The Christian Warfare Part 3, Book 2 · Chapter 18
CHAP. XVIII. Of three other Rules to bee obſerued for the ſubduing of the fleſh.
§ Sect. 1. We muſt thinke no ſin ſo ſmall as that we may willingly commit it, to which end conſider 1 that by the leaſt ſin Gods law is tranſgreſſed.THE fift Rule to be obſerued of thoſe who deſire to reſiſt and ſubdue the fleſh is, that wee doe not eſteeme any ſinne ſo ſmall and veniall, as that wee may ſafely giuegive it entertainement, and continue in it without repentance. But contrariwiſe that we iudge our ſelues euen for the leaſt ſinnes, & flee from them with ſo much the more diligence, by how much wee are naturally more apt to neglect them as ſlight and of no great importance. For as one ſaith, it is not the leaſt thing in mans life to neglect ſuch things as ſeeme to Non eſt minimum in vita hominum negligere minima. &c. Euſeb. emiſſē. ad monach. Hom. 5. Cic. 1. de offic.be leaſt; & I know not concerning what faults we may be ſecure ſeting we muſt be iudged euen for ſins of ignorance and giuegive an account of our idle words and thoughts. And euen the Heathen Oratour could ſay, that we are with greater diligence to auoide thoſe vices which ſeeme ſo ſmall, that they are not known of the moſt to be faults. To this end let vsus conſider that euen by the leaſt ſinnes Gods law is tranſgreſſed, his iuſtice violated, and his wrath prouoked; and wee muſt not eſteeme that to be ſmall which doth offend his infinite Maieſty. To this purpoſe Hierome ſaith well; I doe not know how wee can Hieron de ratione pie viuendi ad Celantiam.eſteeme that a light ſinne, which is committed in contempt of God. And he is moſt wiſe who doth not ſo much conſider what is commanded, as who he is that hath commanded it, nor the extent and quantitie of the gouernment, as the dignitie of him that Ne conſideres quod parua ſint peccata, ſed quod magnus ſit Deus, cui diſplicent.gouerneth. And againe; Doe not conſider the ſmalneſſe of thy ſinnes, but the greatnes of thy God who is diſpleaſed with them. So Auſtine: There is no ſinne ſo little which being neglected doth not increaſe, and we muſt not conſider what we hauehave done, Nullum enim peccatum adeo paruum, quod non creſeat neglectum. Non enim conſiderandum quid fecerit led quem offenderit. Auguſt. de peniten. vera et falſa cap. 8. T. 4. Col. 1042. Aug. de contrit. cordis Cap. 4. T. 9. col. 837.but how great he is whom we hauehave offended. Let vsus conſider further that the eternall Sonne of God ſuffered the bitter death of the croſſe, as well for the leaſt, as the greateſt ſinnes; and can wee thinke any ſinne ſmall which could not otherwiſe bee purged away, but by the precious bloud of our Sauiour Chriſt? Perhaps (ſaith Auguſtine) thou eſteemeſt ſome ſinne to bee but ſmall; but alas doth not eueryevery ſinne by preuarication diſhonour the perſon of our Lord: how dare then a ſinner call any ſinne ſmall: when as the Sonne of God gaue his life for it, aboue which nothing in the world can be eſteemed?
§ Sect. 2. The greate euills which come of the leaſt ſinsSecondly, let vsus conſider the great euils which come of the leaſt ſinnes; For firſt euen our ſmalleſt ſinnes defile our perſons, and leaue ſuch blots and ſtaines behinde them, as make vsus vgly and loathſome in the ſight of God, eſpecially when as we giuegive vntounto them voluntarie entertainment, and willingly liue in them againſt knowledge and conſcience. Now how ill doth it become vsus who are the temples of the Holy Ghoſt to hauehave in vsus ſuch ſluttiſh corners, and noyſome filth as is odious and abominable to this bleſſed gueſt? How ill beſeemeth it vsus who are eſpouſed vntounto Chriſt, to come into his preſence ſpotted and blemiſhed with loathſome defilements? We will not (as neere as we can) ſuffer our faces to bee ſprinckled with the leaſt ſpeckes of ſtinking channell dirt, nor to hauehave our apparell beſpotted with noyſome excrements; and ſhall wee make more eſteeme of our apparell then of our perſons, and take more care for our corruptible faces, then for our immortall ſoules, to preſent them to our bridegroome without ſpot or wrinckle, holy and vnblameable, that hee may preſent vsus ſuch to his heauenly Father? Againe the leaſt ſinnes doe wound, and beeing often committed doe ſeare the conſcience, euen as ſlight labours being continuall, doe brawne and bring an hard thicke skin vponupon the hands, many little drops doe dint the hardeſt ſtone, and many ſmall blowes cut downe the ſtrongeſt Oake; and as they ſeare the conſcience, ſo they harden the forehead, make the countenance to become impudent, and take away all ſhame faſtneſſe Chryſoſt in Act 19. Homil. 41. T. 3. c. 716.and bluſhing. According to that of Chryſoſtome, by often ſinning the ſoule is made impudent for eueryevery ſinne when it is committed, and is come to his perfection, doth leaue behinde it Cum per leui… delicta deflectimus, vſu cuncta leuigante, non timemus poſtea grauiora committere. Gregor in morall. lib. 10. cap. 14.a poiſon in the ſoule. And ſo being fleſhed in wickedneſſe, we are make more bold to venter vponupon the committing of thoſe which are more haynous: For as one ſaith, when we bend from the right courſe by lighter faults, wee afterwards feare not to commit thoſe which are greater, vſe and cuſtome ſmoothing the way that leadeth vntounto it. And the Heathen Satyriſt could ſay; Who hath made an end of ſinning when as they hauehave giuen ouer their bluſhing? Of whom haſt thou Nam quis peccandi finem poſuit ſibi quando recepit eiectum ſemel, attrita de fronte ruborem quiſnam hominum eſt quem tu contentum videtis vno flagitio? Iuuenal. Satyr. 13. in fine.obſerued of theſe men to reſt contented with one crime? Furthermore if we would know how much euen thoſe ſins which in the world, and according to the iudgement of the fleſh are eſteemed ſmall, doe prouoke the Lords wrath againſt vsus, wee may eaſily diſcerne it by thoſe ſeuere and grieuous puniſhments which hee hath inflicted on offenders in this kinde: Nadab and Abihu becauſe they did offer ſtrange fire, in ſtead of that which was continually to hauehave beene preſerued in the temple, were preſently deuoured with fire ſent from God. Becauſe Vzzah put out his hand to ſtay the Arke in the cart, which he with the reſt of Leuit. 10. 1. 2.his Brethren ſhould hauehave carried vponupon his ſhoulders, vvas ſmitten with preſent death. Becauſe Achan tooke of the 2 Sam. 6. 6.ſpoile of his enemies a Babyloniſh garment, a wedge of gold, and two hundred ſhekels of ſiluer, which in it ſelfe had beene lawfull inough, had not God forbidden it, diuers of the people were ſlaine with the ſword of their enemies, Ioſ. 7.and hee with all his, were ſtoned to death and burnt with fire. Becauſe the ſonne of the Iſraelitiſh woman in contempt of Gods commandement gathered ſticks on the Sabbath day, he likewiſe by expreſſe order from God was put to death. Becauſe Ananias and Sapphira in the hypocriſie Act. 5.of their hearts, kept backe part of the price of their owne poſſeſsions, after it was dedicated to the common vſe of the Church, they both dyed for it in a fearefull manner. But aboue all moſt dreadfull and terrible is the example of our firſt parents, who by eating of the forbidden fruite (a ſin very light and ſmall in the eſtimate of worldly men, although in truth it were not ſo all circumſtances beeing rightly conſidered brought death, the curſe, depriuation of Gods image, and their owne happineſſe, all the miſeries and puniſhments of this life, and eternall condemnation in the world to come. So that no ſmall euils and miſchiefes doe come of thoſe which ſeeme to the world but ſmall ſins; but although our ſinnes when they are repented of become Haec peccata etſi parua ſint per dei miſericordiam, fiunt magna peccatoribus negligentia. Auguſt. de paenit. vera et falſa. cap. 8. T. 4. Col. 1042. Mat. 5. 22.ſmall, veniall and nothing through Gods infinite merciemercy, yet they are made great vntounto ſinners through their negligence and impenitencie. What lighter offence, and lighter eſteemed, then to bee vnaduiſedly angry with our brother, and in our heate to call him Racha and Foole, and yet this alone as our Sauiour teacheth vsus will in danger vsus to iudgement, and our bodies and ſoules to be caſt into hell? What ſeemeth to the iudgement of fleſh and bloud more ſlight and veniall then to vtter now and then ſome idle words? and yet euen of theſe we ſhall giuegive an account at the day of Mat. 12 36.iudgement; and thoſe that are accountants are ſure to bee caſt into the priſon of vtter darknes, if our Sauiour Chriſt Si paruum tibi videtur aut modicum fratri dicere, fa…ue, vel geheona ignis videatu… tibi magna &c. Auguſt. in pſal. 129. T. 8. c. 1…07.who hath forewarned vsus of it, do not himſelfe diſcharge vsus by paying our reckoning. If then (as Auguſtine ſaith well) it ſeeme a ſmall and little thing vntounto thee to call thy brother foole; yet let the fire of hell ſeeme great vntounto thee. If thou contemneſt the leaſt ſinne,) … be affrighted from it by the greatneſſe of the puniſhment.
§ Sect. 3. … ſine willingly entertained are no leſſe dangerous then the greateſt.Thirdly, that wee may not giuegive way to the leaſt ſinnes let vsus conſider, that if wee willingly entertaine them, they will proue no leſſe dangerous then the greateſt, becauſe they are the continuall errours of our loues which are much more often committed then haynous offences, and therefore what they want in waight they hauehave in number; now conſider that of many ſmall graines of corne is made a great heape, that the greateſt floods which ouerflowe the countrey come of the little drops of raine, that the richeſt treaſures are made by the multiplying and gathering together many little pieces of gold and ſiluer; and that the talleſt ſhip may bee ſunke by the waight of the ſmalleſt ſands. Excellently ſpeaketh Auguſtine to this purpoſe. Thy treaſure ſhall be found (ſaith he) in the day of wrath; thou diddeſt Aug. in pſal 93. T. 8. Col. 1047lay it vp dayly by little and little, but afterwards thou ſhalt find a maſſe; thou diddeſt put it into thy treaſurie by ſmall pieces but thou ſhalt finde an heape. Doe not looke vponupon thy dayly ſinnes as being ſmall: For great riuers are filled with ſmall drops. And Aug. in pſal. 129 Ne contemne peccata paru…: etſi parui faci… dum ea ponderas, time ſaltem quando annumeras.againe: But thou wilt ſay, that thy ſinnes are ſo ſmall, that this life cannot be without ſuch. Why doe but gather the leaſt things together▪ and they will make a great heape. For grains of corne are but ſmall; and yet they make a maſſe; and drops are ſmall and yet they fill riuers and carry downe the ſtreame things of great waight. And therfore deſpiſe not ſmall ſinnes, for though thou doeſt but lightly eſteeme them whileſt thou doeſt waigh them, yet at leaſt feare, when thou beginneſt to number them, It is true that haynous ſinnes are more terrible, becauſe they waſte and deſtroy the conſcience at once, and caſt men into hell with headlong furie, but little ſinnes are no leſſe daungerous if they bee not repented of, ſeeing they cauſe a conſumption of pietie and bring men by degrees to eternall condemnation. By them the diuell (as it were) with cables and iron chaines draweth men to hell, by theſe as with cartropes, which though they bee not ſo ſtrong as the other, yet are they of ſtrength ſufficient, if they bee not cut and broken off by vnfained repentance. They (as Auguſtine compareth them) are like vntounto ſauadge beaſts which deuoure vsus at one bit, or like Ionas his Whale which ſwallowed Auguſt. de diuerſis ſerm. 34. T. 10. c. 1646.him vp at once; theſe are like thoſe little vermine which with their multitude plagued Pharaoh and his people, and by little and little deuoured proud Herod and Antiochus. But what ſpeake I of multitudes and heapes of theſe ſins, ſeeing the leaſt of them vnrepented of is ſufficient to condemne vsus, eſpecially when being neglected it is often committed. And as one little chinke in a ſhip if it be not ſtopped will in time let in water inough to ſinke it, as well as a great leake, or that ſtrange ſpout ſpoken on by trauellers, which from on high falleth downe into it like a great riuer: ſo will theſe little ſinnes drowne vsus in perditition as well as the greateſt, if wee careleſſely commit them, and ſecurely continue in them. A Ship (ſaith Auguſtine) Hoc facit ſ…ntina neglecta quod facit fluct. us irrucus, paulatim per ſentinam intrat, ſed diu intrando, et non exhauriendo mergit nauem. &c. Aug. in Ioan. 5. tract. 12. T. 9. c. 113.cannot be ſo cloſe build and well pitched, but that betweene the ribs and ioynts it will let in ſome ſmall quantitie of water, and if the Marriners ſhould neglect it becauſe it comes in by little at once, and not labour eueryevery day to empty it out by the pumpe, it would as well indanger it as the greateſt flouds and waues which ouerflow and daſh into it: and ſo if wee doe not take notice of our leſſer ſinnes which are dayly committed to caſt them out of our ſoules by vnfained repentance, they will make vsus ſinke into a ſea of deſtruction.
§. Sect. 4. That auoidinge ſmall ſins is a notable meanes to preſerue vsus from greater.Fourthly, let vsus conſider that if we be carefull to flie the leaſt ſinnes, it will be a notable meanes to preſerue vsus from falling into thoſe which are greater: For example, hee that will giuegive no place to the firſt motions of couetouſneſſe, he is ſafe from vſurie and briberie, extorſion and oppreſsion, theft and robberie. Hee that keepeth his tongue from ſpeaking any thing irreuerently of God, is hereby eaſily preſerued from curſing and blaſpheming; and hee that maketh conſcience of vaine ſwearing, is in no danger of periurie and falſe ſwearing; he that keepeth his eyes vnderunder couenant, that he doth not ſuffer them to looke wantonly on a Maide is not ſubiect to the perill of vnlawfull luſting, and much leſſe of committing actually whoredome & vncleanneſſe. It is a good caution (ſaith Hierome) in auoiding ſinne, to take heede of the leaſt, as though they were the greateſt, for ſo Satis prodeſſe ad cautionem dicimus etiam minima pro marimis cauere. &c. Hieron. ad Celantiam. de inſtit. mat…iſſam.much the more eaſily ſhall we abſtaine from any offence, by how much the more we are affraide of committing it. Neither doth a man eaſily proceede to the greater, who is affraide of doing the leſſe. Where as if wee ordinarily ſwallow ſmaller ſinnes, it makes our throates wider to let downe thoſe that are great, and if wee once begin to goe downe the ladder of ſinne, one ſtep will bring vsus to the next, vntill we come to the bottome of wickedneſſe; according to that of the ſonne of Syrach; He that contemneth ſmall things, ſhall fall Eccle. 19. 1.by little and little.
§ Sect. 5. That euen the leaſt ſins are the poyſon of the ſoule and the lyuerie of ſathan.Fiftly, let vsus call to minde that ſinne is that deadly poiſon which Sathan the great Red Dragon caſteth out of his mouth, and who would drinke that which he hath diſgorged from his venemous ſtomacke, who would be allured to ſwallow downe theſe poiſons which are ſo mortall becauſe they are delightfull to our carnall appetite? Let vsus conſider, that ſinne is the liuery of Sathan which who ſo willingly weare, they doe acknowledge his ſoueraigntie and their owne ſeruitude; the which is not onelyonly true of haynous crimes, but euen of the ſmalleſt ſinnes, which (like a badge vponupon the ſleeue) though they be ſmal in quantitie, are ſufficient, if we liue in them without repentance, to put a plaine difference betweene the ſeruants of God and the ſeruants of Sathan, although they goe in the like liuerie of an outward profeſſion. And although thoſe vvho are moſt perfectly ſanctified hauehave ſtill their imperfections and fraileties, their ſlips and fals, yet to like and liue in the leaſt ſinnes againſt knowledge and conſcience, and commit them freely with full conſent of wil, is an euident ſigne that we are not come out of the Diuels bondage. For as if the bird be but catched by one foote or toe in the ſnare, it is as euident a ſigne that ſhe is wholly in the power of the the Fowler, as if her whole body were couered vvith his net: ſo if the Diuell that ſubtill Fowler hauehave ſurely taken hold of vsus in any part vvith the ſnares of ſinne, he keepeth vsus as ſurely in his cruel bondage, as thoſe that are guiltie of many crimes; and therefore the Apoſtle Iohn telleth vsus, without any exception of few or ſmall ſinnes, or limitation vntounto thoſe vvhichwhich are many in number or haynous in qualitie, that he who committeth ſinne is of the Diuel, and that whoſoeuer is borne of God doth not commit ſinne (willingly yeelding vntounto it as a ſlaue with full conſent of will, 1 Ioh. 3. 8. 9.and liuing in it with pleaſure and delight) becauſe his ſeede remaineth in him, and he cannot ſin, becauſe he is borne of God.
§ Sect. 6. That enemies proue moſt daungerous when they are moſt deſpiſed.Sixtly, let vsus not neglect the leaſt luſts of our ſinnefull fleſh, nor willingly giuegive place vntounto any ſinne, becauſe wee eſteeme it ſmall, becauſe nothing more encreaſeth the danger of our conflict, nor maketh the iſſue more doubtfull and hazardous, then when we deſpiſe theſe enemies, becauſe of their ſuppoſed weakeneſſe. For hereby we are brought to neglect our watch, to lay aſide our armour and vveapons, and to fall into the dead ſlumber of carnall ſecuritie; and what enemie is ſo weake and contemptible, that is not able to ouercome and to cutte the throate of the ſtrongeſt, when hee findeth him in a deepe ſleepe, diſarmed, vnguarded and ſuſpecting no danger? And therefore (as Chryſoſtom exhorteth vsus) when we hauehave ſinned a little or hauehave Chryſoſt. in 1. Iohn. 3. Hom. 8. T. 4. c. 387.beene benummed with ſloth in the performance of ſome good duties, let vsus not deſpiſe theſe ſinnes as being but ſmall, becauſe being neglected they will ſpeedily become great, like a garment that is a little rent, which if it bee neglected will be torne to the bottome; and the roofe vntyled, which if it be not amended, cauſeth Nullum peccatum tam paruū eſt quod contemptum non fiat m…gnum. Auguſt.the whole building to rot and the houſe to fall, and therefore reuoluing this in our mindes, let vsus not countenance any ſinne as being ſmall, leaſt it be vntounto vsus an occaſion of falling into greater,
§ Sect 7. That if we doe not hate ſmall ſins as well as great, we hate none with chriſtian hatred.Finally let vsus conſider that if we doe not hate all ſinnes, ſmall and great, we doe not hate any with chriſtian hatred, for they that abhorre ſinne truely and ſpiritually, doe it on theſe grounds; firſt becauſe it hath the diuels ſtampe and ſuperſcription vponupon it, who is Gods and our greateſt enemy, and his image & title is on all his coine, vponupon his peny as well as his ſhilling, his ſmalleſt ſinnes as wel as on thoſe which are of a larger ſize. And therefore with thē that hate ſinne as ſinne, and the diuels preſſe money which he giueth to his ſeruants & ſoldiers, his leaſt comes are no more current then the greateſt but all are cried downe and reiected as baſe and of no value, both for the mettall and alſo the maiſters ſake. Secondly, they who purſue ſinne with a Chriſtian hatred doe therefore hate it, becauſe they louelove and feare God, and would not doe any thing which might diſpleaſe him, therefore they abhorre and deteſt it becauſe it is ſo odious and abhominable in his ſight, and ſo oppoſite to his lawe and contrary to his nature. Now they who truely hate any ſinne vponupon theſe grounds, they will hate eueryevery ſinne, and in all degrees according to this meaſure and portion, as it is more or leſſe odious in the ſight of God; and though they doe not equally hate all, becauſe there is an inequalitie amongſt them, yet are they not in louelove with any, nor can finde in their hearts to giuegive the leaſt ſinnes willing entertainement. And therefore thoſe who abſtaine from hainous crimes, and make no conſcience of liuing in ſuch ſinnes as they eſteeme but ſmall, they doe it not out of their louelove and filiall feare of God, which would make ſinnes of all ſorts odious vntounto them, but either for feare of worldly ſhame or puniſhment, or out of a ſeruile feare of Gods iudgements, hell and condemnation, or that they may more quietly ſleepe in their carnal ſecurity without any trouble of minde or torment of conſcience, which they could not quietly doe, if they were awakened and terrified with the guilt of hainous ſinnes and outragious crimes.
§ Sect 8. The ſixt rule is that we muſt neglect no ſin, as though we were in n… daunger of falling into it.The ſixth rule to be obſerued for the reſiſting and ſubduing of the fleſh, is that as we are not ſecurely to neglect any ſinnes, though we ſeeme neuer ſo farre off from falling into them, becauſe wee hauehave in vsus the ſeedes of all ſinne, and neede nothing to the committing of them, but that God ſhould giuegive vsus ouer to our owne ſtrength and to bee tried with Sathans temptations, in which regard wee are to worke out our ſaluation with feare and trembling, and when wee thinke wee ſtand to take beede of falling: ſo that we bend our chiefe ſtudy for the mortifying of thoſe fleſhly luſts which are ſtrongeſt in vsus and endeauour moſt earneſtly to withſtand and ouercome thoſe enemies which hauehave moſt preuailed againſt vsus, that wee keepe the narroweſt watch, and place the ſtrongeſt guard vponupon that part of the Citie of our ſoules, where the wall hath beene moſt battred, and the enemy hath giuen the ſtrongeſt aſſaults. For when they hauehave preuailed, there they are moſt likely to attempt againe, and when theſe vnruly beaſtes hauehave broken downe the hedge and made a gap, there they will againe ſeeke to enter and come ouer euen after the paſſage is ſtopped, and thoſe ſinnes which hauehave formerly ouercome vsus, will bee ready in confidence of their victory to make new aſſaults, and are likely againe to giuegive vsus the foyle, vnleſſe we keepe a more diligent watch, ſtand ſtoutly vponupon our guard, and bee well armed and furniſhed with ſpirituall weapons and munition. Euen nature teacheth vsus to bee more wiſe and prouident in auoyding thoſe euils which in our owne feeling and experience hauehave beene moſt harmefull, and (as we ſay) the burnt childe will euer after dread the fire. Hee that hath beene bitten with ſuert ſhip and hath had his goods attached and his perſon arreſted, and laide vp in priſon, will if hee hauehave any wit afterwards take heede how hee ſtriketh the hand and becommeth ſuretie for a ſtranger. He that hath beene notably couſened to his great loſſe and hindrance, wil keepe a vigilant eye, vponupon the couſener from the time to come, that he be not againe deceiued eſpecially by the ſame wiles; and hee that hath gotten fore falles by going in ſlippery places, will afterwards looke better to his footing, when hee is to come backe in the ſame way. And therefore let grace teach vsus the ſame vigilancy and wiſe prouidence in ſpirituall things, and cauſe vsus to double our care in withſtanding thoſe ſinnes wherewith we hauehave beene moſt often ſurprized, and bend our whole ſtrength and endeauour for the ſubduing and mortifying thoſe carnall corruptions and fleſhly luſts which are moſt ſtrong and raging in vsus.
§ Sect. 9 The 7 rule is that we ſet no ſtint to our mortification.The laſt rule is that we ſet vntounto our ſelues no ſtint in mortifying and ſubduing our fleſhly luſts, but that wee labour from one degree to attaine vntounto another, vntill we attaine vntounto perfection. Wee muſt not deale with theſe ſpirituall enemies as Ioaſh with the Aramites contenting our ſelues with two or three victories ouer them, for then they will againe gather head and renewing their forces afreſh aſſault vsus, but we muſt continually make warre againſt them, vntill wee hauehave giuen them a finall ouerthrow. Wee muſt not deale with them, as the Iſraelites with the curſed nations, ſuffring them quietly to dwell with vsus, on condition that they will contribute ſomething to our pleaſure or profit, but wee muſt make warre againſt them according to Gods Commaundement, and neuer make any peace or truce, vntill we hauehave vtterly rooted them out; or at the beſt let vsus deale with them as Ioſhuah with the Gibeonits, if they muſt needes dwell with vsus, let vsus hold them vnderunder as our ſlaues, and make them to become droyles and drudges ready to yeelde obedience to eueryevery ſpirituall motion. Let vsus not deale with our carnall luſtes as Ahab and Saul with Benhadad and Agag, get the victory ouer them and ſuffer them to liue leaſt in Gods iuſt iudgment our life be exchanged for theirs, and they kill vsus, becauſe we killed not them. Neither let vsus with Saul deſtroy the loweſt of the people, and the vileſt of theſe carnall cattell, reſeruing aliue the chiefe of our corruptions, and the fatteſt of our fleſhly luſtes, whereby wee hauehave moſt gaine and aduantage, moſt pleaſure and delight; Let vsus not be like vntounto Herod, who refrained from many ſinnes, but would not leaue his inceſtuous darling, or like vntounto Iudas and Demas who hauing outwardly reformed themſelues of many ſinnes, did ſtill nouriſh their couetouſneſſe and louelove of the world. For if when wee caſt out Sathan and the fleſh, wee ſuffer any of their ſpawne or ſinfull corruptions to remaine in vsus, they will be pledges and pawnes vntounto vsus of their returning, and when they come backe and bring many other wicked ſpirits Mat 12. 44. 45.and ſinfull corruptions with them, theſe retained and nouriſhed ſinnefull luſtes, will like ſecret traitours open the doore of our hearts, and let them in, and then taking more ſtrong poſſeſſion of vsus, our latter end wil be worſe then our beginning.
§ Sect 10. Our mortification muſt extend it ſelfe to all ſinfull corruptions and to all times.But our mortification muſt be without ſtint or reſtraint, extending it ſelfe in reſpect of the obiect vntounto all our luſtes and not vntounto ſome onelyonly; in reſpect of the time alſo it muſt be continuall euen to the very ende of our liues, becauſe (as with Sampſon) our enemies will liue with vsus euen vntounto our death, and then with it we ſhall deſtroy more of them then we hauehave done in the whole courſe of our liues; yea in trueth then, and not before, wee ſhall deſtroy them all, ſo as for euer after they ſhall neuer bee able to aſſault vsus or diſturbe our peace: and therefore in the meane time wee muſt neuer thinke that wee hauehave long enough fought againſt our fleſhly luſtes, and that now wee may make a truce and take our eaſe, but wee muſt continue fighting till we hauehave by death gotten a full and finall victory, and then ouercomming and continuing faithfull vntounto death wee ſhall receiue the crowne of life. Finally in reſpect of the degree wee muſt not content our ſelues to hauehave ouercome and Apoc. 2. 10.mortified all our ſinfull luſtes in ſome ſmall meaſure, but we muſt labour and ſtriue after perfection, driuing our enemies not onelyonly out of the hart of our Citie, but out of our ſuburbs alſo, and the vtmoſt borders and confines of our countrey. Wee muſt not ſuffer it to hauehave any footing either in the ſecrete corners of our hearts by entertaining fleſhly luſtes, or in our tongues, by vttring vaine, prophane and filthy ſpeaches or in our handes by acting wicked, vniuſt and diſhoneſt workes▪ but (as the Apoſtle exhorteth vsus,) we muſt cleanſe our ſelues from all filthines of the 2 Cor. 7. 1fleſh & ſpirit and perfectour holines in the feare of God; & if we would approue our ſelues to be Gods children, we muſt Mat. 5. 48.ſtriue after perfection, as our heauenly father is perfect, & becauſe we cannot effect this great worke of our ſelues, wee muſt deſire with the Apoſtle, that the God of peace wil ſanctifie vsus throughout and that our whole ſpirit, and ſoule, and body, 1 Theſ. 5. 23.may be preſerued blameles vntounto the comming of our Lord Ieſus Chriſt. Yea we are to deſire our Sauiour himſelfe who hath giuen himſelfe for vsus; That he will ſanctifie and cleanſe vsus with the waſhing of water by the word, that hee may preſent vsus vntounto himſelfe a glorious people, not hauing ſpot or wrinkle or any Eph. 5. 25.ſuch thing, but that wee may bee holy and without blemiſh. In the meane time we muſt with Gods worke ioyne our own earneſt deſires and hartie endeauours to abound more and more, and to increaſe in the meaſure of our mortification, getting daily new victories ouer all our ſinfull luſts. For he that thinketh in this kind that he hath done enough, hath as yet one nothing at all as he ought to doe, hee that is come to his ſtint, and meaneth there to take vp his ſtanding, is ready to turne backe and to relapſe into all his former wickedneſſe; and hee that continueth not ſtill fighting, is neare vntounto foyling, and being ouercome, to bee made a ſlaue to his ſinfull luſts. True grace is growing grace, and that which groweth not is falſe and counterfait; and they who euer made any progreſſe in the wayes of godlineſſe with vpright hearts and good conſciences, they will neuer ceaſe trauelling till they come to their iourneyes end; neither is it poſſible that we ſhould in this way ſtand at a ſtay, but if we goe not forward we ſhall goe backward, if we doe not rowe continually againſt the tide of our corruptions, they will carry vsus downe the ſtreame into the dead ſea and gulfe of perdition.