THE
DESCRIPTION
OF
FLESHLY
LVSTS
.
1
PETER
,
CHAP.
2.
ver.
11.
and
12.
Dearely
beloued
,
I
beseech
you
,
as
Strangers
and
Pilgrimes
,
to
abstaine
from
fleshly
lusts
,
which
fight
against
the
Soule
:
And
haue
your
conversation
honest
,
&c.
THe
Church
of
God
,
hauing
suffered
a
great
Eclipse
of
her
glory
,
having
beene
exceedingly
diminished
by
the
falling
away
of
the
whole
Nation
of
the
Iewes
,
a
people
which
the
LORD
had
chosen
peculiar
to
himselfe
,
was
soone
after
supplyed
,
partly
,
through
the
preaching
of
Iohn
the
Baptist
,
and
partly
,
through
the
teaching
and
myracles
of
Christ
himselfe
,
and
partly
,
through
the
ministery
of
his
Apostles
and
Disciples
,
together
with
the
happy
successe
that
God
gaue
thereunto
;
was
,
(
I
say
)
soone
after
supplied
,
and
her
breaches
repaired
and
filled
vp
againe
,
by
the
conversion
and
calling
of
the
Gentiles
.
And
because
the
Gentiles
should
not
fall
away
as
the
Iewes
had
done
before
,
(
for
it
is
the
Apostles
reason
,
Rom.
11.21
.
If
God
spared
not
the
naturall
branches
,
much
lesse
will
he
spare
the
wilde
;
)
therefore
the
Apostles
vsed
all
diligence
to
confirme
them
in
that
faith
which
they
had
subscribed
vnto
.
For
so
it
behooved
the
Lords
husbandmen
,
not
onely
to
plant
,
and
so
giue
over
,
but
also
to
water
that
which
they
had
planted
;
not
onely
to
sow
the
seede
of
the
Word
in
the
hearts
of
men
,
and
so
leaue
off
,
but
also
to
carry
a
watchfull
eye
over
it
,
still
cherishing
it
vp
,
and
preserving
it
from
being
over-runne
with
weedes
,
or
pestered
with
other
annoyances
.
Hence
it
was
,
that
Paul
having
taken
paines
in
preaching
to
many
particular
Churches
,
did
not
so
leaue
them
,
but
in
a
godly
iealousie
over
them
writes
Epistle
after
Epistle
,
sometimes
to
the
Romanes
,
sometimes
to
the
Corinthians
,
sometimes
to
the
Thessalonians
,
&c.
earnestly
solliciting
them
to
stand
fast
in
that
faith
which
they
had
received
.
Hence
it
was
that
Iames
having
instructed
the
remnant
of
the
twelue
Tribes
in
the
faith
of
Christ
,
did
not
so
leaue
them
,
but
seconds
his
preaching
with
an
Epistle
written
to
them
for
their
confirmation
in
the
faith
.
And
hence
it
was
that
our
Apostle
Peter
,
being
the
minister
of
the
Circumcision
,
as
we
reade
,
Galathians
2.7
.
having
preached
Christ
to
those
Gentiles
that
first
had
beene
converted
to
the
profession
of
the
Iewes
,
and
afterward
from
the
Iewes
profession
to
the
faith
of
Christ
,
did
not
so
leaue
them
;
but
writes
this
and
his
other
Epistle
generall
to
them
all
,
as
they
were
dispersed
in
divers
places
of
the
world
;
exhorting
them
hereby
to
walke
worthy
of
that
vocation
and
holy
profession
which
they
had
taken
vpon
them
:
and
having
first
shewed
,
Chapter
1
verse
2.
the
great
mercy
of
God
towards
them
in
electing
them
to
salvation
through
Iesus
Christ
,
hee
doth
thence
inforce
an
exhortation
,
verse
13.14.15
.
of
that
Chapter
,
that
they
must
be
holy
,
because
God
who
is
their
father
and
hath
chosen
them
,
is
holy
:
And
having
shewed
them
secondty
their
Redemption
,
verse
18.19
.
that
it
was
not
made
with
gold
nor
silver
,
but
with
the
pretious
blood
of
that
immaculate
Lambe
Christ
Iesus
;
hee
doth
thence
inferre
another
exhortation
in
the
beginning
of
this
2.
chap.
that
seeing
they
are
so
pretiously
bought
,
therefore
they
must
lay
aside
all
maliciousnes
,
and
dissimulation
,
and
envie
,
and
evill
speaking
,
and
as
new
borne
babes
&c.
And
thirdly
having
amplified
the
great
bountifulnes
of
God
towards
them
,
partly
by
comparing
them
with
others
ver.
7.8.9
.
that
whereas
Christ
was
made
to
others
a
stone
to
stumble
at
,
and
a
rocke
of
offence
,
yet
vnto
these
he
was
an
elect
and
pretious
stone
,
whereby
they
were
knit
together
in
the
Lords
building
:
and
partly
by
comparing
their
present
estate
of
grace
with
their
former
estate
of
nature
,
verse
9.10
.
that
whereas
before
,
they
had
lien
in
darkenesse
,
now
they
were
called
to
a
marvellous
light
;
whereas
in
times
past
they
were
no
people
,
now
they
are
the
people
of
God
;
in
times
past
they
were
not
vnder
mercy
,
but
now
they
haue
obtained
mercy
;
hee
doth
thence
inferre
,
as
it
were
by
force
of
consequence
this
third
exhortation
which
I
haue
now
read
vnto
you
:
The
Summe
whereof
is
briefly
this
,
to
perswade
those
Christians
to
holinesse
of
life
:
and
as
holinesse
of
life
hath
two
partes
,
so
this
exhortation
consists
of
two
branches
answerable
thereunto
.
The
first
part
of
an
holy
life
is
The
Mortifying
and
subduing
of
the
lusts
of
the
flesh
;
and
to
this
hee
exhorts
vs
in
the
first
branch
of
this
Scripture
,
verse
11.
I
beseech
you
Brethren
abstaine
from
&c.
The
second
part
of
an
holy
life
is
the
honest
conversation
and
carriage
of
our selues
in
the
world
,
and
to
this
hee
exhorts
vs
in
the
second
branch
of
of
this
Scripture
,
verse
12.
Having
your
conversation
honest
,
&c.
In
the
first
branch
,
that
is
,
verse
11.
wee
may
obserue
first
the
matter
it selfe
,
Abstinence
from
fleshly
lusts
;
and
secondly
the
Apostles
enforcing
of
this
matter
vpon
them
,
vsing
two
motiues
or
inducements
to
perswade
them
to
it
:
The
first
motiue
is
drawne
à
conditione
fidelium
,
from
the
estate
and
condition
of
Gods
Children
in
this
life
,
they
are
Strangers
and
Pilgrimes
;
the
second
motiue
is
drawne
à
naturâ
concupiscentiae
,
from
the
nature
of
these
lustes
they
fight
against
the
Soule
.
But
yet
to
fasten
the
whole
body
of
this
exhortation
vpon
them
the
rather
,
hee
vseth
here
two
covert
Insinuations
:
first
,
hee
closes
with
them
by
a
terme
of
loue
and
kindnes
,
hee
cals
them
his
dearely
beloved
:
secondly
,
that
he
may
the
better
prevayle
with
them
,
hee
deales
by
humble
entreatie
,
hee
beseeches
them
;
Dearely
beloved
,
I
beseech
you
.
But
before
I
come
to
handle
either
the
partes
or
the
Insinuations
,
I
must
obserue
out
of
the
coherence
or
agreement
of
this
with
that
which
went
before
,
one
profitable
note
for
our
Instruction
.
Seeing
the
Apostle
doth
here
inferre
this
exhortation
vpon
the
rehearsall
of
Gods
blessings
bestowed
vpon
his
people
,
as
if
,
because
God
had
so
loved
them
,
therfore
they
were
bound
to
performe
this
dutie
towards
him
,
hence
I
note
vnto
you
,
that
every
blessing
and
mercy
that
God
vouchsafeth
vnto
vs
,
doth
effectually
call
vpon
vs
to
liue
in
the
feare
and
obedience
of
God
.
For
as
Isaac
dealt
with
his
Sonne
Iacob
Gen.
28.1
.
hee
blessed
him
,
and
he
charged
him
,
sayth
the
Text
,
hee
bestowed
a
blessing
vpon
him
,
and
withall
he
charged
him
to
performe
a
duty
:
even
so
doth
the
Lord
with
his
Children
;
hee
giues
them
blessings
,
hee
bestowes
mercies
vpon
them
,
but
so
,
that
every
blessing
and
favour
which
the
Lord
bestowes
vpon
them
,
doth
exact
and
call
for
a
duty
that
they
must
performe
towards
him
.
In
the
5.
chap.
of
Esay
,
verse
1.2
.
the
Lord
had
done
much
for
his
Vineyard
;
it
was
planted
on
a
very
fruitfull
hill
,
hee
hedged
it
,
hee
gathered
out
the
stones
of
it
,
hee
planted
it
with
the
best
plants
,
hee
built
a
Towre
in
the
midst
of
it
,
and
made
a
winepresse
therein
:
and
what
then
?
did
he
all
this
for
nothing
?
No
;
the
Text
sayth
Then
hee
looked
that
it
should
bring
forth
grapes
;
as
if
the
Prophet
should
say
,
because
the
Lord
had
done
so
much
for
his
Vineyard
;
therefore
hee
expected
,
and
great
cause
there
was
that
it
should
bring
foorth
good
store
of
good
grapes
.
And
this
the
Lord
himselfe
would
teach
vs
by
the
words
of
his
owne
mouth
:
For
in
Exod.
20.2
.
The
Lord
being
to
deliver
his
Law
to
his
people
,
telles
them
first
,
that
he
is
the
Lord
their
God
,
which
brought
them
out
of
the
Land
of
Aegypt
,
out
of
the
house
of
bondage
;
vsing
the
rehearsall
of
his
goodnesse
towards
them
,
as
a
most
effectuall
bond
and
perswasion
to
tye
them
to
the
obedience
of
his
Law
.
For
thus
it
was
even
from
the
first
blessing
that
ever
God
bestowed
vpon
man
,
there
ensued
a
Commandement
vpon
it
,
as
we
reade
,
Gen.
2.15.16
.
that
the
Lord
placed
Adam
in
the
Garden
of
Eden
,
and
withall
gaue
him
Commandement
,
that
he
should
abstaine
from
the
forbidden
fruit
.
Here
then
we
see
(
beloved
)
the
right
and
true
vse
of
the
blessings
of
God
vpon
vs
;
so
many
mercies
as
he
shews
vnto
vs
,
we
must
esteeme
to
be
so
many
spurres
,
to
pricke
vs
forward
to
well
doing
;
and
to
be
so
many
Messengers
sent
vnto
vs
from
God
,
to
call
vpon
vs
for
the
due
performance
of
all
such
Christian
Duties
,
as
belong
to
our
severall
callings
.
Satan
himselfe
,
though
a
malicious
depraver
and
abuser
of
all
Gods
blessings
towards
vs
,
yet
doth
acknowledge
to
Gods
owne
face
,
that
his
blessings
do
exact
a
dutie
at
our
hands
,
Doth
Iob
serue
God
for
nought
?
saith
he
,
Iob
1.9
.
As
if
Satan
should
haue
said
;
It
is
true
indeed
,
that
Iob
is
an
vpright
and
iust
man
,
one
that
feares
God
,
and
eschewes
euill
;
but
doth
he
so
for
nought
?
No
,
he
hath
great
reason
for
it
;
For
thou
hast
made
an
hedge
about
him
,
and
about
all
that
he
hath
on
euery
side
.
Now
(
Beloued
)
if
Satan
thought
it
reason
that
Iob
should
serue
God
,
because
God
had
blessed
Iob
;
oh
,
how
wicked
is
our
ingratitude
,
if
,
when
we
haue
receiued
fauours
and
blessings
at
Gods
hands
,
(
as
we
doe
receiue
daily
)
we
doe
not
in
lieu
and
requitall
thereof
apply
our selues
to
Gods
seruice
?
The
Apostle
in
the
twelfth
to
the
Romanes
,
ver.
1.
hath
giuen
vs
an
excellent
President
in
this
case
:
I
beseech
you
,
saith
he
,
by
the
mercies
of
God
,
that
you
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
,
and
acceptable
vnto
God
:
He
hath
no
better
meanes
to
adiure
vs
,
as
it
were
,
and
to
bind
vs
to
offer
vp
our selues
a
liuing
sacrifice
vnto
God
,
then
the
mercies
and
fauours
which
he
hath
bestowed
vpon
vs
.
To
apply
this
present
case
more
particularly
to
our selues
,
consider
aright
,
I
beseech
you
,
the
case
of
these
faithfull
,
to
whom
the
Apostle
makes
this
Exhortation
;
and
when
you
haue
compared
their
case
with
your
owne
case
,
then
tell
me
,
if
this
same
Exhortation
may
not
as
justly
,
nay
,
much
more
justly
be
enforced
vpon
vs
.
These
were
Gentiles
,
and
so
are
we
;
these
had
sitten
in
darknes
,
and
so
did
we
;
these
were
aliants
from
the
covenant
,
and
so
were
we
;
but
God
had
chosen
them
a
peculiar
people
to
himselfe
,
and
so
he
hath
chosen
vs
;
he
brought
them
into
a
marveilous
light
,
and
so
he
hath
done
by
vs
;
he
called
them
to
the
knowledge
of
his
truth
,
and
so
he
hath
called
vs
;
he
redeemed
them
with
the
precious
bloud
of
Iesus
Christ
,
and
so
he
hath
redeemed
vs
;
he
regenerated
them
by
his
spirit
,
and
so
he
hath
done
vs
;
therefore
this
Dutie
lies
as
hard
vpon
vs
as
vpon
them
,
and
this
same
Exhortation
is
to
be
prest
as
forcibly
vpon
vs
as
vpon
them
;
wherefore
,
Dearely
Beloved
,
I
beseech
you
as
strangers
and
Pilgrims
,
to
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
.
Nay
,
to
goe
a
little
further
in
this
application
,
because
God
hath
gone
a
great
deale
further
in
blessing
vs
:
they
were
but
young
Novices
in
the
Faith
,
as
it
seemes
to
be
implied
in
the
second
verse
of
this
Chapter
,
New
borne
babes
;
but
we
haue
beene
long
trained
vp
in
the
knowledge
,
his
blessed
Gospell
hauing
had
free
passage
amongst
vs
aboue
these
fortie
yeares
:
they
were
dispersed
abroad
in
the
world
,
as
appeares
Chapter
1.
vers.
1.
and
scattered
here
and
there
,
but
we
enioy
the
Communion
of
the
Word
&
Sacraments
in
the
vnitie
of
this
one
particular
Church
;
they
were
strangers
where
they
liued
,
but
we
sit
at
home
vnder
our
Vine
,
and
vnder
our
Fig-tree
,
as
the
Prophet
speakes
,
and
Gods
holy
name
be
euerlastingly
praised
for
it
.
We
need
not
to
gee
begge
the
bread
of
life
in
forreine
Nations
,
for
we
haue
it
brought
home
euen
to
our
dores
:
much
more
iustly
therefore
doe
these
extraordinary
blessings
of
God
bind
vs
to
this
Dutie
,
then
theirs
did
them
,
and
much
more
earnestly
must
this
Exhortation
be
enforced
vpon
vs
then
vpon
them
;
wherefore
,
Dearely
beloued
,
I
beseech
you
;
you
that
haue
receiued
this
full
measure
of
loue
and
mercy
at
Gods
hands
,
I
beseech
you
to
abstaine
from
fleshly
lusts
which
fight
against
the
Soule
.
If
we
had
giuen
to
him
first
,
then
these
his
blessings
had
beene
but
requitalls
of
our
former
kindnesse
;
but
now
seeing
he
hath
loued
vs
when
we
did
not
loue
him
,
seeing
he
hath
thus
blessed
vs
of
his
owne
free
good
will
,
oh
,
how
streightly
doe
these
vndeserued
fauours
of
God
exact
this
Christian
dutie
at
our
hands
,
euen
our
holines
of
life
;
wherefore
I
beseech
you
,
nay
,
you
must
know
that
the
loue
of
God
doth
beseech
you
,
or
rather
impose
it
vpon
you
as
a
necessary
Dutie
,
to
abstaine
from
fleshly
lusts
,
&c.
And
let
this
suffice
to
be
obserued
concerning
this
point
.
Now
I
come
to
the
Insinuations
;
and
first
of
the
first
.
Dearely
Beloved
,
I
call
it
an
Insinuation
,
because
the
Apostle
by
this
terme
of
Kindnesse
,
doth
artificially
close
with
them
,
and
wind
both
himselfe
,
and
his
Exhortation
into
their
hearts
.
For
commonly
the
nature
of
Man
,
when
it
is
counselled
and
advised
by
others
,
is
wont
straight
wayes
to
looke
into
the
heart
of
his
Counsellor
,
to
search
out
with
what
affection
he
speakes
it
,
and
accordingly
as
he
findes
the
affection
of
his
Counsellor
,
so
will
he
esteeme
of
his
Counsell
.
If
a
man
willes
vs
to
amend
our
manners
,
thereby
vpbraiding
vs
with
our
faults
,
or
bewraying
any
bitternesse
against
vs
,
we
will
reiect
his
counsell
,
though
never
so
good
:
If
a
man
advise
vs
to
any
good
course
,
for
his
owne
profit
,
or
for
some
advantage
that
himselfe
may
get
by
it
,
wee
refuse
his
advise
,
though
never
so
profitable
:
but
if
once
we
be
perswaded
,
that
he
loues
vs
,
and
that
for
loue
and
good
will
he
advises
vs
to
any
courses
,
presently
we
hearken
to
him
,
and
embrace
his
counsell
,
and
are
willing
and
readie
to
put
it
in
practise
.
Wherefore
our
Apostle
deales
very
skilfully
here
with
these
Christians
,
first
,
protesting
his
deare
and
tender
loue
towards
them
,
that
he
doth
not
counsell
them
to
this
for
any
shame
he
would
bring
vpon
them
,
or
for
any
vantage
that
hee
should
procure
to
himselfe
,
but
meerely
for
his
heartie
loue
and
affection
that
he
beares
vnto
them
,
therefore
they
are
in
no
case
,
either
to
contemne
it
,
or
suspect
it
,
but
rather
to
embrace
it
with
all
willingnesse
.
And
here
is
an
excellent
Rule
for
vs
,
to
frame
our
counsels
by
;
that
whensoever
any
of
vs
reprooues
his
brother
for
any
sinne
,
as
for
drunkennesse
,
swearing
,
vncleannesse
,
or
any
such
prophane
carriage
,
and
counsels
him
to
amend
it
,
we
must
take
heed
,
that
it
come
not
from
any
gall
or
bitternesse
in
our
hearts
,
for
then
it
marres
our
Exhortation
,
and
hardens
him
more
in
his
sinne
;
but
it
must
come
from
loue
within
vs
,
and
that
from
a
tender
and
deare
loue
towards
him
,
if
ever
we
desire
that
our
counsell
should
take
effect
with
him
in
his
heart
,
to
the
reformation
of
his
life
,
and
sauing
of
his
soule
.
Againe
,
in
that
he
calls
them
here
his
Dearely
beloued
,
here
is
another
observation
offered
vnto
vs
.
He
had
shewed
in
the
former
Verses
,
that
they
were
the
dearely
beloued
of
God
,
and
therefore
here
in
this
Verse
he
is
bolde
to
call
them
his
Dearely
beloued
;
for
,
seeing
that
Christ
did
loue
them
dearely
,
his
Apostle
must
needs
loue
them
dearly
too
.
For
the
Lord
neuer
bestowes
his
loue
vpon
any
,
but
withall
he
bestowes
many
amiable
Graces
vpon
them
,
such
as
may
procure
them
loue
and
fauour
amongst
men
;
I
say
not
,
amongst
carnall
men
,
that
cannot
looke
any
farther
then
vpon
flesh
and
bloud
,
nor
yet
amongst
worldly
men
,
that
onely
loue
those
that
are
like
themselues
,
but
amongst
spirituall
men
,
such
as
can
discerne
the
louely
gifts
and
graces
of
God
,
shining
in
a
mans
soule
.
Wee
reade
,
Genesis
39.3
,
4.
of
Ioseph
,
that
the
Lord
was
with
him
;
Putiphar
seeing
the
loue
of
God
vpon
him
,
did
set
his
loue
vpon
him
too
:
and
in
the
21.
verse
of
that
Chapter
,
the
Master
of
the
Prison
saw
that
the
Lord
loued
Ioseph
,
and
then
he
loued
Ioseph
too
;
and
in
the
41.
Chapter
,
the
39.
Verse
,
euen
Pharaoh
himselfe
saw
that
the
spirit
of
God
was
in
Ioseph
,
and
therefore
he
fauoured
him
,
and
preferred
him
exceedingly
.
Thus
was
it
also
with
Christ
himselfe
,
of
whom
we
reade
,
Luk.
2.52
.
that
he
grew
in
loue
and
fauour
with
God
and
with
men
;
first
,
in
fauour
with
God
,
and
then
with
men
;
for
men
loued
him
because
God
loued
him
first
.
Here
is
then
a
perfect
Rule
,
whereby
to
frame
our
loue
towards
men
;
if
first
we
behold
and
descry
in
them
certaine
testimonies
of
the
loue
of
God
,
then
may
we
be
bold
also
to
set
our
dearest
loue
and
affection
vpon
them
.
Wee
must
take
heed
that
we
be
not
too
light
of
our
loue
,
in
bestowing
it
vpon
euery
one
;
for
our
Christian
loue
is
,
and
ought
to
be
a
well
setled
affection
,
proceeding
from
a
good
ground
,
and
therefore
we
must
bestow
it
especially
vpon
those
whom
we
see
the
Lord
hath
peculiarly
endued
with
his
sanctifying
and
sauing
grace
:
neither
yet
on
the
other
side
must
we
be
too
sparing
of
our
loue
,
in
bestowing
it
onely
vpon
some
few
,
that
fit
our
owne
humor
best
,
but
as
many
as
the
Lord
hath
vouchsafed
to
admit
into
the
bosome
of
his
Church
,
and
to
call
to
the
profession
of
our
Christian
Faith
,
(
except
we
see
in
them
some
euident
cause
to
the
contrary
,
as
that
they
are
hypocrites
,
or
yeeld
any
other
manifest
signes
of
impietie
)
those
we
must
loue
,
as
presuming
and
well
hoping
,
that
God
doth
loue
them
.
But
howsoeuer
the
Apostle
had
many
respects
to
draw
his
dearest
loue
to
these
faithfull
ones
,
partly
,
because
they
were
his
brethren
in
the
flesh
,
but
much
rather
,
because
they
were
his
brethren
in
the
Lord
,
embracing
the
same
faith
,
worshipping
the
same
God
,
regenerate
by
the
same
spirit
,
and
liuing
in
the
communion
of
one
and
the
same
mysticall
bodie
;
yet
there
was
one
reason
further
then
all
these
,
that
inflamed
his
heart
with
most
feruent
loue
towardes
them
aboue
all
other
;
and
this
was
the
charge
which
was
giuen
to
him
ouer
them
,
that
he
should
be
their
Instructor
,
to
Preach
the
Doctrine
of
saluation
vnto
them
.
For
the
Ministeriall
charge
,
which
was
assigned
vnto
Peter
ouer
the
Circumcision
,
Gal.
2.7
.
did
knit
his
heart
vnto
them
,
faster
then
euer
the
heart
of
Ionathan
was
knit
vnto
the
heart
of
Dauid
;
so
that
in
this
respect
he
might
well
call
them
his
dearely
beloued
.
Wherein
he
giues
an
example
to
the
Ministers
of
God
,
teaching
them
how
they
ought
to
esteeme
the
flocke
of
Christ
,
whereof
the
holy
Ghost
hath
made
them
ouer-seers
;
that
they
must
carry
a
loue
and
affection
towards
them
,
and
that
not
any
common
loue
,
but
such
as
proceeds
from
the
dearest
and
the
deepest
seate
of
their
hearts
.
Deare
is
that
loue
which
must
preuaile
with
vs
so
farre
as
to
make
vs
to
lay
downe
our
liues
for
those
whom
we
doe
loue
;
It
is
so
deare
,
and
such
a
great
loue
,
as
that
our
Sauiour
,
Ioh.
15.13
.
telles
vs
,
there
can
be
no
greater
.
Greater
loue
can
no
man
shew
then
this
,
when
a
man
bestowes
his
life
for
his
friends
;
and
yet
such
must
be
the
loue
of
a
Pastor
toward
his
flocke
,
euen
to
lay
downe
his
life
for
them
,
as
Ioh.
10.11
.
A
good
Shepheard
,
&c.
Thus
it
was
with
Moses
;
that
would
rather
be
blotted
out
of
the
Booke
of
life
himselfe
,
then
that
the
wrath
of
the
Lord
should
be
powred
out
vpon
the
Children
of
Israel
,
Exod.
32.32
.
And
thus
it
was
with
Paul
;
that
would
wish
himselfe
to
be
seperated
from
Christ
for
his
brethren
and
kinsmen
according
to
the
flesh
,
Rom.
9.3
.
And
thus
it
was
with
the
great
Shepherd
of
our
soules
,
Christ
himselfe
,
who
did
lay
downe
his
life
for
his
Sheepe
,
and
expose
himselfe
to
all
those
dangers
,
which
by
our
sinnes
we
had
incurred
:
and
thus
it
ought
to
be
with
all
the
Ministers
of
God
;
they
must
loue
their
seuerall
Charges
,
euen
vnto
death
,
embracing
them
with
their
dearest
affection
.
The
second
Insinuation
is
in
these
words
,
I
beseech
you
.
For
although
by
that
Apostolike
authoritie
which
he
had
receiued
,
he
might
command
them
,
yet
he
had
rather
to
deale
with
them
by
entreatie
,
to
beseech
them
.
For
this
was
a
course
fitter
for
him
,
and
fitter
for
them
also
.
Fitter
for
him
,
as
being
a
Minister
of
the
Word
;
it
is
for
a
Magistrate
to
command
,
it
is
for
a
Minister
to
beseech
:
and
fitter
for
them
:
the
young
tenderlings
of
a
Vine
are
to
be
handled
gently
and
charily
;
and
so
these
being
but
young
Christians
,
as
hath
beene
alreadie
shewed
out
of
the
second
Verse
,
were
to
be
mildly
dealt
withall
.
In
matters
of
Religion
,
though
sometimes
men
may
be
compelled
by
strong
hand
,
and
by
force
,
to
obedience
,
yet
the
readiest
way
,
either
to
winne
those
that
are
without
,
or
to
conteine
those
that
are
alreadie
wonne
,
in
the
bond
of
obedience
,
is
(
for
the
most
part
)
by
fayre
meanes
,
and
by
kind
perswasions
:
Suadenda
potius
est
pietas
quàm
cogenda
,
sayth
a
learned
Father
,
Sooner
is
godlinesse
fastened
vpon
vs
by
perswasion
then
by
compulsion
.
And
the
very
Heathen
man
Seneca
could
tell
vs
,
that
in
good
causes
,
Faciliùs
ducimur
quam
trahimur
,
It
is
easier
to
lead
vs
on
by
kind
entreatie
,
then
to
draw
vs
on
by
constraining
meanes
.
Here
then
is
controuled
that
imperious
Spirit
which
raignes
in
the
Chayre
of
the
Romish
Sea
,
that
takes
vpon
him
to
commaund
all
the
world
.
He
challengeth
himselfe
to
be
Christs
Vicar
,
and
Peters
successor
;
but
whither
he
be
either
of
them
,
let
his
commaunding
courses
testifie
.
Christ
sayd
,
Learne
of
me
,
for
I
am
meeke
and
lowly
:
What
meeknesse
is
there
in
him
,
that
sends
forth
his
Mandamus
,
nothing
but
commands
and
threatnings
to
the
people
of
God
?
And
Peter
,
as
you
see
here
,
beseeches
these
Christians
to
be
advised
by
him
:
but
he
that
challenges
himselfe
to
be
Peters
successor
,
lookes
for
it
as
a
dutie
,
to
be
besought
and
crouched
vnto
by
others
,
but
himselfe
will
beseech
none
.
It
may
be
,
he
succeedes
him
in
place
,
though
that
may
be
questioned
too
;
but
in
meeknesse
of
Spirit
,
and
the
performance
of
his
Ministeriall
function
,
he
doth
as
farre
degenerate
from
Peter
,
as
euer
that
Idolatrous
King
Manassah
did
degenerate
from
the
steppes
of
his
good
Father
Hezekiah
.
And
thus
much
of
the
Insinuations
.
Now
to
the
parts
of
the
Exhortation
;
and
first
,
of
the
former
part
,
contained
in
the
11.
Verse
,
the
mortifying
and
subduing
of
the
lusts
of
the
Flesh
.
First
,
of
the
matter
it selfe
,
and
secondly
,
of
the
motiues
,
whereby
the
Apostle
enforces
this
Exhortation
vpon
them
.
First
,
of
the
matter
,
To
abstaine
from
fleshly
lusts
.
By
lusts
we
are
here
to
vnderstand
,
the
dispositions
,
or
inclinations
that
are
within
vs
:
by
the
flesh
,
wee
are
to
vnderstand
,
our
whole
nature
,
and
whatsoeuer
in
vs
is
not
regenerate
by
the
spirit
of
God
;
all
which
must
be
abstained
from
,
they
must
be
mortified
and
subdued
within
vs
;
according
to
that
,
Galatians
the
fift
Chapter
,
vers.
24.
They
that
are
Christs
,
haue
crucified
the
flesh
,
with
the
affections
and
lusts
thereof
;
that
is
,
they
haue
crucified
their
nature
,
and
the
dispositions
of
their
nature
.
Euery
one
of
these
words
require
a
seuerall
Discourse
;
and
therefore
I
will
treate
of
them
seuerally
,
and
first
,
of
the
lusts
,
secondly
,
of
the
flesh
,
thirdly
,
of
abstaining
.
First
,
of
lusts
.
God
in
the
beginning
created
Man
vpright
in
nature
,
and
without
any
blemish
:
but
because
Man
was
but
a
creature
,
and
therefore
could
not
haue
all
perfections
in
himselfe
,
the
Lord
God
furnished
him
with
an
holy
appetite
and
desire
,
whereby
he
might
be
carried
to
seeke
after
God
,
in
whom
onely
he
might
find
and
enioy
all
perfections
.
This
the
Serpent
perceiuing
,
tooke
occasion
hereby
to
sollicite
Eue
,
not
to
desire
to
enioy
God
,
but
to
desire
to
become
God
;
abusing
this
affection
that
was
giuen
to
Man
to
make
him
happie
,
and
turning
it
to
his
vtter
bane
and
destruction
.
The
end
which
the
Serpent
proposed
to
her
,
to
be
as
God
,
was
a
thing
much
to
be
desired
;
and
the
Instrument
which
he
vsed
,
the
Apple
of
the
forbidden
tree
,
was
very
pleasant
,
and
much
also
to
be
desired
,
as
is
sayd
,
Gen.
3.6
.
and
so
the
Serpent
robbed
the
Woman
,
and
robbed
her
Husband
,
and
robbed
all
their
Posteritie
,
of
that
godly
affection
,
that
holy
appetite
and
desire
,
which
the
Lord
had
furnished
Mans
nature
withall
.
Euer
since
which
first
peruerting
of
our
will
and
desire
,
partly
,
by
the
propagation
of
this
infection
from
our
Parents
into
vs
,
and
partly
,
by
the
Iustice
of
God
,
which
hath
inflicted
it
vpon
vs
as
a
curse
of
that
first
sinne
,
all
the
whole
many
of
vs
are
peruerted
in
our
wills
,
and
so
corrupted
in
all
our
desires
,
that
now
the
inclinations
of
our
nature
are
no
longer
desires
,
as
they
were
in
the
beginning
,
but
they
are
lusts
and
concupiscences
,
nothing
els
but
lewd
and
inordinate
affections
.
For
as
a
little
Leauen
leaueneth
the
whole
lumpe
,
euen
so
this
Lust
hath
infected
our
whole
nature
,
that
now
wee
are
but
a
masse
,
and
a
heape
of
Lusts
.
Looke
into
all
our
affections
,
they
are
nothing
but
Lusts
:
looke
into
all
our
actions
,
they
are
nothing
but
Lusts
:
looke
into
all
our
sinnes
,
our
originall
sinne
is
nothing
but
Lust
,
as
S.
Iames
teaches
,
Chapter
1.
Vers.
14.
Euery
man
is
tempted
,
he
is
drawne
away
by
his
owne
Lust
:
and
Chap.
4.
vers.
1.
Whence
are
warres
and
contentions
?
Are
they
not
hence
,
euen
of
your
Lusts
?
Our
actuall
sinnes
are
nothing
but
lusts
,
as
the
Apostle
shews
,
Galat.
5.19
,
20.
Where
he
calls
the
workes
of
the
flesh
,
the
lusts
of
the
flesh
;
and
the
1.
Ioh.
Chapter
2.
vers.
16.
Whatsoeuer
is
in
the
world
,
as
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
and
pride
of
life
,
and
this
is
a
kind
of
lust
too
.
Looke
into
all
the
parts
of
our
bodies
,
and
powers
of
our
soules
;
and
you
shall
finde
nothing
but
Lusts
in
them
:
our
eyes
Lust
after
delightfull
sights
,
our
eares
Lust
after
pleasant
sounds
,
our
stomackes
after
sweete
meates
,
our
hearts
Lust
after
foolish
vanities
,
and
the
very
spirit
that
is
within
vs
,
sayth
the
Apostle
,
Lusteth
after
enuie
,
Iam.
4.5
.
So
then
the
Apostle
here
exhorting
these
Christians
to
abstaine
from
Lusts
,
hath
chosen
a
most
significant
and
compendious
word
,
to
expresse
his
meaning
,
he
bids
them
to
abstaine
from
Lusts
.
Wherein
we
may
obserue
,
first
,
that
this
is
a
generall
dehortation
from
all
kindes
of
sinne
,
for
Lust
is
the
generall
name
for
them
all
;
not
onely
against
Adultery
and
Wantonnesse
,
which
is
the
most
naturall
meaning
of
Lust
,
but
against
Pride
,
and
Enuie
,
and
Othes
,
and
Blasphemies
,
and
euery
other
sinne
.
For
he
would
not
haue
the
children
of
God
be
free
from
one
sinne
,
and
defile
themselues
with
another
,
free
from
Adultery
,
but
defiled
with
Drunkennesse
,
or
free
from
Drunkennesse
,
but
defiled
with
Envie
,
but
he
would
haue
them
to
be
entirely
holy
:
and
as
in
the
first
verse
of
this
chapter
,
he
willed
them
to
lay
aside
all
dissimulation
,
all
maliciousnesse
,
all
euill
speaking
;
so
here
he
willes
them
to
abstaine
from
all
sinne
.
What
is
it
vnto
thy
health
,
if
thou
be
free
from
one
disease
,
and
thy
body
infected
with
another
?
thou
art
still
but
a
diseased
man
:
and
what
is
it
to
the
comelines
of
thy
body
,
to
haue
a
faire
face
,
but
to
want
the
proportion
of
thy
other
limmes
?
Thou
art
still
but
a
deformed
man
:
and
what
is
it
to
the
gracing
of
thy
Soule
in
the
sight
of
God
,
to
be
cleare
from
one
sinne
,
so
long
as
another
sinne
raignes
within
thee
?
but
if
thou
canst
sweepe
away
these
lusts
which
the
Apostle
here
speakes
of
,
then
thou
art
cleansed
of
all
thy
diseases
to
bee
a
sound
Christian
,
and
ridd
of
all
thy
deformities
,
to
be
gratious
and
acceptable
in
the
sight
of
the
Lord
.
But
wee
may
take
this
exhortation
to
be
more
particular
;
as
if
the
Apostle
should
counsell
these
Christians
to
abstaine
especially
from
such
lusts
,
as
the
Gentiles
amongst
whom
they
liued
,
were
addicted
vnto
,
that
if
they
were
giuen
to
riot
,
these
should
especially
endeuour
themselues
to
sobrietie
;
if
they
were
giuen
to
wantonnes
,
these
should
especially
labour
to
chastity
;
if
they
were
giuen
to
malice
,
these
should
especially
labour
to
be
most
kind
and
gentle
;
that
,
as
it
is
in
the
12.
verse
,
when
they
should
see
the
good
examples
of
these
Christians
,
they
might
learne
by
them
to
be
drawne
from
their
sins
,
and
so
glorifie
God
in
the
day
of
their
visitation
.
Or
els
wee
may
take
the
exhortation
to
bee
yet
more
particular
;
as
if
the
Apostle
should
here
counsell
them
to
enter
into
their
owne
hearts
,
and
there
to
make
iust
tryall
what
speciall
sinne
they
did
feele
to
rage
most
within
them
,
and
thereof
they
should
especially
labour
to
purge
themselues
;
for
commonly
euery
man
,
even
the
best
of
vs
all
,
hath
his
proper
sinne
,
some
one
sinne
,
and
some
another
,
raging
within
vs
aboue
the
rest
;
and
I
know
not
,
whether
this
be
that
Malus
Genius
that
evill
Spirit
,
which
,
the
Heathen
say
,
takes
possession
of
euery
man
;
but
sure
I
am
,
that
it
is
the
proper
lust
of
our
owne
Nature
,
whether
caused
by
the
infection
of
our
Parents
,
or
by
the
temperature
of
our
complexions
,
or
by
some
celestiall
influence
in
our
conception
or
birth
,
or
rather
indeed
wrought
in
vs
by
the
power
of
Sathan
,
after
wee
are
come
into
the
world
;
it
is
,
I
say
,
the
proper
lust
of
euery
mans
owne
nature
,
whereby
he
is
inclined
to
one
vice
more
then
to
another
.
One
hath
a
touch
of
Envie
,
another
hath
a
touch
of
Lying
,
another
hath
a
touch
of
evill
speaking
;
in
one
is
a
spice
of
pride
,
in
another
a
spice
of
wantonnes
,
in
another
a
spice
of
covetousnesse
,
(
I
speake
euen
of
the
best
;
for
in
others
it
is
more
then
a
touch
or
spice
,
it
raignes
in
them
:
)
in
euery
one
a
speciall
inclination
to
some
one
speciall
sin
;
and
this
is
that
lust
which
fights
against
euery
ones
Soule
,
after
a
speciall
maner
,
as
here
is
implyed
;
and
therefore
hee
would
haue
vs
,
as
to
abstaine
from
all
sinnes
,
so
to
make
speciall
provision
against
that
speciall
Lust
which
is
most
rife
and
busie
within
vs
.
Aske
thy
owne
Soule
,
and
examine
thy selfe
well
,
whether
thou
art
not
more
inclinable
to
one
vice
then
to
another
;
search
it
out
throughly
in
the
bowels
of
thy
Nature
;
and
when
thou
hast
found
what
principall
sinne
thou
feelest
the
power
of
Sathan
and
the
desire
of
thy
owne
flesh
most
often
moving
thee
vnto
,
thou
must
consider
that
this
is
that
fleshly
lust
,
which
of
all
others
fights
most
fiercely
against
thy
Soule
,
and
thou
must
know
,
that
thou
art
bound
to
labour
especially
against
that
lust
,
refraining
from
all
occasions
and
meanes
,
which
may
any
way
tend
to
the
cherishing
of
that
sinfull
and
wicked
humour
and
lust
in
thee
.
2.
Seeing
he
diswades
vs
here
from
lusts
,
we
may
obserue
that
he
would
haue
Christians
not
onely
to
abstaine
from
all
sinnes
,
but
also
from
the
lusts
of
sinnes
,
that
is
,
the
very
first
motions
and
inclinations
to
sinne
,
for
if
we
doe
not
stop
and
drie
vp
the
fountaine
of
Sinne
,
we
shall
hardly
stay
it
in
the
Channels
;
If
we
would
kill
a
Serpent
,
wee
must
crush
him
in
the
head
:
and
if
wee
would
destroy
Sinne
,
wee
must
smother
it
in
the
very
first
conception
.
As
David
,
when
hee
fought
against
Goliah
,
did
smite
that
vncircumcised
Philistine
in
the
forehead
,
and
so
slue
him
:
euen
so
must
wee
deale
with
sinne
,
wee
must
smite
it
in
the
forehead
,
and
destroy
it
in
the
first
motion
,
and
the
first
lust
that
wee
feele
within
vs
.
For
so
doe
they
that
are
Christs
;
as
the
Apostles
shewes
,
Galat.
5.24
.
they
crucifie
the
flesh
with
the
affections
and
lustes
thereof
:
they
crucifie
the
flesh
;
there
the
Tree
of
sinne
is
taken
downe
:
they
crucifie
the
flesh
with
the
affections
:
there
both
the
sapp
and
the
heart
of
sinne
are
perished
:
they
crucifie
the
flesh
with
the
affections
and
lusts
thereof
;
there
the
roote
and
all
is
withered
and
quite
dried
vp
.
In
the
first
chapt
.
of
Exodus
verse
16.
Pharaoh
tooke
this
course
to
destroy
the
Male
Children
of
the
Israelites
;
hee
commaunded
,
that
when
their
mothers
had
brought
them
forth
,
death
should
bee
their
midwife
,
they
should
presently
bee
killed
and
made
away
as
soone
as
ever
they
began
to
liue
.
Let
vs
learne
Pharaoh
his
pollicy
for
a
better
practise
;
seeing
wee
are
to
subdue
sinne
,
let
the
midwife
of
sinne
bee
the
death
of
sinne
,
as
soone
as
ever
wee
feele
it
quicken
within
vs
,
and
begin
to
liue
,
wee
must
presently
stop
the
first
breath
that
ever
it
takes
,
and
destroy
it
in
the
first
motion
.
Learne
we
this
same
lesson
of
our
Saviour
,
In
the
4.
chap.
of
Luke
,
verse
5.
the
Devill
came
to
him
,
and
shewed
him
all
the
Kingdomes
of
the
world
in
a
twinckling
of
an
eye
:
it
was
onely
a
shew
;
but
our
Saviour
could
not
abide
a
shewe
of
sinne
;
it
was
but
in
the
twinckling
of
an
eye
;
but
our
Saviour
could
not
abide
one
glimpse
of
sinne
;
it
was
(
I
say
)
but
a
moment
of
time
;
but
our
Saviour
could
not
abide
that
temptatation
should
liue
so
much
as
one
moment
of
time
,
but
so
soone
as
ever
it
began
to
stirre
and
to
moue
,
presently
hee
destroyed
it
.
Now
as
here
is
matter
of
exhortation
,
teaching
vs
to
beware
of
the
first
motions
of
sinne
,
so
here
is
matter
of
reproofe
of
an
errour
in
Popery
,
that
denies
these
first
motions
of
sinne
to
bee
any
sinnes
at
all
:
they
acknowledge
Lust
or
Concupiscene
to
bee
the
cause
of
sinne
,
but
that
it
should
be
a
sinne
of
it selfe
,
this
they
will
in
no
wise
acknowledge
.
But
if
it
be
a
sinne
to
transgresse
the
Law
of
God
,
then
lust
must
needs
be
sinne
:
Now
Saint
Iohn
telles
vs
,
1
Epistle
,
Chap.
3.
vers.
4.
that
sinne
is
nothing
else
but
the
transgression
of
the
Law
;
and
it
appeares
plainely
out
of
Rom.
7.7
.
that
Lust
is
the
transgression
of
the
Law
,
for
the
Law
sayth
,
Thou
shalt
not
lust
;
so
that
Lust
must
needs
be
sinne
.
The
Law
requires
that
thou
shouldest
loue
the
Lord
thy
God
with
all
thy
thought
,
Luke
10.27
.
therefore
if
euer
thy
thought
be
enclined
to
sinne
,
(
as
Lust
takes
her
first
hold
in
our
thought
)
thou
hast
transgressed
the
Law
,
and
sinned
against
God
.
It
was
but
a
flying
thought
which
the
Devill
suggested
into
the
hearts
of
the
Scribes
,
that
Christ
blasphemed
when
he
sayd
to
the
sicke
of
the
Palsie
,
Thy
sinnes
are
forgiuen
thee
:
for
so
wee
reade
Mark.
2.6
.
they
onely
reasoned
so
in
their
hearts
,
as
if
they
did
not
throughly
consent
vnto
it
,
but
it
was
onely
a
conceit
that
runne
in
their
heads
;
and
yet
our
Sauiour
checkes
them
for
it
,
and
calles
it
by
the
name
of
euill
,
as
appeares
Mat.
9.4
.
Why
thinke
you
euill
in
your
hearts
?
And
if
it
be
euill
,
consequently
it
must
needs
be
sinne
.
How
light
soeuer
these
men
make
of
Concupiscence
,
or
Lust
,
I
am
sure
that
Paul
felt
by
his
owne
experience
,
and
to
his
great
griefe
acknowledged
it
to
be
sinne
,
as
Rom.
7.20
.
Not
I
,
sayth
he
,
but
sinne
that
dwelleth
in
me
.
Their
answere
which
here
they
alledge
,
that
Lust
is
indeed
sinne
,
yet
not
properly
,
but
onely
after
a
kinde
of
improper
sense
;
if
Salomon
should
heare
it
,
he
would
condemne
them
of
foolishnesse
;
The
foole
,
sayth
he
,
Prou.
14.9
.
makes
a
toy
of
sinne
:
and
surely
,
it
is
great
foolishnesse
,
to
make
so
small
account
of
Lust
,
and
to
esteeme
so
light
of
sinne
,
and
to
vse
such
a
toyish
and
frivolous
distinction
in
such
an
earnest
and
serious
matter
.
2.
Now
concerning
the
flesh
,
which
is
the
second
thing
here
to
be
spoken
of
.
By
the
name
of
flesh
,
we
are
here
to
vnderstand
our
whole
nature
:
for
as
Lust
is
most
proper
to
one
sinne
aboue
the
rest
,
as
namely
,
to
Adultery
,
yet
is
it
rightly
applied
to
all
sinnes
,
because
euery
sinne
is
a
Lust
;
so
the
flesh
doth
most
properly
signifie
our
matter
,
our
carnall
and
bodily
part
,
as
it
is
opposed
against
our
soule
,
or
spirituall
part
,
yet
is
it
rightly
extended
to
our
whole
nature
,
both
of
soule
and
bodie
,
except
we
be
regenerate
and
borne
anew
;
so
that
whatsoeuer
is
in
vs
vnregenerate
,
it
is
here
called
by
the
name
of
flesh
.
For
so
it
is
taken
,
Mat.
16.17
.
where
Christ
sayth
vnto
Peter
,
flesh
and
bloud
hath
not
revealed
this
vnto
thee
;
that
is
,
nothing
that
is
in
the
nature
of
man
,
hath
taught
thee
this
,
but
it
is
the
speciall
worke
of
the
spirit
of
God
.
And
in
the
1.
to
the
Corinthians
,
Chap.
2.
vers.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
naturall
man
;
he
sayth
not
,
the
carnall
man
,
but
euen
the
whole
nature
of
man
,
soule
and
all
,
is
so
darkened
,
that
it
cannot
perceiue
the
things
that
are
of
God
:
and
therefore
the
Apostle
calls
our
whole
man
,
Corpus
peccati
,
The
bodie
of
sinne
,
Rom.
6.6
.
because
sinne
hath
infected
our
whole
man
;
nay
,
he
calles
it
Corpus
mortis
,
Rom.
7.24
.
The
body
of
death
,
because
it
is
in
it selfe
wholly
cut
off
from
the
life
of
God
,
wherewith
we
were
quickened
before
our
fall
.
The
Reasons
why
the
vnregenerate
man
,
and
in
the
best
of
vs
the
vnregenerate
part
is
called
by
the
name
of
flesh
,
as
here
in
this
place
,
are
two
.
First
,
because
either
they
proceed
meerely
of
the
flesh
,
or
at
least
are
wrought
by
the
flesh
.
Some
lusts
proceed
meerely
of
the
flesh
:
our
originall
sinne
,
it
is
not
to
be
thought
to
arise
in
our
soule
,
for
that
is
created
holy
,
and
infused
holy
from
aboue
into
euery
one
of
vs
at
our
first
quickening
in
our
Mother
;
but
it
is
the
materiall
part
,
the
flesh
which
we
draw
from
our
Parents
,
that
is
infected
with
sinne
in
it selfe
,
and
as
soone
as
ever
the
soule
is
vnited
and
ioyned
vnto
it
,
it
infects
the
soule
also
.
As
Cosbi
the
Midianitish
Woman
defiled
Zimri
the
Israelite
,
by
lying
with
him
,
as
we
reade
Numbers
25.
And
as
Salomons
wiues
,
strange
women
,
turned
his
heart
after
other
Gods
,
1
King
.
11.4
.
And
so
the
flesh
which
we
receiue
of
our
Parents
,
as
soone
as
it
is
married
,
as
it
were
,
vnto
the
soule
,
as
soone
as
they
are
knit
into
one
nature
,
the
flesh
by
clipping
and
embracing
the
soule
,
doth
defile
the
soule
,
and
turne
it
after
carnall
lusts
:
and
when
once
this
lust
,
this
originall
infection
hath
seized
vpon
vs
in
body
and
soule
too
,
then
our
nature
is
become
like
a
fiery
Furnace
,
that
continually
sends
forth
many
flames
of
Concupiscence
:
it
still
egges
vs
on
and
provokes
vs
vnto
sinne
,
as
the
wife
of
Putiphar
did
sollicite
Ioseph
,
day
by
day
to
commit
wickednesse
,
and
to
sinne
against
God
.
Other
lusts
,
though
they
doe
not
arise
out
of
the
flesh
,
yet
they
are
wrought
in
vs
by
the
flesh
:
It
is
the
olde
pollicie
of
Satan
,
to
seeke
first
to
overcome
the
weakest
,
that
afterward
he
may
overcome
the
strongest
;
he
set
first
vpon
Eue
,
that
so
he
might
overcome
Adam
;
and
so
still
he
sets
first
vpon
our
flesh
,
which
is
the
weakest
and
most
inclinable
to
sinne
,
that
afterward
he
may
overcome
the
spirit
;
which
,
if
it
were
not
for
the
perswasions
and
allurements
of
the
flesh
,
would
withstand
sinne
.
For
the
Devill
could
never
doe
any
thing
against
vs
,
but
that
he
findes
fit
matter
in
our
flesh
to
worke
vpon
.
As
our
Sauiour
spake
of
himselfe
,
Ioh.
14.30
.
The
Prince
of
this
world
commeth
,
and
hee
finds
nothing
in
me
;
so
if
we
had
not
any
corruption
in
our
owne
flesh
,
Satan
could
even
hardly
fasten
any
temptation
vpon
vs
.
No
,
Beloved
,
here
that
is
verified
which
our
Saviour
spake
in
another
case
,
Inimici
hominis
domestici
eius
;
The
enemies
of
a
man
are
they
that
are
of
his
owne
houshold
:
and
that
also
which
our
Saviour
proved
by
his
owne
experience
;
He
that
dippes
his
finger
with
me
in
the
dish
,
it
is
he
that
lifts
vp
his
heele
against
me
;
euen
the
same
flesh
which
we
nourish
in
our
owne
bosome
,
lifts
vp
it selfe
against
vs
to
destroy
vs
.
Here
then
let
the
children
of
God
learne
hereby
to
beware
of
their
owne
flesh
;
and
whensoever
Satan
tempts
thee
,
take
heed
,
that
thy
owne
flesh
doe
not
play
the
traytor
with
thee
,
and
deliver
thee
over
into
the
will
and
power
of
thine
enemies
.
And
let
this
kindle
in
every
one
of
vs
,
a
serious
desire
to
be
dissolved
out
of
this
earthly
Tabernacle
which
we
beare
about
vs
;
and
to
be
ridde
from
this
treacherous
enemy
of
our
owne
flesh
.
2.
A
second
Reason
,
why
the
lusts
of
the
vnregenerate
are
called
after
the
name
of
flesh
,
is
,
because
they
tend
to
the
cherishing
of
the
flesh
,
the
carnall
or
naturall
part
.
For
,
why
doth
the
Epicure
wallow
vp
and
downe
in
all
licentiousnesse
,
and
the
Voluptuous
man
sell
himselfe
over
to
the
pleasures
of
this
life
,
and
the
Covetous
man
obey
his
vnsatiable
lust
and
desire
of
gaine
,
but
that
all
thinges
seeme
to
tend
to
the
cherishing
of
their
owne
flesh
?
I
say
,
seeme
to
tend
,
because
it
is
but
in
appearance
onely
:
for
indeede
,
these
things
are
so
farre
from
cheririshing
the
flesh
,
that
contrariwise
they
are
the
very
spoyle
of
our
flesh
and
decay
of
our
Nature
.
Voluptuousnesse
,
is
called
by
the
Holy
Ghost
,
1.
Cor.
6.18
.
a
sinne
against
a
mans
owne
body
:
Gluttony
and
Drunkennesse
shorten
mens
liues
and
deforme
their
bodies
,
and
marre
their
constitutions
:
and
Covetousnesse
wasts
away
a
mans
spirits
,
and
sokes
vp
the
moisture
of
Nature
.
Let
this
therefore
teach
vs
to
bee
carefull
and
circumspect
that
wee
be
not
deceived
by
the
outward
appearance
of
sinne
,
though
it
make
never
such
a
goodly
shew
of
cherishing
our
nature
;
seeing
indeede
it
is
the
very
bane
of
our
nature
,
hurtfull
to
our
bodies
in
this
world
,
and
the
vtter
destruction
both
of
Soule
and
Body
in
the
world
to
come
.
3.
Lastly
,
wee
are
to
speake
in
one
word
concerning
Abstinence
,
which
is
the
third
point
here
to
bee
spoken
of
;
Abstaine
from
fleshly
lusts
.
As
a
carefull
Phisitian
that
is
desirous
to
recover
the
health
of
his
patient
,
doth
giue
him
speciall
charge
to
abstaine
from
such
meates
and
drinkes
as
are
enemies
to
his
health
;
so
the
Apostle
here
wils
this
chosen
people
of
God
to
abstaine
from
fleshly
Lustes
,
and
to
forbeare
them
as
they
loue
their
Soules
health
.
In
the
first
Epistle
to
the
Corint
.
chap.
9.
ver.
25.
The
Apostles
enforces
this
exhortation
vpon
vs
by
way
of
Comparison
:
Every
one
that
proveth
Masteries
,
(
sayth
hee
)
abstaines
from
all
things
that
might
bring
his
body
out
of
temper
;
and
this
he
doth
for
a
corruptible
Crowne
;
how
much
more
ought
wee
to
abstaine
from
all
fleshly
lustes
which
will
bring
our
Soules
out
of
temper
;
especially
considering
that
the
Crowne
which
wee
striue
for
,
is
incorruptible
and
everlasting
in
Heaven
.
And
this
is
the
true
Abstinence
which
the
Lord
requireth
at
our
hands
,
to
absteine
from
sinne
,
to
abstaine
from
lustes
,
to
abstaine
from
the
workes
of
the
flesh
.
Though
we
should
abstaine
eyther
from
certaine
meates
never
so
precisely
,
or
from
all
meates
so
farre
as
it
is
possible
,
yet
if
we
doe
not
withall
abstaine
from
sinne
and
from
the
lusts
of
the
flesh
,
it
is
no
abstinence
at
all
,
but
rather
fond
superstition
.
Wherefore
beloved
,
let
vs
hearken
to
this
cousell
of
the
Apostle
,
and
obserue
it
in
our
dayly
practise
,
to
abstaine
from
fleshly
lustes
.
Doth
our
corrupt
nature
at
any
time
aske
any
thing
at
our
hands
?
Let
vs
deny
it
,
and
say
it
nay
,
and
forbeare
such
desires
.
Doth
our
flesh
sollicite
vs
to
do
or
thinke
any
thing
that
is
against
our
obedience
to
God
?
Let
vs
deny
our
flesh
,
and
forbeare
all
such
lusts
:
Indeede
if
we
were
our
owne
,
then
might
wee
iustly
take
our
libertie
to
our selues
,
and
doe
what
wee
list
;
but
the
Apostle
1
Cor.
6.19
.
Tels
vs
plainely
,
that
wee
are
not
our
owne
,
but
are
bought
with
a
price
,
even
with
the
most
precious
blood
of
Iesus
Christ
,
and
therefore
wee
must
bee
ruled
by
him
that
bought
vs
because
wee
are
his
,
and
abstaine
from
our
owne
lusts
,
and
deny
our
owne
Flesh
and
Nature
,
because
wee
are
not
our
owne
.
Our
Saviour
tels
vs
,
wee
must
denie
and
forsake
our selues
,
or
els
wee
are
not
to
follow
him
,
Luke
9.23
.
Oh
let
vs
follow
him
in
the
regeneration
,
by
abstaining
from
our
fleshly
lusts
which
fight
against
our
Soules
,
and
so
wee
shall
receiue
at
length
the
end
of
our
Faith
,
the
salvation
of
our
Soules
,
even
that
vncorruptible
Crowne
,
that
Crowne
of
righteousnesse
,
spoken
of
by
the
Apostle
Saint
Paul
in
the
first
Epistle
to
the
Corinthians
chap
9.
ver.
25.
and
the
second
Epistle
to
Timothie
chap
4.
ver.
8.
which
the
Lord
the
righteous
Iudge
,
shall
giue
at
that
day
,
to
all
them
that
loue
that
his
appearing
,
and
is
attaineable
by
,
and
promised
onely
to
those
that
thus
abstayne
from
and
overcome
their
fleshly
lusts
;