THE Apostle hauing exhorted to the works of loue, doth in the 11. Verse inforce this exhortati­on from a double reason. 1. The one taken from the neerenesse of their reward, which made their diligence now more seasonable. 2. The other from their present condition, who li­ued not in the night of ignorance, and lust of igno­rance, but liued in the day-light of knowledge and grace, which the Sun of righteousnesse arising in their hearts had brought forth: Such, who are now nee­rer the fruit, and end of their faith and loue, such must be more diligent in the workes of them: for the end of euery thing is of such force, that the neerer wee come to it, we do with more courage and diligence ply the meanes which do bring vnto it.

Againe, though men in the night take rest, and sleep vnapparelled, not passing for vncomelinesse; yet in the day they go out to labour, and haue care of [Page 2]ciuill decency: from which the Apostle doth propor­tionably argue, that such Christians, whose night is past, who liue in the peep and break of the day, must settle themselues, as is beseeming for the day: this is mentioned in the 12. Verse, and this that follows: And it is first more generally propounded in the 12. Verse; 2. Repeated and further expounded in the 13. and 14. Verses. The first hath two branches: 1. viz. Of casting away that which was vnbeseeming: Let vs cast away the workes of darkenesse. The second, of putting on such an habit, as suted with the day, to which part there is a iust correspondency in the amplification: for Verse the 13 particularly vnfoldeth the works of darkenesse which we must auoide, and the 14. openeth the ha­bite, which will well agree with vs, whose day is at hand: Put on Christ, and take, &c. In which verse is contained a double duty: The one principall: The other secondary, following vpon the former in­separable: the first, Put on Christ: the second, Take no care for the flesh, as concerning lusts.

For the opening of which words wee must consi­der, that the first member is laid downe by Phrase of speech borrowed from apparell, and putting on of it: so that not we, but Hee is euery where seene to liue in vs: this is resembled by the action of putting on, which doth so couer the body, that not the body, but the rayment onely is discernable. Secondly, Christ, who doth determine this action, is brought in, bearing the semblance of a garment, because as that doth couer nakednesse, defend from the iniury of the aire, procure comelinesse to the body before men: the like doth Christ to the whole man in the [Page 3]sight of God. The latter duty may be conceiued. first, as set downe indefinitely, Take no care for the flesh. Secondly, as construed by limitation, viz. so farre forth, as the flesh lusteth against the Spirit in you.

To open which words three things must be vnfol­ded: first, what is meant by Taking care: secondly, by Flesh: thirdly, what Lusts are heere excluded.

The first is a word which doth signifie prouidence and fore-thought, how to bring about this, or that.

2. The flesh doth heere note forth the outward man: 2. Cor. 7.1. For were it put for corruption of our nature opposite to the Spirit, the limitation follow­ing, viz. as concerning Lusts, would seeme imperti­nent: for corruption absolutely, both roote and fruite is to be abhorred.

3. The third thing is thus cleered, there are lusts naturall, and sinfull; these are heere debarred.

The summe is: grow vp so into Christ our Sauiour and Lord, that he may couer you so, that euery where not you, but he may be seene to liue in you; and though you cannot in this body liue without sinne, yet be not harbingers and purueyors, making proui­sion to fulfill sinne: and though you cannot be with­out some care of this outward man, giue no respect to the inordinate and sinfull desires of it.

We see then first, what must be the daily indeuour of vs, to attire our selues euery where with Christ: I will not seek to proue this, which the Text holdeth forth so manifestly, but will leade you into a fuller vn­derstanding of this duety by vnfolding these two points: First, how we may cōsider Christ, as he is to be put on by vs. Secondly, how we come to put him on.

Christ, as he is to be put on by vs, or of vs, must be conceiued: first, as a iustifier of vs from sinne: secondly, as a sanctifier, who doth free vs from the power of sinne, rinsing away, by the water of his Spi­rit, that staine of corruption defiling our natures. Thirdly, as an example of life set forth for our imi­tation, Learne of mee: for I am lowly. And so be you followers of me, so far forth as I follow Christ: for so farre forth as Christ hath reference to this effect of not caring for sinfull lusts, so farre this consideration may be fitly extended: yea so far, as he doth make vs and our waies beseeme the Light, into which wee are translated: but Christ both as an Authour and pat­terne concurreth to this secondary duty of not taking thought for fulfilling the lusts of the flesh: 1. As an Authour in iustifying vs, and sanctifying vs: For sin entred before guit: but guilt must be taken away be­fore sinne can be abolished, therefore hee iustifieth vs from guilt, then purgeth out our corruption. 2. As an Example, in that hee hath left vs a President this way.

This putting on of Christ is properly so called, or by a borrowed speech, the proper putting on of Christ is, when we do by an affianced knowledge, and by consequent affections come more and more to be vnited with Christ. As men are estranged from Christ by ignorance, Ephes. 4. so by knowledge (such as is in truth and affectiue) they come to haue con­iunction with him: by faith hee dwelleth in our hearts, and we in him. This affiance and trust to him is such, that knowledge by benefit heereof doth vnite vs; otherwise he being in heauen, and seeing the [Page 5]glory of God euidently, would not make vs one with him, no more then a sore eye is accorded with light being brought into it: yea affections increase this vnion; by loue our hearts cleaue to him, by hope, ioy, high estimation of him; whom though we haue not seene, yet we loue, and beleeuing, reioyce in him with ioy vnspeakable, and glorious: I count all things drosse in comparison of the knowledge of Christ: Christ is said to be our hope, 1. Tim. 1.11.

Ob. But some will say haply, Doth any thing but faith put on, and vnite vs with Christ?

Ans. The first and radicall vnion, on which all fol­lowing haue dependency, is made by faith onely: this layeth hold on God in Christ, as now become our mercifull God, whose anger before threatned vs for sinne; nothing beginneth, nothing continueth this Vnion, but faith: There is a secondary Vnion, where­by the soule cleaueth more and more vnto God, now reconciled vnto it; and this is done by meanes of the affections abouenamed, and the like, &c.

Now this presupposeth the former: for were it not for this precedent vnion of faith, we should flye from God as a consuming fire, yea though we knew him, and that he is a gracious God in himselfe, yet with those vnbeleeuing spirits we should tremble.

Now we are said to put on Christ improperly, by imitation, as a man is said to put on the person of such an one, whom in his gesture and otherwise hee representeth. And thus when we do by knowledge, & faith, & holy affections, & godly imitation, so grow vp into Christ, that he couereth vs; His Spirit from him worketh al our works in vs, & for vs: Not we liue, but he [Page 6]in vs, Gal. 1. that our inward and outward man are in some good measure conformed to that perfect pat­terne, which he hath left vs in himselfe to follow. Then we practise this duty heere enioyned, when this I say is truely endeuoured, which doctrine thus opened rebuketh many.

There are not a few, which liue in grosse ignorance of Christ his Person, Offices, and Conuersation: How few are they, that labour for that confidence in his promises, which might settle their hearts quietly through his grace! But who almost of beleeuers doe tye Christ more neerely to them, by working their affections towards him, labouring to feele him their loue, hope, ioy? the want whereof maketh Christians faith so weake, that when the winde and storme of temptation ouertake them, they thinke Christ is ta­ken from them. For though these affections come from faith, yet they are daughters, which strengthen their mother when she is assailed.

The wofull practice of Papists is hence discouered: for they faile in the thing to put on, and in putting it on: Christ alone they put not on: their faith is on my Lady, S. Peter, S. Paul, on their owne righteousnes, workes, penall satisfactions, Popes Pardons, &c.

Obiect. I, but they hold Christ.

Ans. As one hauing his hand full of this, or that, cannot catch hold of a third thing, but hee loseth that hold he had of the former: So heere seeking sal­uation in Saints, and themselues, and the Churches Treasury, they fall from Christ. Now, for their Faith, it is a bare knowledge, without confidence that hee loued them, and gaue himselfe for them. Faith is [Page 7]presumption, say they. Their faith maketh them like to such, who carry garments vnder their armes, but leaue them to others to put on: so they content them­selues to know, that the Sonne of God tooke our na­ture, died to redeeme his Church, but that he is their Sauiour, and they his people, that hee loued them, and gaue himselfe for them: this, which applyeth him, they disclaime as presumption.

In the second place, let vs prouoke our selues to seek this wel-beseeming and sweet-smelling garment, to be cloathed with this glorious Sunne of righte­ousnesse. It is the folly and madnesse of men, that this rayment is no more in request. Why are not In­fants ashamed of their naked parts? They haue not vse of reason so farre. Why are not mad men? Their reason is so depraued and peruerted, they think there is no shame in it: So heere our spirituall chil­dishnesse, or madnesse maketh vs not respect our spirituall nakednesse, so farre as to renew our care of putting on Christ daily.

Many in adorning the body are excessiue, it is a yeere before they can haue done in dressing them­selues, and halfe the care of men is about the backe, but they haue not wisedome once to thinke of get­ting their soules araied with Christ, and his image.

But let vs not deceiue our selues; glory is but an vpper garment: if we be found naked of this cloa­thing, we shall neuer be ouer-shadowed with that glory: Nay, Christ shall say, Taeke that guest without a wedding garment, cast him into vnquenchable fire. In putting on our apparell, we should raise our selues to such like meditation.

And take not care. From the sequell and connexion of these, one with the other: wee see, that the en­tertaining of Christ, and retaining of our lusts to serue them, stand not together: the putting on of Christ, and putting off the willing seruice of these sinfull lusts are inseparable companions: you, that are Christs, haue crucified the flesh, with the lusts of it: Gal. 5.24. Whosoeuer is in Christ, is a new creature, 2. Cor. 5.20. If you haue learned Christ, as the truth is in him, you haue so learned him, as to put off the old man: Ephes. 4. for the putting on of Christ doth transforme vs into his image, 1. Cor. 2. As the Aire darke in it selfe, ouerspred with the light of the Sunne, becom­meth inlightned.

Againe, we see, that further then old apparell is put off, new cannot be put on. Besides that, other things can no longer occupy the heart, whose affecti­ons are possessed, and filled with Christ: For looke as a woman, the more she putteth on, and groweth vp into the loue of her husband, the more she grow­eth out of lusting after any other: (the heart can true­ly loue but one at once:) So we, our affections being once takē vp with the loue of our heauenly Husband, do grow out of loue with adulterous desires and de­lights in the things of this world.

If we well marke our selues, we may trace all our sinnes to this beginning: viz. our not being cloathed with Christ. Were our hearts so true to him, as they should be, we should go safe, vndefiled by all the al­lurements of this world; as a woman louing her hus­band loyally, is safe, though she meete with sollicitors to vnchastity.

Which serueth to deiect the vaine presumptions of many, who thinke that Christ is quickly learned sufficiently, if they can the Creed, the Lords Prayer, haue Christendome, be orderly Church-men, re­ceiue at Easter; they think this is Christianity enough: as for putting off of lusts, to which naturally their hearts encline, they thinke it needlesse, and that God, who hath made, and knoweth our natures, doth not expect we should be freed from that, which is by na­ture in vs: But this is to get our lesson by rote. Hee that crucifieth not his naturall sinfull inclinations, hath no vnion nor communion with Christ: Yea, see­ing these go together, such must feare, who fauour themselues in their lusts, when the deuill shall winde this dart against them: Such as are Christs, they cru­cifie their lusts, but thou hast spared, and lo­ued to haue thine vntoucht. Well, it will make vs shake the head, they will be more bitter in their after­sorrow, then euer they were pleasant, while they were tasted.

But if any weake soule should thinke, because they feele sinne raging in them, and themselues captiue to it, that therefore sin is not mortified in them, they must know, that it is one thing not haue their sinnes mortified, and another thing not to feele any stirring and mouing of it in them. It is said truely then to be killed, when that is done vpon it, which will make it die in time, though it take on awhile: as a wound will ake and tingle after it is dressed with a healing plaister. Hee that feeleth it a burthen, wherewith he is vnwilling to be laden: He that desireth to be set free from it: Hee that reneweth his faith toward [Page 10]Christ, who is made of God his sanctifier, and resteth on him to see these workes of the deuill vtterly dissolued, hee hath mortified his sinne, though the deuil and sinne should neuer so vsurpe, and tyrannize in him.

Paul was crucified to the world, and yet he felt sinne vsurping ouer him, and leading him captiue, Gal. 6. compared with Rom. 7. The voluntary subiecti­on to it, mortification presently causeth to cease: the inuoluntary suffering of it, is successiuely diminished, but neuer till death totally remoued: wherefore in the second place let vs resist all lusts, as euer we will assure our selues, we are truely in Christ. What a shame is it for Christians, not to haue power ouer their inordinate lusting in meates and drinkes, when a dog will be trained to stand vpon a Table, and touch nothing, which is not giuen him? How shall we thinke they perswade themselues truely that Christ hath shed his bloud for them, who cannot forbeare a superfluous cup for his sake, when their stomakes are before charged with more then e­nough? If a companion come in, though it were at their mouth, they would thence pull it and yeeld to him.

Againe, Lust is not satisfied, when serued. What was Amnon the better when he had got his will of his sister by violence? Nay, the very lusting for a thing maketh a good man, that he dare not touch it, when now it is present. When Dauid had a months minde to the water of Bethlehem, hee would not touch it, when now it was bronght vnto him. What ioy could a good man take, who should get Manna and Quailes [Page 11]with murmuring, and inordinate lusting? And thus in generall.

More particularly, we must note, what is the pro­perty of one in Christ: not to be a harbinger and purueyor, making prouision to fulfill his sinfull lusts: sin hath not willing obeysance performed to it; You that are vnder grace, sin raigneth not in you, Rom. 6. But to conceiue of this the more fruitfully, we must open the difference betwixt the sinning of one in Christ, and one that hath no true fellowship with him; which we may consider: first, in their dispositi­ons before sinne: secondly, while they are in sinning: thirdly, after sin accomplished.

First, before sin, a true Christian doth not plot and set downe with himselfe aduisedly in a sinfull course; but he intendeth to walke vprightly before his God; sin closeth with him besides his purpose. The wicked ones in their beds deuise their mischiefes. Micah 2.1. The godly are taken at vnawares, Gal. 6.1. Look as one trauailing in slippery waies, cannot but slide and fall sometimes, yet he doth not purposely set himselfe about it; so do the godly in their waies of sinning. The wicked, who do it with full will, haue greater re­solution and delight, while they are a working it, then the godly can haue. The Scripture saith, that the wicked hardneth his face, he will not be abashed in his course, but will go thorow: A Phrase taken from a trauailer, who sets his face against the storme, and will on his way what weather soeuer commeth. Thus Pharaoh: thus that Ichoram of Israel, who would, when two fifties were consumed, send a third. Againe, sinne is sweet to them, as a loosing vnder [Page 12]their tongues; for it is their meate and drinke to haue their wils; as it is a godly mans to do the will of his Father in heauen. Now those, who haue a contrary spirit, cannot be so resolute, and entire in following it, nor tasting any such delight in it. I speake compa­ratiuely: For as they cannot so resoluedly do the good they would, because sin lusteth against grace: so they are but halfe of them in sin, because the Spirit of grace lusteth against sin in them. Dauid in his haste would kill and slay; Abigails speech charmeth him: when he had now committed sinnes of infirmity, Na­thans speech doth reclaime him. And doubtlesse, the experience of all Gods children will confirme, that sinne is but a bitter sweet, while the Law of grace vp-braides them in doing it.

Secondly, after that sinne is attempted, if it be not executed, the wicked grieue, sleep not, Pro. 4. For as a man fasting, for want of comfortable va­pours, such as nourishment sendeth vp to the braine, cannot sleep: so these wanting that, which is as bread and meate to them, are kept waking through the vexation of it. But the godly defeated do at length, when the fit is a little off, at least blesse God with Da­uid: Blessed bee God, thy selfe, and thy counsell, that hath kept me from shedding of bloud. If it be accom­plished, the wicked, they make a sport of it, are glad they haue their wils, passe from it impenitently. Esau contemned his birthright, when he had prophanely sold it. When Cain had done his murther, he said, Am I my brothers keeper? Whereas the godly, their hearts smite them, they go forth and weep with Peter. For as meate vnwholesome taken into a stomake, which [Page 13]hath strength of nature, causeth either sicknesse or vomite: so where there is the life of grace, this poy­son of sin once taken downe, cannot but make a sicke soule.

The vse of which is to let vs see their fearefull estates, whose course is to plot reuenges, couetous reaches, to set meetings of good-fellowship, not letting men follow their Callings quietly; but prouo­king them to ioyne in company: Such, who are wil­fully bent: Such, as can brag, when they haue met with one in way of reuenge; can tell, with delight, oh, how merry they were! and repeat their vaine delights gladly; sometimes their sinfull villanies: That they haue laid vp such a one. Such, as when they haue made a Conny of one in bargaining, can drink a pint vpon it: Such, as when they haue dishonoured those they should obey, can brag, how they stood to them, and held them vp. These wretches haue not, as it seemeth, any sparke of grace, who can so well con­coct their sinnes.

Secondly, this may comfort vs, who finde these signes in vs, that we haue fellowship with Christ: though sinne dwell in vs, yet we do not purposely hold a course in it, wilfully and delightfully conuerse in it, and go away with it remorcelesse.

Obiect. But one may heere obiect, that wicked ones do not continue, and fore-designe all the sinnes they commit: Secondly, that they sinne with relucta­tion, and as Iudas had, haue their after-griefe: Third­ly, againe: Godly ones sometimes haue deepe fet­ches for bringing sin about; as Dauid, in compassing, or couering his fault with Bathsheba. And the sonnes [Page 14]of Iacob, What a strange winde-lase did they take to bring about their sauage murther? It seemeth they may adde wilfulnesse to their sinning. Good Asa, though God followed him with sore sicknesse, yet would not seek to him, but to the Physicians. Yea, they may be vnrepentant after sinne: For the sonnes of Iacob did stoutly carry out their barbarous fact: Shall our sister be made a whore? &c.

Ans. First: for wicked ones, though they purpose not this, or that particular sin: yet to follow their owne vnrenewed minde and will, they alwaies pur­pose.

Secondly, They sinne with reluctation in grosser crimes, such as the world do note; but the righteous man in lesser, such as no man can challenge him for. The naturall man hath a reluctation betwixt the rem­nants of naturall light, and morall inclination of the will on the one side, and the enormous aberration of his sensuall wilfulnesse on the other: But the godlies resistance is betweene a new diuine quality in iudge­ment, will, and affections wrought by the Spirit of Christ, on the one side; and the remainders of our natiue corruption on the other: He hath after-griefe, but it is in such crimes, as nature her selfe, lesse cor­rupted, iudgeth reproachfull: Whereas the godly mans greefe is euen in good duties, that sin will not let him do them, as he would. Againe, the naturall mans griefe is, because of miseries in Name, Bodie, or otherwise, which his offence hath bred to him: The godly man grieueth at the euill it selfe of sinne, and at the offence of his God displeased with it.

Thirdly, to the exceptions of Gods children, I [Page 15]answer: First, we speake not of what Gods children do, when now they slide through infirmity, or are fallen into a spirituall sicknesse; but how it is with them, when they are themselues through grace, ac­cording as they are regenerated and new creatures. Secondly, I say there is a great difference: The god­ly man doth thus, but not totally as the wicked. As it is with a sick man, so it is with him, who is out of his naturall Constitution, so farre as the disease, or sick cause hindreth and peruerteth the order of na­ture: So the godly man hauing receiued the Diuine nature, doth not do thus according to his new being in Christ, but according as his state is troubled by the sicke relickes of sin, which still dwell in him. Againe, we must distinguish betwixt the generall course, and particular action, out of which ground the aboue-named particulars may be satisfied: For they were done of them, now sliding through weakenesse, or declining into sicknesse, as in Asa: secondly, they were done not of their whole man, but of that sick matter which did trouble their Constitution, and Diuine Nature they had receiued. Thirdly, these were par­ticular acts, in comparison of their generall course. Dauid now fallen into adultery, and downe vnder the fit of sinne, did designe that murther; but he was ta­ken by a wandring eye, without any premeditate in­tention to offend; so the other in anger, though while the sharpe fit still continued, they could not but deuise a way of reuenge.

Asa's and Salomons were long sicknesses, into which they fell, preuented by frailty, besides their purpose (I meane) their course in sin they held in, which so [Page 16]farre forth as the fit, or working of lurking corrupti­on did actually get the better of Grace, they added wilfulnesse to their course: but this was, when now they were by infirmity ouertaken, and fallen into sick­nesse, and so far forth, as the mouing of sicke matter, that is, of remaining corruption, got the vpper hand. The sons of Iacob were impenitent, when they made that answer: for their choler was not yet cooled; wrath was still vp, and godly wisedome downe: But they were not so in ordinary course, nor when they were themselues not transported with so violent passion: neither is it to be thought, but when their bloud was now cold, before the renewing of the Couenant, which presently followeth, they did repent. As for Dauids fact, besides that all aboue may bee applyed to it, he was abused by flattery; the right was doubt­full, one affirming, another denying: Hee did, no doubt, though not directly in reuoking wholly that former grant, make Mephibosheth amends, so far forth as he grew secured of his innocencie.

The last thing to be marked is, that hee, who put­teth on Christ, is not forbidden simply to care for the flesh, but so farre forth as it lusteth inordinately.

Concerning lusts; obserue, that not care of the outward man, but onely then, when it sinfully lusteth, is forbidden a Christian man. No man hateth his own flesh; That God, who commandeth vs not to kill, doth bid vs not to be wanting to our liues, in pro­curing such things as serue for the iust comfort of them: Yea, a Christian Charter is large this way; All things are pure vnto the pure: God hath created wine, as well as water; things of delight, as well as [Page 17]necessity; and the man of God, who should be ex­emplary for sobriety, is allowed a cup of wine for the benefit of his stomack, 1. Tim. 5.23. But when desires grow beyond the bounds of Nature and Grace, they are not to be serued.

Obiect. Heere it will be asked, how we know law­full desires from sinfull lustings?

Ans. By considering, 1. the obiect, 2. quality, and 3. quantity of them: If they be carried after things vn­lawfull, simply; as priuate reuenge forbidden, vn­cleannesse, iniustice, &c. These are wicked, naught for substance, as we may say after a sort. Thus when a womans minde standeth to ashes, lye, pitch, raw flesh (as such who do long, are subiect to these) we know them to be vnnaturall, because they are after that, which is vnwholesome, and agreeth not with nature, when she is in her right frame and temper. Second­ly, the quality of them, when they are vehement, though about a thing that is good: Vehement, I say, so that they worke a perturbation in vs, and put vs so off the hookes, that we are not our selues for the in­stant, these are sinfull: Rachel might lawfully haue desired children: but when it comes to Giue me chil­dren, or I die: To this, that she will die of the sullens, if she haue them not, this lawfull desire is depraued and become sinfull. Thus wee know, naturall heate from vnnaturall: the naturall heate is so temperately dispersed, that it disturbeth not the sweete content of natures Constitution; But these vnnaturall heats, they make the part glow to which they shoote, and breed a tedious distemper. So an ordinate desire doth not interrupt the sweete harmony of natures Constitu­tion: [Page 18]but while it is kept in due order, a man walketh, not feeling disturbance by it. Thirdly, the quantity: For if they be excessiue, and vnsatiable, they are sin­full: To haue care of businesse is lawfull; but when there is no end of it, one draweth on another; this is sinfull: So, to take delight, is lawfull: but when men dwell vpon it, and vnsatiably after one, must haue a second, after a second, a third; this is grosse sensuality: So to take a cup of wine is lawfull; but when one draught calleth on another, one meeting another; this is inordinate.

Quest. How doe wee know naturall thirst from vn­naturall?

Ans. The one is satisfied with a draught or two: The other is so kindled by drinking, that it still desi­reth drinke: as it fareth in Thirsts caused by Agues, Heates, and in Dropsy-like appetite by salt rhewmes prouoked.

This then serueth first, to take away the slander of a Christians estate, which heareth, as if it were bar­red of all liberty; when indeed licentiousnesse onely, and sinfull lusts are prohibited: stolne waters, sinfull and intemperate abuse, not the vse of any creatures is restrained. True it is, wicked men thinke, there is no pleasure, if they may not haue things after their owne minde: And as Daniel loued Pulse better then the Kings diet, while he had it in holy order; so they contrarily thinke, that onely pleasant, which is had in sinfull fashion: Neuerthelesse it is not pleasant, but onely seemeth so to their palates, distasted with sensuality. Fennes are not the delightfullest places, because Frogges like them; nor Thistles the best [Page 19]meate, because an Asses lippes desire no better Lettice.

Secondly, let vs bee ashamed to runne into our lusts, because God doth vse vs so liberally, as to with­hold nothing from vs, that is good. If we allow out seruants plentifully that which is fit for them, wee take it the more heynously, if they passe their bounds, and take by stealth in hugger mugger: so may the Lord be highly offended with vs, seeing his hand is not straight ouer vs. Let vs therefore shake off the ser­uice of sinfull lusts, as euer we will haue assurance that we are Christs. A Lust is an vnmercifull Tyrant, which will neuer be satisfied, but taske thee more and more, the more thou obeyest it: And though men may thinke they shall lose by this meanes, and part with pleasure; the truth is, no man ever had losse by losing a Courtezan: It shall bee thy gaine to breake off with these spirituall harlots. Amen.