporting himſelfe in his vnlawfull luſtes, but Pſal. 38. 6. & 6. 6.behold him afterwards when he is bowed and goeth crooked vnderunder the waight of his ſinne, complaining as a man affrighted with the terrors of conſcience and reiected of God, making teares his foode, and watering his couch with them. Looke not vponupon Peter ſauing himſelfe by forſwearing his maiſter, but behold him afterwards weeping bitterly. Finally looke not vponupon the Church delighting her ſelfe with her louers, and with that ſpirituall whoredome committed with them; but liſten vntounto her pitifull lamentations, when being led into captiuity, ſhe is grieuouſly afflicted for her ſinnes.