of his grace resting abundantly assured of his loue and satisfied in it and finding him euer and anon sending messages of kindnesse vnto our soules as a Generall that comes amongst his souldiers when they fight valiantly and hartens them vp with his presence and his speech but if the Lord find vs dealing falsely and treacherously with him entring parley as it were with that Enemie that he doth irreconcileably hate and detest and ready to make a truce with that foe with whom hee would haue no truce taken no not for a moment then doth he cease to speake friendly vnto vs as there is great cause and begins euen to chide and reproue and threaten and send vs tidings of great displeasure And ah what soule can conceiue a more grieuous losse in this world then the losse of the light of his countenance 6. Committing of grosse sinnes But sometimes there followes a farre greater mischiefe namely that he which gaue sinne leaue to get head through carelesnesse is at last so foyled by the wicked lusts of his heart that he falles to commit some grosse and grieuous sinnes very foule very loathsome very disgracefull For you must not thinke that the man regenerate is out of the danger of being ouertaken with hainous offences Indeed whilest hee is earnest in beating downe his vnruly passions though he find trouble yet he enioyes safetie and though his lusts struggle and annoy him yet they cannot breake forth in extremitie but if he once become heedlesse and thinke it too much to be at the paines of continually mortifying them then they raise vp themselues and carrie him captiue and cause him to giue his members as weapons of vnrighteousnesse preuailing so farre at length that if God himselfe did not out of his vnchangeable loue come in to his rescue he would be brought backe againe into Egypt as it were his soule would be quite slaine the life of Grace would bee quite extinguished and hee would returne the second time to bee dead in sinnes And ah what wise man would suffer his sinnes to become so violent as to carrie him into such enormous deeds as Dauid and Salomon and Asa and Vzziah fell into and all for want of mortifying these members A man once sanctified may assure himselfe vpon his faithfull and constant endeauours in mortification that he shall escape such foules but if he grow slacke in this dutie he can expect nothing but to haue his conscience thus wounded Is it not more then needfull for vs to looke to our selues 7. For lastly Sore afflictions to the preuenting of farre greater euils our not-sufficiently mortified lusts will bring vpon vs exceeding sore afflictions because the goodnesse of God is such that he wil not see vs perish by them as we should perish if he did not apply such corosiues to cure them If afflictions come not betwixt neglect of the dutie of mortification will produce the euill effect I last named viz. the perpetrating of some vile and notorious wickednesse sometimes the Lord makes haste to strike vs for the preuenting of such falles but if we be once falne then is there no way of recouerie but by some bitter crosse either inward or outward or most times both wayes So we doe inforce the Lord of necessitie to afflict vs vnlesse we would haue him lose vs quite when we waxe carelesse of seeking to preuaile more and more against sinne A crazie bodie hauing disordered himselfe in diet must needs haue very sicke fits and some sicke-making physicke he must needs take or else death would follow his intemperancie So our weake and crazie soules being brought to strange distempers by our folly in not resisting the sinfull and inordinate dispositions of our soules could neuer be brought again to any tolerable soundnesse if God did not by heauie calamities helpe to purge out those euill humours which we had suffered to pester vp our soules as we may see in Dauid and Asa after their sinnes And certainly the farre greater number of crosses which befall the people of God doe come from hence that their heauenly Father is faine vnlesse hee would see them damned which he will neuer doe by miserie to keepe downe lusts which they might but will not without misery keepe downe by the careful exercise of mortification and to draw them to repentance for those loathsome sinnes which for lacke of mortifying their earthly members they haue falne into and would neuer repent of otherwise so that if we will not bee content to put our selues to the labour of working out our saluation by crucifying the flesh God will put vs to the paines of bearing heauie crosses that shall helpe to crucifie them in a manner whether we will or no. And doe we not see a necessitie of mortification CHAP. III. Shewing the profit of the dutie NOw because necessitie going alone 2. From the good will follow if we doeit doth drag rather then leade and so as an hard and rigorous commander is obeyed indeed but backwardly and against the haire therefore let vs discourse a little of the fruit that will arise from our labour in the worke of Mortification that seeing profit as well as need the difficultie may not hinder vs from doing it euen with chearefulnesse Now the mortifying of the deeds of the flesh will ring with it foure exceeding great and desireable benefits 2. The first is Great peace vnspeakeable peace and quietnesse of soule The heart will be at one with God it selfe and all men so long as it holdeth variance with sinne Hee that is at warre with his lusts shall not be at warre with his Maker If we fight his battailes against our corruptions he will not fight against vs. Nothing causeth the God of Heauen to frowne vpon man but sinne while the World was free from sinne it was also free from all tokens of Gods displeasure therefore it must needs follow that the surest way to keepe our selues in euen termes with God is to be diligent in resisting sinne He is not of so ill a nature as to picke quarrels against vs without a cause himselfe tels vs that he corrects not willingly Lament 3.33 nor of his own accord Sin then being the sole cause of mouing him against vs wee shall bee sure to find him so farre louing towards vs as wee are carefull to preserue our selues from sinning against him which is best and most attained by the studie of mortification so all will bee well aboue our heads in Heauen if we follow Pauls direction Now the conscience is Gods officer and deputie and that that will make him gentle and quiet to vs will make it also quiet and gentle The conscience neuer should and seldome doth rise vp in armes against a man but when he hath giuen leaue to some corruption to grow head-strong for want of opposing it in due season and order As there is no distempered motion in the body till the humours be immoderately stirred by
man stirre but he shall meete with them Lying deceite fraud and guile are become amongst the necessary ornaments of a good chapman and one cannot liue without them now-a-dayes Presumption stoninesse of heart and turning Gods Grace into wantonnes are euery dayes faults O Lord God we are a most wicked and sinfull Nation and people and should not my soule mourne for this O how art thou dishonoured and thy Lawes broken and thy Spirit grieued and should not my soule weepe bitterly for this Consider the grieuous punishments that must come if mourning preuent not And when thou hast thus called to mind the sinnes of the Land represent also to thy selfe the iudgements that must come vpon vs for them and say Lord what shall we do in the end thereof Thy patience will not alwaies last thy grace will not euer striue with vs Iustice will not suffer thee to bind thine hands for euer with the cords of long suffering yea the Lord must needs arise at length in furie and indignation and stirre vp himselfe in wrath to come and comfort himselfe and ease his soule by taking vengeance on such a Nation as this Hee must giue our Cities to the spoyle our houses and Churches to the fire and all our goods to the deuourer He must hisse for his Flie against vs bring vpon vs as he threatned and brought vpon Iudah his foure great Armies to destroy Sword Famine Pestilence and the teeth of euill beasts to deuoure He must lay vs waste and desolate and cause vs to dye of grieuous deaths and cast our carcasses into the open streetes as dung on the face of the earth that there should be none to burie or to lament He must fill vs full of wailing and howling and bitter lamentation Did not Iudah escape that had lesse light and fewer meanes and can England escape that hath the light of the Gospell as much exceeding that of the Law as the Sun-shine doth the Moone-light And now thinke with thy selfe that thou beholdest God sending scarcenesse amongst vs and euery body feeble and languishing Thinke that thou sawest the Pestilence leaping in at our houses and sweeping away whole Families and Townes till there bee no buyer Thinke that thou seest the insolent foe breaking in vpon vs and with drawne Sword filling euery place with feare slaughter death and desolation and then say O the slaine of the Daughter of my People the Waster wasteth without the Sword within Famine and Pestilence for all these things must as assuredly come vpon England as euer they came vpon Ierusalem If enow doe take vp the taske of mourning wee may escape them in our dayes but if we doe not preconceiue them by the power of faith in Gods threats we shall surely feele them in the execution and when the generation of mourners for sinne is gone then will the time of howling for the punishment of sinne be here Thinke it not therfore a needlesse thing to anticipate a crosse and to make it present in imagination before-hand For particular afflictions wee must not drowne our selues in cares before they come but because we know that God hath denounced this vengeance and executed it on others and that his Iustice is the same still therefore we are sure it will come on this Nation also and that speedily if riuers of teares preuent it not Wherfore our best way is in the foresight of it to lament the sinnes that would procure it that so wee may not bee forced to feele it when all lamentations will be bootelesse This was preached vpon a Tuesday in Whitson-weeke Brethren will you spend some houre or two this day this idle day when others pipe and howte and drinke and dally and dance and adde to the heape of sinnes as you know the season beares will you I say thus meditate and pray and mourne and sigh and striue to send forth riuers of teares If you will blessed be those teares they shall doe good to your soules and good to your Countries good to the King and good to the Commons good to the Commonweale and good to the Church and good to the whole Land and all that dwell in it But alack I feare you wil not I feare we loose our labour Businesse businesse sports pastime cōpany some one or other such thing will steale your hearts away I feare for so it is vsually seene out of the Church into your houses and shops you goe some to your workes and some to your sports and neuer so much as thinke of what you haue heard neuer set vpon the practice of what you are exhorted to and so we preach in vaine and you heare in vaine and wee get nothing but our labour for our paines Now for the Lord Iesus sake doe not so this day but couenant with thy selfe that afore thou sleepest thou wilt forcibly breake thorow all occasions and find some one houre to take paines with thine heart and to frame it to some tendernesse of remorse that thou mayst be able once to say with Dauid Riuers of waters haue runne downe mine eyes because they kept not thy Law Say thou shouldest heare of the death of wife husband child friend would it not affect thine hart with some sorrow Let the tidings yea the hearing beholding of so many sinnes committed which doe more dishonor God then any crosse can hurt thee haue some power ouer thy griefes and shew that thine affections are not altogether carnall One or two teares shed for sinne voluntarily in the day of prosperitie out of a ture desire to shew our hatred of it and loue to God and out of a serious consideration of its spiritual filthinesse and hainousnesse is more worth then twenty teares shed in the day of affliction when a man cannot tell whether it bee the sinne or the crosse that procures his teares Now therefore addresse your selues to that vnwelcome taske of mourning to Nature I say vnwelcome but to Grace most welcome and if you cannot at first on-set get floods of teares yet if you can get but two or three teares or a few heartie sighes till another time that you may get more know that it is worth your labour good duties are done likely with much weakenesse and difficultie at first custome and continuance of doing must bring vs to more perfection be not discouraged because thine heart will bee hard and full vnapt to mourne when thou addressest thy selfe first vnto it but know that a good beginning is requisite in all businesses and he shall neuer finish any thing that will sit still and doe nothing because hee finds not all things answerable to his desires at first yea that man that laboureth to set his will vpon a pitch of sadnesse by offering to his mind fit thoughts for that purpose and so makes his soule heauy with the apprehension of that that is euill and naught shall be well accepted with God though he attaine not that melting that dropping that teare-flowing
if I be married to this husband hee may leaue me the mother of some children and nwo great with another and sending his soule to heauen giue me alone his cold corpse to put into the earth How shall I doe to see the breath goe out of that beloued body How shall I endure to see those eyes clozed and all those lims and ioynts now vnder the arrest of death How should I beare the desolate name of a widdow of one that had an husband where the crosse is aggrauated by the goodnesse of him whom I haue lost So must the husband thinke What if either in trauaile or otherwise the Lord do take away my deare wife from my side What if she liue with me but a few dayes and then death come and make an irrecouerable separation How shall I behold those cheekes wan those lips black those hands cold that body breathles and liuelesse and fit for none other habitation but that of wormes the darke graue the Kingdome of corruption the territorie of rottennes How shall I lay that beloued body forsaken of the more beloued soule into the bowels and entrals of the all deuouring sepulchre Indeed brethren so farre as I see now adayes men and women can well enough answer to these questions for they can burie and marrie and all in a moneth an hastinesse deseruing to bee deepely censured But if thou loue thine husband if thouloue thy wife how canst thou brooke this finall separation But we goe forward to shew you the troubles you may meete with in respect of children Sometimes barrennesse doth cloze vp the wombe and suffers not the married persons to become parents Sometimes the fruit of the bodie is granted indeed but blasted with sicknesse and with speedy death Sometimes they liue but a few dayes or a few yeeres and then leaue the parent more sorrie for the lesse then glad at the receiuing of them Sometimes they liue to mans age and out-liue the parents but onely to be their parents tormentors and murderers by their euill and lewd conditions so disquieting their hearts that they would count it an aduantage to haue been barren and doe often wish they had laid them in thier graues before euer they had vsed a tongue to speake Many a child puts his mother to after-throes more terrible then those with which shee brought him into the world at first Many a father is in trauaile of his old child that knew not the labour of his first bringing forth Sometimes they proue stubburne sometimes riotous sometimes vncleane sometimes false and sometimes bring themselues to infamous punishments and vntimely deaths Sometimes they belewd before marriage and vexe the parents with beholding a bastard of their names Sometimes they be wilfull inmarriage and wil make their owne foolish choyce against the knowledge or consent of parents Set them to learning they learne nothing but vanitie set them to labour they labour for nothing but to vndoe themselues running away from their Masters it may be also robbing them and hauing runne themselues out of breath come home ragged and miserable but not penitent ready to doe as bad againe and put their parents to extremitie of care so that they are euen distraced and at their wits ends not knowing what course in the world to take with them because both faire meanes and foule meanes haue been vsed and none will auaile Sometimes againe a child seeming towardly so wins away the parents affection that hee giues him almost his whole estate and is content to be at his finding and then loe the monstrous Viper begrudgeth his parents food and attire is wearie of his old age and counts his weakenesse ouer-cumbrous and sticketh not to shew by words and deeds that hee wisheth his death with all his heart then which I think no crosse in a child can be more stinging Thinke of these things you that are or would be married What if you prooue drie Kyes and beare no fruite How could you brooke a life wanting issue the most desireable fruit of marriage Or What if God giue thee children to looke vpon for a weeke or two or to play with for a yeere or two or to be charged withall for a doozen or a score of yeeres and then send death to fetch them to himselfe againe With what quietnese of mind couldst thoui resigne these gifts into the hand of him that gaue them How couldest thou endure to see the sicknesse of thy sonnes or daughters to see them burne toffe tumble waste consume languish and pine away to heare them grone sigh complaine crie out and roare and scritch and fill thine eares with rufull lamentations How canst thou frame thy selfe to see thy branches as it were withering halfe cut off and ready to fall from the body of thy family What shift couldst thou make to burie two three foure halfe a dozen halfe a score sonnes or daughters some at a day some at a weeke some at a yeere some at a dozen some at twentie or more yeeres old Or if thou scape these petit crosses in thy children how couldst thou brooke a stubburne rebellious son or daughter that will interchange words with thee and snap thee vp short and chide faster then thy selfe that will cast vpon thee a leering horse-like contemptuous eye and will stab thy soule with a lowring pouting scornefull looke with a dogged barking answere yea that will steale thy goods from thee and consume it in ill company whores and drunkennesse that wastes all that thou hast gotten and giuen to him and takes such vntamed courses as doe deeply threaten thine heart and eyes with that worse then deadly spectacle to see him one day preaching vpon a ladder with a rope about his necke because such a life can hardly conclude in a better death How wilt thou suffer this corzie of a wicked riotous vngracious vngratefull Viper in thine house who doth nothing else but striue with abominable words and deeds as it were with poysonfull teeth to gnaw out thy verie heart and deuoure thy bowels and entrals for whom thou canst neither eate or sleepe in quiet nor be at home nor abroad in peace a very Absalom that would kill his father to get his Kingdome With what resolution could you parents vnder-goe the burying of a good child or the liuing of a bad But let it be granted that a mans children shall proue at least indifferent and tolerable there is yet another necessarie member of a family which may make the hear of the family ake exceedingly these are seruants of both sexes men and maides Some seruants be idle and slothfull and will doe little some be hollow and deceitefull and will doe nothing but when the gouernours eye is vpon them some be rude and rebellious and will doe what they lust themselues for all their gouernours speeches some bee false and vntrustie and will purloyne their goods if they can some be carelesse and forgetfull and procure exceeding losse by their negligence some
helping hand to the dispatching of one that hath so many wayes deserued death Sinne is a thiefe for it robs God of his honour and glorie It is a traytor for it striues to thrust God from his regall authoritie and dominion A murtherer for it slew Christ Iesus our elder brother and seekes to slay our owne soules for these be the lusts that fight against our soules as Peter tels vs. What can bee more equall then that wee striue to destroy vtterly and to roote out and make a cleane riddance of so vile a thing as this 3. And for our selues doth not equitie require that a man should faithfully keepe all good and lawfull promises and couenants Now we haue couenanted with God in our Baptisme We haue vowed to forsake sinne to fight against the deuill and all sinfull lusts In that Sacrament we did bind our selues as by a solemne military oath to bee the souldiers of Iesus Christ and to fight vnder his Banner against the Deuill the World and the Flesh Shall we become foresworne periured persons as it were souldiers forsaking their Colors casting down their weapons and running away from their Captaine God forbid Doe we not often renew in the Lords Supper the Couenant wee made in Baptisme It is certainely one part of the dutie whereto we tie ourselues in that holy Sacrament to seeke the death of sinne in vs that procured the death of Christ for vs. Seeing we haue often reiterated our Couenant of God of fighting against these lusts let vs be ashamed to be found breakers of so many and so iust promises Seeing we haue taken Christs liuerie vpon vs and haue giuen our names to him to be souldiers in his Campe it is most fit and equall that we should be true and valiant souldiers manfully resisting his and our enemies the greatest and principallest of which wee know to bee these members vpon earth Let vs therefore arme our selues to this battell and make no peace with the things with which God will neuer bee at peace and abhorre to shew our selues either perfidious and false or timorous and faint-hearted souldiers 4. Last of all let vs consider what sinne is Sinne is an vnreasonable thing and we shall find it most righteous to subdue and destroy it Sinne is a most vile and absurd thing contrarie to all right and to all true reason alluring vs to it selfe with none but false vaine and counterfeit enticements nothing therefore can bee more equall then that a thing so most vnequall be resisted and striuen against with vtter dislike Sinne doth a man no good at all but much harme and mischiese it is like a disease good for nothing but to vexe and torment him in whom it breedeth It allureth vs with shews of profit pleasure credit ease and the like but it is a meere coozener and deceiuer and euermore beguileth vs in the end and we shall vtterly misse of our hopes if we trust to its offers and follow its allurements It will bring vs losse in stead of profit euen the losse of an heauenly Kingdome It will reward vs with torment in stead of pleasure euen with the torment of eternall fire It will requite vs with shame in stead of credit euen with euerlasting reproach and confusion in stead of ease it will procure anguish for tribulation and anguish shall for euer lye vpon the soule of euerie one that worketh wickednesse vpon the Iew first and also vpon the Gentile Can any thing bee thought more equall then that so egregious a coozener so errand a lyer so false a companion that is made all of lyes guile fraud and imposture should bee euen apprehended and hanged vp out of the way as we vse to speake that it may beguile vs no longer CHAP. V. Shewing the certaintie of good successe in fighting against our lusts BVt let vs hasten to an end Fourthly from the certaintie of good successe and consider in the last place what successe we shall bee sure to meete with in this fight if wee arme our selues with a constant resolution to continue fighting and neuer for any feare or any cause to giue ouer We shall lose nothing by mortifying the flesh First we shall lose nothing at all that is worth hauing A man may enioy all lawfull conents profits and pleasures and whatsoeuer is truly needfull to the comfort and welfare of his body mind and state though he follow Gods direction and mortifie these members that are vpon the earth and nothing shall we get by following feeding and nourishing them but that which for the present is idle vaine needlesse superfluous and might better be spared then had and for the time to come also will prooue mischieuous and banefull A man may see well enough without that eye that Christ bids him pull out and cast from him he may well enough walke and liue and performe all actions of life for his benefit without that foote and hand which our Lord doth bid vs to cut off and fling from vs. If it seeme to bring blindnesse lamenesse and maimednesse it is but a conceited and imaginarie lamenesse blindnes and maimednesse that appeareth so to vs and is not as he that is borne a monster with sixe fingers might very well cut off one and yet still haue a perfect hand and better for vse then that that had such superfluitie of members Adam and Euah might haue filled their bellies in Paradise though they had neuer come neere to the tree of Knowledge of Good and Euill God had prouided them store of fruit to please their eye and taste and feed their bodies though they had vtterly forborne that forbidden fruit So doth the Lord allow to the sonnes of Adam sufficient store and varietie of lawfull and warrantable things to enioy so that wee may haue as much good as our soules can wish though we cast from vs all sinfull lusts and refuse to follow the inclinations of them The inordinate affections of our soule are like the vnnaturall desires of the stomake when it longeth for things that are sowre and naught and vnwholesome as it were for raw flesh vnripe fruite or things farre worse then these There is wholesome and necessary food enough in he world though a man should neuer eate dirt and coles as some haue longed after So wee can bee no losers by healing our selues of these diseases of the mind which carry vs after nothing that is worth the hauing if wee did measure things by a well-ordered iudgement 2. But moreouer God will accept our labor to mortifie sinne we shal be sure to find acceptance with God in this our endeauour of mortification though we come farre short of perfection so long as wee doe heartily and sincerely striue to perfection Hee that fights resolutely against sinne with spirituall weapons shall bee accounted a good souldier though he be wounded in the battell and knocked downe and taken prisoner and the Lord will redeeme and ransome him
If man forsake him the Lord will stand for him and though parents cast him off yet God will gather him vp the Lord will couer his head in the day of battell the Lord will feed him in the time of famine the Lord will turne his bed in the time of his sicknesse hee shall see the face of God in righteousnesse and when hee awaketh shall bee satisfied with his Image O how excellent is the louing kindnesse of God to them that waite vpon him they shall be abundantly satisfied with the fatnesse of his house and he will make them to drinke of the Riuers of his pleasure he shall delight himselfe in the Lord and God will giue him the desires of his heart Let vs often renew these meditations in our selues and say with Dauid O how great is thy goodnesse which thou hast laid vp for them that feare thee which thou hast wrought for them that feare thee before the sonnes of men Surely the sight of this goodnesse of God will make the labour of mortification seeme easie If those that trie masteries be continent in all things for a mortal Crowne what should wee bee for an immortall If the hope of bootie will make a souldler hazard his heart-blood what should we doe in this battell where the fauour of God and the Kingdome of Heauen are ascertained to him that fights and conquers If the man that is in some degree mortified did often contemplate the felicitie that God hath prouided for him both present and to come hee would not he could not faint These meditations would so disgrace the pleasures of sinne and so commend vnto him the reward of pietie that hee would euen scorne to serue so base a thing as sinne which giues no wages but chaffe and dirt when hee might be intertained in the scruice of Christ who besides his being so infinitely excellent giues the ioy of his saluation to his souldiers for their stipend Put your selues in mind often O ye seruants of God of the consolations of the Word and Spirit of the Ioy vnspeakeable and glorious of the Peace that passeth all vnderstanding and of the hidden treasures which neither eye hath seene nor eare hath heard nor mans heart conceiued but God hath prouided for you by his Grace and reuealed to you by his Spirit and will reach vnto you with his hand If you will reiect the pleasures of sinne which are but for a season and endure the paines of fighting the good fight of fiath you cannot faint in this battell if you lend your thoughts to these encouragements you cannot but account all your labour easie if you consider the reward and end of your labour 4. Last of all we must much and often ponder vpon the death of Christ who he was Of Christs sufferings what he suffered why and for whom with the matter cause effect and end of his sufferings that so we may worke in our selues a loue and feare of God a base esteeme of our selues with an holy sorrow and indignation against sinne The death of Christ must be the death of our sinne and vpon his Crosse must we crucifie these lusts of our flesh that they may waxe faint and feeble and bee quite and cleane abolished in vs. Here wee shal see the exceeding hatefulnesse and mischieuousnesse of sinne here we shall see how odious it is to God and how harmefull to our selues Here we shall fee the infinite loue of God vnto vs and his most gracious readinesse to forgiue and helpe vs. This thought will be most auaileable to ouerthrow the power of all vngodlines in vs. The Sonne of God the King of Heauen and earth was abased and humbled and smitten and wounded for our transgressions They lay heauy vpon his soule they pressed him downe to the dust of death he died for vs that hee might redeeme vs to himselfe and make vs a peculiar people zealous of good workes O shall wee not abhorre and detest that which was so vnspeakeably grieuous to our Sauiour Shall we not shew our loue to him in casting from vs those things that caused him to be a man of forrowes and to haue experience of infirmities How bitter and tedious was sinne vnto him and shall it be delightfull vnto vs How did it make him sigh and crie and groane and bleed and shall we take pleasure in it Shall we not shew our selues thankefull to him that was so pitifull to vs that hee had rather himselfe indure the curse then that wee should bee ouer-whelmed with it Let vs often looke to him whom wee haue pierced often consider of his torment and agony and often renew in our selues the remembrance of his cursed and reprochful death and weane our hearts from the loue of vnrighteousnesse and make vs conformable vnto his death We cannot bee hold to doe euill if wee consider well how much euill he suffered for our euill doings Now these thoughts if wee accustome our selues vnto them and doe many times sequester our selues from all worldly cogitations to enlarge our hearts in them will be as a sword in the throat of our lusts and preuaile mightily to wound them to the death and as it were to let out the heart-blood of them CHAP. IX Shewing two more spirituall meanes of Mortificetion Feare and Watchfulnesse NOw to these holy meditations and prayers let vs adde also an holy feare misdoubting of our selues Feare of our selues a meanes to mortisie sin suspecting our owne weakenesse and euen trembling to thinke that we may bee grossely ouertaken Blessed is hee that feareth alwayes for this feare will bee the cause of safety to him Whiles a soulier feareth his enemie he keepes his harnesse vpon him and wil not disarme himselfe so long as he mistrusteth the approch of an enemie But security makes a man lay his weapons aside and giue himselfe to pleasure ease and sleepe and then if an enemie assault him he is soone slaine or put to flight he that is afraid of falling into some deadly sicknesse will easily bee perswaded to looke to his diet and to take some necessary physicke Say therefore in thy selfe O if I grow carelesse sinne will quickly grow strong in my weakenesse and quickly raise vp it selfe against me and doe my soule more mischiefe then tongue can expresse how haue many of Gods Saints beene foyled that were farre and farre better then my selfe shall not their misery bee my warning If such Worthies were ouerthrowne and wounded what will become of me If I grow foolishly bold and make too faire promises to my selfe feare lest one shall fall will keepe him vpright euen in a very slippery way but soone are his feet caught from him that looketh about and neuer suspecteth a fall A moderate doubting of our own strength will quicken vs to prayer and meditation This vertuous ielousie and suspition of our weaknes will make vs shunne the occasions of sinne and so preserue vs in safety when others that are more
Family and Baals Priests 4. But there are some of Gods Saints that fight in this battaile but with a very faint hand pursuing their lusts as Israel did the Philistims 1. Sam. 14.24 when Sauls rash oath had made them almost to starue themselues for hunger as it were with a languishing foote and hand They set against finnes sometimes but not often not continually they doe not count it the maine matter as souldiers doe and let all other things giue place to that they are more eager against the faults of others then against their owne faults though some paines they take this way too They see some corruptions and resist but they are not diligent enough in striuing to find out all their euill inclinations and to set against them I know not how you may better find it then words can expresse it but they fight against many sinnes but by the haules Hence it comes to passe that they doe catch many wounds and breake out diuers times into many such words and deeds that doe both blemish them and vexe them much and yet they cannot take warning but because other things doe diuert them from the studie of mortification they grow slacke and remisse againe Doubtlesse my Brethren he that behaues himselfe coldly in this fight is but a weake Christian whateuer knowledge he haue gotten and whateuer name of forwardnesse he hath attained And sure many that are of great note because they can speake well are yet hereby proued not to be strong men but euen babes in Christ at best for alasse how farre are they from hauing put to death pride passion enuy lust worldinesse and other corruptions yea how much and often doe these sinnes preuaile against them O let vs see our weakenesse in this for not as wee know and can speake so is our goodnesse but as wee can mortifie the members that are vpon the earth It is not brauery of speech that makes a good souldier but the blood of his enemies falling before him 5. Now therefore to both these neglecters of mortification to him that neglects it altogether and to him that neglects it very much let me turne my speech as sharpely as I can but differently according to their different offences To thee that satisfiest thy selfe in keeping sinne a little close or at best a little vnder and to thee that makest a formalitie in Religion thine vtmost mortification and to thee that makest a little flash of heate against those that thou callest the corruptions of the times the highest degree of thy striuing against finne giuing not truce alone but peace to pride vanity earthlines idlenesse bitternesse reuenge and other like sinnes thou art but an errand dissembler I pray thee know it and I pray thee be ashamed of it If thou commest to the Word and it doe not shew thee the foule sinnes of thine heart and make thee striue against them If thou prayest with others or by thy selfe and thy prayers doe not procure light to see and strength to ouercome thine owne inward corruptions beleeue it what-euer thine owne selfe-loue or the false opinion of others may tell thee thou art but an hypocrite O now take it to heart and be grieued and ashamed that thou hast all this while liued in shew a Christian indeed a Gentile in shew a child of God indeed a child of the deuill in a shew an heyre of Heauen indeed an heyre of perdition 6. And all you that haue been somewhat carefull of mortification but that somewhat hath been farre too little and therefore you find your lusts yet verie strong within you because your paines hath not been verie earnest and constant to subdue them I pray heare and receiue reproofe What meane you to deale so foolishly for your selues so vnthankefully with God What meane you to liue liues so vncomfortable and distracted so vnheauenly so vnhonourable when you might gaine comfort settlednes honour and a little heauen to your selues by mortification For the most part your sharpnes vnduly against other men sometimes for these things that be faults and sometimes also for those that be not is the chiefe cause of your remaining so much vnmortified because you fight too much abroad therefore you fight too little at home and lose so much at home What meane you to bee many masters What meane you to be teaching euerie bodie more then you selues What meane you to be prying into your Gouernors your neighbors euery body but your selues and by being busie-bodies in other mens matters as it most times fals out to hinder the thrift of your owne soules Fault-finding abroad is one of the greatest enemies to mending of faults at home Now I say what meane you to deale so foolishly for your selues as to keepe so much adoe about that that lesse if at all concernes you and to bee so remisse in your owne bosomes that your owne sinnes bee as strong as other mens and perhaps stronger though you see them not What to bring water to quench another mans house when thine owne doth burn as fast as his And now why dost thou deale so euill with the Lord they God as not to pursue these enemies to death which hee hath giuen thee to pursue Thy chiefe worke is to mortifie thine owne sinnes Hath God promised thee comfort here and glorie hereafter if thou wilt crucifie thine owne lusts Hath hee called thee to be his child inroled thee into his booke giuen thee the earnest of his Spirit and the pay of some present Ioy in hope and all this to hearten thee in cutting off the members vpon earth and wilt thou be still so carelesse in it O now humble thy selfe before the Lord and be greatly sorry Ioel 2.1 2. that thy lusts bee yet so strong within thee God sent a Prophet to Israel to chide them for that they had not destroyed the Canaanites according to his Commandement by the hand of Moses and they finding themselues guiltie lift vp their voyces and wept and the place from thence was called Bochim that is The place of weepers I come in Gods name to reproue thee for that thou hast not with due care rooted out the euill brood the naturall inhabitants as it were of thine owne euill heart now therefore at leastwise bee humbled and mourne for this thy carelesnesse CHAP. XIII Containing the third vse of the point an exhortation to reforme the former negligence hereafter Vse 3 BVt let it not suffice you to be sorrie for your faults a little for the present Exhortation to more diligence make your humiliation so thorow and sound that it may bring forth reformation All you that baue hitherto gone along in your sins without any care at all to mortifie them now bee intreated to buckle on your harnesse and to learne to fight It will not serue the turne for your soules health that you represse your sinnes from breaking out scandalously to the eye of the World It will not serue the
hereafter He that hath begun the worke of mortification so farre as I told you before in speaking of the first degree of it that now those sinnes which once raigned in him are put downe from their regencie and those corruptions that once have was a slaue vnto are now deposed from their throne as it were and doe cease to command in his members as once they did hath much cause to reioyce in the saluation of GOD although hee find these lusts still striuing and labouring to recouer their ancient soueraigntie 2. It is certaine that the Spirit of GOD doth rule in him in whom sinne hath ceased to rule Euerie man is vnder the command of the flesh or of the Spirit euerie man is subiect to the Lord ruling in him by Grace or to the Deuill ruling in him by lust Satan is a verie strong man and our owne lusts are his weapons none can bind this man and cast him out but the Spirit of strength of which Saint Iohn saith Stronger is he that is in vs 1. Iohn 4.4 then hee that is in the world Wherefore if any man that was once vnder the yoke of wrath lust reuenge couetousnesse or any other vile affection doe find now that by feruent prayers to God by the power of the Word in holy meditations applied to him and by vertue of the death of Christ and other like spirituall meanes by him vsed the Lord hath pleased to pull this yoke from off his necke so as now in stead of taking delight in the euill motions of sinne hee is grieued in his soule when such thoughts doe stirre in his soule and ceaseth not to crie to Heauen till he find them beaten backe againe and doth not now yeeld vp himselfe to follow these things with greedinesse but is vsually able to forbeare the palpable practice of sinne and if hee be ouertaken in any grosse manner hee is greatly humbled and abased and recouers himselfe with speedie confession and lamentation and renewing of his resolutions If any man I say doe find the case to stand thus with him hee hath in some measure fought and preuailed and now blessed bee hee of the Lord let him looke vpon the dead bodies of his lusts with much comfort and let him triumph in God that hath conquered for him and let him encourage himselfe still to continue fighting that still his soule may increase in strength as the House of Dauid is said to haue done and his sinnes may grow weaker and weaker as it was said of the House of Saul 3. My Brethren this warre whereinto you are entred must last for terme of life The flesh and Spirit can neuer bee reconciled there is no thinking of any peace but that which will bee worse then dishonourable euen damnable and a sure warre is much rather to be chosen then an vnsure peace much more then a peace which will be surely mischieuous Now by how much the warre will prooue of longer continuance by so much had you need to put on more strength that you may endure and a great part of your strength must grow from your comforts in your good beginnings Wherfore now let euerie true mortified man according to the riddle that Samson once propounded to his companions fetch sweetnesse out of the strong and meate out of the eater let them find an Honie-combe in the carcasse of the Lyon which they haue slaine and goe eating let them I meane take great consolation in the sight of their happie proceedings in this heauenly worke 4. There bee some Worthies of Israel that haue lifted vp their speares against many hundreds as it were and left them all dead in the place the hearts of such doe nto much need to bee wished to take comfort The content they find in perceiuing the strength of sinne so much abated in them is vnspeakeable Dauid was no more full of ioy when hee saw Goliah come tumbling to the ground then are their soules when they looke vpon this slaughter that God hath inabled them to make among their lusts No man is able to set forth in words the ioy that growes to a man who is hard set to by a cruell enemie of whom hee lookes for nothing but death vnlesse hee preuent it by giuing death when hee sees him fall downe wounded and gasping for breath O with what a countenance and cheere did Iael runne to meete Barak and to bring him to the sight of dead Sisera Surely the content of a spirituall man in his spirituall victories when now his sinnes are euen breathing their last as I may so speake is no whit lesse yea it is much more solid then that of such a conquerour Those that haue happily passed the brunt of this battaile and haue their enemies in the flight rather then the conflict are and haue cause to bee the chearefullest of all men they bee like souldiers pursuing their foes with that ioyfull shoute of victorie victorie in their mouthes and they enioy the comfort of their former labour with much thankefulnesse 5. But there are other some that haue not yet attained so much strength nor gotten so much ground against their foes They are now as it were in the verie hottest of the skirmish the bullets flie about their eares as I may so speake and their corruptions are violent within them and doe often with great strength hale them and draw them captiue to the law of sinne which is in their members They do sometimes get the better and beate back euill desires and find themselues mightily resolued to sinne no more at other times euill desires doe mightily afflict them and they are well-neere readie to faint and fall scarce able to retaine their purpose of goodnesse scarcely able to hold out in their resolution of not sinning yea it may bee contrarie to their resolutions pulled by the flesh to do the euill that they hate but then feeling themselues wounded they smart and bleed and struggle with their foe and get vp againe and againe betake themselues to their weapons of prayer and meditation which were almost wrested out of their hands for a time and come crying and mourning before the Throne of Grace begging pardon begging helpe and so againe confirme their Faith and renew their repentance and make vp the breaches of their new obedience These poore Saints like souldiers whose enemies doe yet hold their owne and make strong resistance are often full of feare and care and doubt their hearts often droope and they mistrust sometimes lest they shall bee vanquished rather then ouercome Let mee therefore apply my speech to he encouragement of those that need encouragement I say vnto thee whosoeuer that art in this case that thy case is good and happy and that thou hast much cause of reioycing in God notwithstanding all the trouble and cumber that thou findest with thy sinnes It is a blessed thing and a great and vnspeakeable fauour of God that to what lusts thou didst once do seruice
A Care-cloth OR A TREATISE OF THE CVMBERS AND TROVBLES OF MARRIAGE INTENDED TO ADVISE THEM THAT MAY TO shun them that may not well and patiently to beare them By WILLIAM WHATELY Preacher of the Word of God in Banbury in Oxfordshire 1. Cor. 7.39 40. The Wife is bound by the Law as long as her Husband liueth but if her Husband be dead she is at liberty to be married to whom she will only in the Lord. But she is happier if she so abide after my iudgement and I thinke also that I haue the Spirit of God LONDON Imprinted by Felix Kyngston for Thomas Man 1624. TO THE COVRTEOVS READER GOod Reader Most grauely doth our Communion Booke admonish such as come to be married that they ought to enter into this estate not rashly lightly vnaduisedly to satisfie their carnall lusts and appetites like bruit beasts that haue no vnderstanding but discreetly aduisedly soberly and in the feare of God Needful it is that this counsel be sounded often in the eares of the vnmarried and not alone in that instant whē they are now about to consummate marriage For want of heeding this counsel how common is it and withall how mischieuous For men to offend in an ouer-sudden and ouer-hastie vndertaking of Marriage without the due meditation of two special things namely what be the duties of Marriage and what the difficulties it is as impossible to be well prepared for that estate as to flye without wings to goe without legs or to see without an eye yet scarce one man or woman of a number will put themselues to the paines of informing themselues beforehand of either of these two things Thus hauing blindly and headlongly cast themselues into marriage either not at all or with no firme and settled knowledge knowing what belongs vnto it what seruices they are called to performe what burdens to sustaine in it it followes as needs it must that with much hazzard to their owne soules and much vnquietnesse to themselues families and neighbours they proue vtterly carelesse of their duties and extremely impatient vnder their crosses Hence it comes to passe that marriage prooueth to many iust as the stocks vnto the drunkard into which when his head was warme with Wine or Ale hee put his foot laughingly and with merriment but a little after hauing slept out his Wine and cooled his head with a nap hee longs as much to get it out againe Hence it is that diuers houses are none other but euen very Fencing-Schooles wherein the two sexes seeme to haue met together for nothing but to play their prizes and to trie masteries Hence it is that many husbands and wiues doe fare almost alwayes as Iob fared when the Deuill had smitten his body with boyles and vlcers cursing their Wedding-day as much as he did his Birth-day and thirsting after diuorce as much as euer hee did after death Hence it is that many wedded people brooke their wedlocke in none other fashion then a dog doth his Chaine at which he neuer ceaseth snarling and gnawing that he may break it asunder and set himselfe at libertie Hence it is that the little child is no more wearie of his fine new guilded book now a little ouer-worne sullyed yea that the prisoner is no more weary of his gyues nor the Gally-slaue of his oares then many an husband of his wife and shee of him within an yeere or two and sometimes within a moneth or two after their wedding In a word from this fountaine such a streame of bitter waters doe issue as make the liues of a number in marriage like the soiourning of Israel in Marah where almost nothing could be heard but murmuring and complaining To redresse or preuent if it might be at least some of these many mischiefes I haue been bold as once Moses did cast a piece of wood into the waters of Marah to sweeten them so to publish already to the World some few directions about the duties of the married and doe now aduenture againe to put forth some other aduertisements about the troubles of Marriage Neither let it seeme superfluous to giue men tidings of troubles before they come seeing they are alwayes so much the better borne by how much they are more expected Men are indeed desirous to please thēselues rather with the sweet thoughts of comfort then to imbitter their minds with fore-fearefull conceits of miserie Also to a mind fully bent vpon a course disswasions proue tedious and hee that foretelleth inconueniences may seeme to disswade But let it be obserued withall that likely none doe meete with more crosses in marriage or beare their crosses more vntowardly then those that most dreame of finding it a very Paradise For they strange aboue measure at the cumbers they neuer fore-thought of and are put out of all patience by being so farre disappointed as to find thick mire and dirt there where they would tell themselues of nothing but faire and pleasant way And indeed none shew themselues lesse resolute in vnder-going miserie then those that make themselues most resolute to rush vpon it The same vices that breed stiffenesse in ones course will breed impatiency vnder the crosses that he meetes with in his course Wilfulnesse and frowardnesse grow like two euill branches out of one roote of folly But warinesse of mind in foreseeing and forefearing euill brings quietnesse of mind in bearing and sustaining euill and the expectation of miserie makes it at least seeme lighter because the mind is somewhat acquainted with it by contemplation When Israel would needs haue a King to rule ouer them as other Nations the Lord commandeth Samuel to testifie vnto them what should bee the manner of their King and so hee tels them what heauy burdens their much-desired Monarch should lade them withall No doubt it is as needfull for marrying persons to know what burdens their wedded condition is like to bring vpon them Wherefore I will make bold to foretel those that will enter into Marriage that they must make account in changing their estate to change for the lesse easefull and will aduise him that will follow mine aduice if not let him follow his owne mind and say ten yeres after whether was the better counsell To goe vnto Matrimonie with feare of the worst and to know before-hand that there grow Briers and Thornes in this way wheron he must needs tread that will trauaile in it Yet is not this written by me to make any man forbeare marriage whom God calleth vnto it nor to make men hazard themselues to wickednesse for feare of the cumbers of Matrimony but alone to make those willing to want marriage that may want it without sinne or hazard of sinne and to make men careful not to marry before God cals them to it and withall being called to fit themselues for it lest if they marry sooner or with lesse warines they discredit Marriage after a while as most do that are married by wishing themselues single
with troubles and afflictions then the vnmarried The man and woman that ioyne themselues in matrimony shall commonly meete with more aduersitie outward then whilest they continued without Matrimonie The Apostles words are euident hee doth in manner ingage his word affirming and foretelling prophetically Such shall haue trouble in the flesh You must conceiue him to write as a reasonable man to such as were also reasonable and therefore to meane comparatiuely else it were easie to reiect his argument in this wise Paul you dehort vs from marrying not because it is sinne but because we shall find trouble in it why doe you not know that the single life hath also its thornes and briers I doe would Paul answere but my meaning was that this estate doth outwardly bring more trouble for else I had vsed an vnforcible argument and spoken little to the purpose You must therefore conceiue the Apostles meaning to be as hath been said if the state of marriage and of single life be compared together in such respect the former is the more troublous Proofes are needlesse in a manifest and expresse truth but I will shew you the cause why it is so and after stand a little ore largely in describing vnto you the chiefe troubles of marraige Reas The cause then is sinne sinne I say the make-bate betwixt God and man which with-drawing the creature from his loyaltie to the Creator causeth the Creator in iustice to with-draw his fauour from the creature and in stead thereof to pursue him with his curse This curse as it made the frutifull earth to bring forth briers and thornes which else should neuer haue afforded such vnprofitable and hurtfull increase so hath also filled all estates with stirres and confusions as it were brambles Wherefore as any estate doth occasion any person to intermeddle with more businesses and with more persons so is it also molested with more troubles through the vnhappie working of the actuall corruptions of all parties to the annoyance of each other vnreasonably discouering themselues If man had continued in his due loyaltie towards his King and Maker neither Matrimonie nor any other condition of life should haue disquieted him with any the least touch of miserie But justice requireth that Rebels and rebellion bee punished Sinne is the sore sawce that distasteth all our comforts this is like the Colloquintida in the pot of pottage which the Prophets seruants had made that caused the eaters to crie out Death is in the pot This is that stinking weed which dissauours all our sweete flowres This is the imbitterer of all estates bringing forth such and so many disorders in men and women as make them to bring forth trouble each to other In marriage a man is ingaged to more businesses and duties then before occasioned to deale with more humours then before and to stand in need of more things then before so will sinne and corruption shew it selfe more then before and so must he meete with more affliction then before This I speake to free both God the Author of Marriage as also Marriage his ordinance from all manner of blame and accusations For if all the hardnesse wherewith we be molested doe grow from our sinne and our sinne arise from Satans temptation and the abuse of our owne free will as all these things are most vndoubted and certaine why should God be faulted for our miserie seeing hee made vs not miserable til we had made ourselues sinfull And why should any estate of life be blamed for our miserie seeing if wee were not sinners in it we should not reape any miserie from it Take notice then of the true cause of all the cumbers An explication to the point which incumber married people and secondly let mee informe you also at least of some and the chiefe troubles of marriage which you must know that you may expect them and expect them that you may prepare for them and prepare for them that you may not be made impatient by them and by impatiencie make them much more cumbrous then else they need to be These doe all arise from foure maine heads The persons married their children their seruants and their estates of all which a man might spend more then foure dayes in speaking it taking counsell of experience he would borrow a little help of Rhetorick to set out the matters to the full but I will alone touch them and away Euerie man and woman haue their faults those will breede trouble they may bee sicke and that is another trouble one of the two die first and leaue the other behind and that is to some the worst of all troubles In the soules of men there breed vices in their bodies diseases and at last death and the fruit of all these must needs be griefe and sorrow each to other Some men are churlish sowre vnkind some wrathfull passionate and furious some hard miserable and niggardly some wastefull riotous and vnthriftie some vncleane vnsatiable and ranging after other women some suspiciious mistrustfull and iealous of their owne wiues some rash and hare-brain'd some fond and giddie some simple some subtill some idle some toylesome some carking some carelesse yea twentie and twice twentie sinfull and offending dispositions shew themselues in all the sonnes of Adam and what woman can meete with a man in all the world in whom some or other of these disorders doe not dwell Nature and education may hide them out of the way that they shall not bee seene Grace and sanctification may in part subdue them that they shall not reigne but neither nature nor grace shall quite and cleane abolish them that they shall not bee and to obtaine an husband free from all of them yea not subiect to more then one two or three of them it is altogether impossible and as impossible to liue with one that hath them though neuer so much mortified as the state of men on earth can reach and not be troubled exceedingly troubled with them as to go bare-foot vpon a ricke of thornes or furres and not bee pricked and pained with them In like sort some women are proud arrogant and scornefull some violent head-strong and masterfull some sullen and dogged some scolding and snappish some talkatiue some tongue-tied some light some coy some finish some sluttish some ouer-spending some ouer-sparing some lewd and vnchaste some raging and iealous yea an hundred and a thousand faults doe lie hid in the painted box of the bosome of euerie of Euahs daughters Good bringing vp may conceale them good instructions may diminish and good nature for a while may keep them vnder and keepe them secret yea the worke of grace may mortifie quell and ouer-master them but nothing can altogether roote them out so long as flesh and spirit do striue together in one soule that is so long as soule and bodie doe liue together in this life A woman void of some yea diuers of these faults and follies no care
no paines no diligence can helpe a man vnto and from trouble by these faults where they haue a being and a working no wisdome no loue no pietie can altogether free him more then from being stung by the handling of Nettles with naked hands It were good therefore for the woman that is to marrie to put her selfe in mind of these things before-hand and to demand of her selfe in these or the like questions What if mine husband should proue vnkind and disregardfull of me What if hee should bee bitter and ragefull towards me What if hee should rate me with words of disgrace more then euer my Father or Master haue done What if hee should lay vpon me with his vnmanlike fist and that when I seeke to giue him all content Or what if he should strike mee with a more paineful and mischieuous weapon though I gaue him no cause How should I beare railing taunting or cutting termes at his mouth How cruell fierce and causelesse blowes at his hand But yeeld that he proue not so mad and mankind How if it fall out yet that he be carelesse and vnkind What if hee denie me the reasonable libertie which I desire and should enioy and will not suffer me to haue my wil in things conuenient How if he shew me a lowring countenance and an estranged carriage and that also vndeseruedly How if he grumble and grudge at mine expences though farre from being lauish and immoderate What if hee bee toylesome himselfe and put me also to harder labour then euer I endured being a daughter or a seruant What if he thinke much to allow me necessarie helpes and comforts in my weakenesse sicknesses and lying in and be then most vnkind when I need most kindnes because his niggardly humour can beare no charges Or what if he bee diuers and tetchie so that nothing in the world can please him but he will still be brawling chiding and finding fault though I bee as carefull as I can to ekepe my selfe from faults Or what if he proue a voluptuarie a drunkard an epicure spending that riotously and wastefully which were better saued to prouide for me and his children What if he be an haunter of Ale-houses or Tauernes and come home half drunk halfe mad and powre forth all his rage vpon me and my innocent children What if he consume himselfe in sports pastimes and gaming and make vs all beggers by his vnthriftinesse How could I suffer all or any of these troubles in the flesh How tedious How bitter How terrible would they seeme vnto me Or What if out of an hatefull ouer-louingnesse hee make himselfe suspicious of mine honestie and in a furious and blind apprehension of I know not what slender probabilities bee euer vpbraiding mee with being such a mans whore and such a mans whore How keene How cutting How stinging How piercing would these termes be vnto me But ah what if he should become vncleane and filthie giuen to whoredome imbracing the bosome of strangers and bringing home vnto me the feare if not the feeling of loathsome diseases How should I vndergoe this heauie burden which yet I see many compeld to vndergoe without remedie Thus should the woman consider before-hand in her thoughts the euils that may be fall her in marriage So like wise should the husband bethink himselfe in his most serious thoughts What if my wife should proue carelesse and vnhuswifely wanting forecast and skill to make the best of things and so become an hindrance rather then an helper to mine estate What if she bee daintie and lauish and will not content her selfe with mine attire and my fare What if shee bee sluttish and vncleanely and worke loathing in mee by the ill ordering of those things that should giue me most comfort What if she bee froward and snappish and returne my words vnto mee with aduantage What if shee proue a blab and withall inquisitiue so that she will bee ignorant of nothing and yet can keepe no counsell What if she be sullen and sowre and will giue me no good counenance vnlesse she haue her vnreasonable will performed in all things What if she waste my goods in vaine costlinesse of attire and in idle meetings amongst her Goffips What if she be loose and wanton and discredit my family with an euill name What if she be a very harlot and defile my bed and fill mine house with bastards so that I bee faine to breed vp yâ— seed of an adulterer in stead of mine owne off-spring What if she be mischieuously iealous and thinke that I am naught with all I speake to laying whoredome to my charge when I neuer meant it and almost inforce me to bee wicked by putting that into mine head which I neuer dreamt of How should I brooke this life How should I sustaine this burden and vndergoe this trouble to the flesh And this for the vices of the mind whereby many times a bad husband or a bad wife doe vexe and torment their yoke-fellow But if the mind be not infected with these inward diseases yet may the bodie proue weake and sickly and become little lesse trouble some Wherefore of this also should the woman consider well before-hand and so should the man What if mine husband should languish away in paine and sicknesse so that my life must be spent in attending a body still dying and as it were vnder-propping a rotten house alwaies falling What if he lye thus by me groning and tossing many dayes weekes moneths and some yeeres How shal I vndergoe the watching attendance charge griefe discomfort of an husband neither dead nor aliue but betwixt both Or for mine owne part What if breeding be roublesome so that I scarce enioy an healthie day from conception to quickning from quickning to trauel What if bringing forth be so tedious and painefull that I neuer become a mother but by going thorow the torment of an hundred deaths in one besides a long weakenesse after What if God multiply my sorrowes this way and giue me an euill stomacke pale cheekes a wan counenance faint legs and a feeble body liker a carcesse then a liuing woman How shall I beare head-ach heart-ach back-ach stomack-ach etching casting longing loathing quawmes pangs swoundings and twentie deaths a day The husband also should thinke thus How if my wife become infirme and feeble lame impotent powerlesse able neither to got nor keepe to labour nor ouer-fee nor to doe any thing but groane and sigh and hold her sides and keepe her bed to mine excessiue charge and griefe without being any way able to be an help and comfort vnto mee With what patience should I heare her groanes With what quietnesse should I looke vpon her pangs and euen be sicke in her sicknesse But in conclusion death wil approach and diuorce the husband and wife each from other of which either should thinke before it come to either yea before themselues come together How can I tell may the wife say but that
not without some little successe tho farre short of what I ought and but for mine owne carelesnesse might haue attained Another because I conceiued that as a man which hauing but a small stocke can himselfe make but small gaines of its returne may yet giue husband like directions to him that hath a larger stocke by which he may improue his ten talents to more aduantage then else he could doe so a man that hauing but a small quantity of grace can doe little himselfe may yet giue sound directions to those that haue receiued a greater measure of Grace to further them much in their spirituall thrift And as he that by some disease or wound is halfe lame and can goe but a slow pace in the knowne right way may yet direct others to the right way and quicken their pace by calling vpon them so may he whose corruptions suffer him to proceed but slowly in the wayes of holinesse shew that way to others and hasten them therein In a word he may be a good Drummer or Trumpeter in the warre that hath but a weake body and feeble lims to fight Hinder not thy selfe therefore from profiting by this Work by looking on the weakenesses of him that wrote it striue thou to run apace in this path I will either follow after thee or beare thee company or if I can goe before thee as fast as I can Fight thou valiantly at the sound of this Trumpet and I will also striue to vse the hand aswell as the mouth and the Sword aswell as the Trumpet So committing my selfe and thee to the good fauour and grace of our common Father and requiring a few of thy prayers for my selfe in speciall I rest A wel-willer to thy victory against thy spirituall foes William Whately Banbury Feb. 17. 1622. MORTIFICATION Coloss 3.5 Mortifie your members which are vpon the earth CHAP. I. Opening the Text and shewing the Doctrine IN this briefe precept to omit all speech of the coherence because the meaning is plaine enough without it the Apostle deliuers a most necessary point of Christian doctrine Three things obseruable in the Text. For the better explanation of his words we must in them consider three things An action to be done The obiect of this action and the persons to whom the action appertaineth The action is Mortifie or to speake in plaine English Put to death First an action to be done Put to death In this phrase the holy Ghost seemeth to allude vnto the ancient sacrifices whereof so many as consisted of things hauing life were appointed to be slaine by the Priest afore they were offered vp vpon the Altar as a type of our killing the old man before wee can become an acceptable sacrifice vnto God Now to slay sinne is nothing else but to labour with all our might vtterly to subdue it that it may haue no command vigor working no nor being in vs. It is a constant endeauour of causing our corruptions to cease to stirre to moue or to abide in our hearts as a dead man is no longer a man nor can performe the actions of a man and is said no longer to bee amongst men Wee must not surcease striuing against sinne till wee haue vtterly abolished it our desire and endeauour must bee to vse it as a venimous creature euen to knock it on the head and make a cleane riddance of it Wee must not account it sufficient to fine our corruptions as it were or to confine them or to imprison or to bind them or to hurt or to maime them as some kind of inferiour offenders are chasticed but as a capitall offender a mortall enemie an irreclaimeable traytor wee must see execution done vpon it and make a finall and an vtter dispatch of it 2. 2. The obiect of the action Your members on earth This is the action inioyned The obiect of the action is your members that are vpon earth By these earthly members hee meaneth our manisold corrupt and sinfull dispositions according as himselfe doth make manifest by instancing in some for all saying Fornication vncleannesse c. There are in euery mans soule an innumerable company of disordered inclinations contrarie to the will of God and our dutie as ignorance vnbeliefe pride folly worldlinesse silthinesse and all that rabble of euils which we commonly call vices Now all and each of these must be pursued with a mortall hatred and assailed with the same earnestnesse and furie as wee would doe an enemie in the fields euen with an intention of slaughtering him if we can It will not be amisse to consider of some reasons why our corupt lusts should be called members and why members vpon earth There seemeth to bee a threefold reason of this name 3. First the whole corruption of our euill nature Why Lusts are called Members is in Scripture compared to a mans body and called The body of death wherefore the seuerall corruptions are fitly termed members or parts concurring to the full constitution of the whole body You know that Nature hath prepared for man head shoulders armes brest belly thighes legs feete and the rest in the fit and apt ioyning together of which the beeing of the humane body doth consist So doth our wickednes consist in many particular disorders pride vnbeliefe rebellion impatiency hypocrisie carnall sorrow carnall confidence wrath vncleannes earthly-mindednes and diuers others as bad as these the ioyning of which together doth make vp the vniuersall sinfulnesse of our nature called The flesh the old man Againe they are called members vpon the same consideration wherein our Sauiour inioyning the same dutie that here the Apostle is pleased to vse this figuratiue kind of speech Mark 9.43 c. If thy eye offend thee pull it out and cast it from thee if thy foote offend thee cut if off and cast it from thee and if thine hand offend hee cut it off and fling it from thee Because to a man now corrupted his corruptions are as naturall as his members hee brings them into the world with him together with his hands eyes feete they begin and grow in him with the beginning and growing of his lims and in his account they are as necessarie vsefull pleasing and as deare and tender to him as his armes or his legs or his very eyes yea the apple of his eye Nothing in the world is more precious to the vnsanctified and vnregenerate man then his lusts he could as easily part with the ioynts of his body as with them yea with his whole hart he would be content to redeeme the libertie of following them by the losse of his eye Well are they termed members because to the carnall man they are as welbeloued as his members and hee will as lothly part with them and as il spare them as his members yea a man already in part sanctified finds it as much to doe to wrestle against them till they be not thorowly mastered as it were
some inward or outward occasions so neither is there likely terror amazement disquietment in the conscience till the lusts of the soule haue disordered it for want of holding them vnder so that as warre abroad is found to be a present remedie against ciuill dissentions of subiects so warre with sinne is the cause of our tranquillitie with our selues When clouds are dispelled the beames of the Sunne will shine comfortably vpon the earth and then the earth is richly garnished with pleasant and profitable herbes so when sinne is chased away the warme beames of Gods fauour doe sweetely refresh the conscience and the conscience so refreshed doth bring forth the sweet and wholesome flowres of vnspeakable consolatiō The Spirit of God wil tell our spirits and our spirits will tell vs that God is our Friend and Father that he loues vs and delights in vs so long as we be haue our selues to sinne as to an enemy hating loathing and resisting it Thus are we most friends to our selues when wee bee most foes with our corruptions And this fighting with sinne will make vs liue quietly also with our neighbours Hee that is busie in finding out and subduing his home-bred corruptions shall haue little or no leasure to take causelesse vnkindnesses to picke needlesse quarrels and to prouoke others against him by iniurious behauiour so shall hee shun the greatest company of iarres and brawles that vse to set men together by the eares Saint Iames saith Iames 4.1 That warres and fightings amongst men doe come from their lusts which war in their members We may if we will deceiue our selues and attribute things to false causes but the Spirit of God that vnderstandeth all things aright and cannot be deceiued points to lust fighting in the members as the most true proper and immediate cause of contentions stirres betwixt man and man Therefore the more any man doth quell subdue vanquish weaken and beate downe these lusts the more calmely shal he passe thorow the sea of the world and the fewer stormes of discord and enmitie shall hee meete withall When souldiers lye idle and are not imployed in marching against the common foe then they mutinie and fall out with each other so when men set not their griefe and hatred and other affections ou worke to make war vpon sin then they quickly take occasion to grieue at each other to sigh one against another to hate one another and to vexe and gawle each other and trouble themselues most of all But souldiers agree among themselues whilest they lend their powers against a common foe so when we haue strongest and hottest warre with the deuill and sinne then doe we nourish most concord with one another Thus shall the soule enioy vnutterable quietnesse euery way within and without from God and from man and one weekes life led in such comfortable and happie concord and amitie with a mans owne soule and all about him is more worth then the lasting of a whole twelue-moneth torne and rent asunder with the ciuill broyles and commotions of a grudging froward and distempered heart Who would not doe that that will make his soule to dwell at rest 3. Againe the studie of mortification Patience and loy in affliction wil inable a man with inconceiueable patience yea and chearefulnesse to beare any affliction that God shal lay vpon him yea to look death it self in the face though it come clothed in neuer so terrible attire and with neuer so terrible weapons for the sting of death and consequently of all crosses is sinne now pull the sting from out of the Serpents mouth or tayle and then there is little feare or danger in incountring her What was the cause that the Apostle Paul was so exceeding quiet and ioyfull in all his calamities but because he had in great measure subdued and was more and more busie in subduing the corrupt lusts of his body knocking it downe 1. Cor. 9. last and bringing it in subiection as himselfe speaketh Hee that holdeth strong fight against the euils of his owne heart out of that peace with God and his owne soule which we said before that he should enioy hath freedome of Spirit to pray vnto God in his afflictions hee can runne boldly to the Throne of grace as hauing allowed nothing within him that should grieue the Spirit of Grace hee can flie to the towre of Gods name as hauing kept himselfe in the pathes of righteousnesse whic those that do know themselues to haue all good allowance to come thither and when a man can freely powre forth his hart before God in crosses then doth he also comfortably enioy God and then the sharpenes of the crosse is gone The thing that makes crosses intolerably bitter so that the soule cannot endure the bitternesse of them is the admixture of the gawle of Gods displeasure so farre as wee are intire and resolute in fighting against sinne our crosses are pure from this admixture and so they be not to himselfe that beares them howsoeuer they may seeme to the lookers on by the hundreth part so tedious and troublesome as that composition would make them So the mortified man gaines this by his trouble in mortification that the Lord will suffer him to escape many troubles and those that he must for his owne good suffer he shall be able to goe vnder with ten times more quietnesse and gladnesse and contentednesse as an whole shoulder beares the same burden with more ease then a sore or swolne shoulder It is therefore a very profitable labour that wee bestow in mortifying the members on earth that is to say in healing the sores and diseases of our soules 4. Thirdly Certaine freedome from grosse sinnes the man that applies the worke of mortification aright shall attaine certaine freedome from foule grosse and scandalous sinnes A sanctified man may assuredly promise to himselfe vpon his constant and diligent endeauours to abate and hold vnder his sinfull affections and dispositions to bee for his whole life long so kept and sustained by God that hee shall not rush into any lothsome palpable disgracefull soule-wasting wickednesse Wee are neuer ouertaken with those kind of euils but vpon our very palpable carelesnesse of mortifying the deeds of our flesh Whilest we do that that God bidsvs to slay sin he holds it vnder according to his promise and it hath not dominion ouer vs neither doth raigne in our mortall bodies so that we are sure enough that sinne shall not bring forth the fruits of shame and reproach vnto vs vntill we begin to be remisse in following Gods directions to purge out the old leauen And Oh what a benefit is this to escape those blemishes and staines wherewith many of Gods children perhaps also of greater strength then ones selfe doe defile and disgrace themselues What a priuiledge is it to be so supported that neuer in all his life he shall runne into any witting enormous presumptuous crime after God hath
called him to the knowledge of his truth What an ease and comfort to liue alwayes free from those blowes and strokes of our spirituall enemie wherewith some of Gods people are wounded almost to death Doubtles the remembrance of such foyles doth bring so much shame and forrow to the hearts and often blushing and palenesse both successiuely to the cheekes of diuers of Gods people that they now account freedome from such blots a thing of more worth then all the riches and honour in the World and wish with all their soules that they had taken any paines and suffered any miserie outward to haue been deliuered from such inward wretchednesse Why should we not be wise before-hand now and by labour win to our selues the comfort of hauing preuented that which if once we should feele we shall wish but all in vaine that we had laboured night and day to preuent 5. Lastly Good esteeme from man much true credit and good esteeme will follow to the Saints of God from the work of mortification both with the houshold of faith and with strangers also The mortified man affects the hearts of all that behold him with admiration and the lesse he couets the credit of men the more he wins it Who is he that seeing a man able to hold downe anger vniustice reuenge lust when strong occasions do prouoke them to work doth not find his soule cleauing to him at once louing and wondring at him Heathen men that haue for their credit sake so farre dissembled mortification as in something a notable fashion to forbeare euill doing haue been more famous for that in after-times then for all their wealth and victories for it is more truly prayse-worthy to be good then great and therefore an high degree of goodnes will more honour a man in the hearts of men then the highest degree of greatnesse The soule will not stoope to other things though the knee doe crouch but the very soule of the highest person that is will euen bow to the name of a man that is excellent in mortification What made Herod honour Iohn Baptist but this that he saw him so thorowly mortified Euery man is inforced by his conscience to esteeme worthily of one whom he sees doing that which he knowes himselfe should doe but finds hee cannot Now euery mans soule in a manner euery mans is conuinced that he should conquer ambition reuenge couetousnesse lust and his experience telles him how little he is able to performe in this businesse wherefore when he sees another euer conquering that sinne whereto himselfe is a perpetuall vassall and of which hee is euer conquered hee strangeth at him and lookes vpon him as vpon some extraordinarie and miraculous person Indeed sinners are many times so transported with the loue of sinne that as Owles hate the light which they cannot looke vpon so they nourish in themselues euen enmitie against these excellencies which they cannot imitate but then when they are out of their mad and drunken fits when they are themselues when they know what they do and say as in the day of affliction of sicknesse of death they cannot but shew themselues to beare more heartie reuerence and vnfained respect to him whom they haue seene carefull and able to mortifie the deedes of the body then to all the rich and mightie men on earth Brethren you might well saue the cost of hanging your backs with ouer-gorgious attire and making so much adoe to trim vp your bodies the carefull fighting against sin and preuailing against it which will follow fighting would doe you more honestie amongst all your neighbours then all the fine cloathes vnder heauen If thou couldest thrust thy selfe into a garment made all of gold and Diamonds and come garnished also King-like with a Crowne and Scepter the hearts of men would not entertaine thee with so much esteeme as if they see thee as it were god-like in ouercomming the sinnes that ouercome the greatest of the sonnes of men A good name is a precious oyntment and a precious iewell which nothing will get so soone or so surely as goodnesse Wherefore fight against sinne that thou mayest haue honour in the consciences of men and some kind of authoritie and command in them as I may say by vertue of this honour CHAP. IV. Shewing the equitie of the dutie WE haue heard how needfull Thirdly from the equitie of the dutie and profitable mortification is let vs see also how equall it is No neede nor profit should draw vs to that which is vnequall but when equitie is ioyned to profit and necessitie then should the worke be done without further delay Now it is most equall that we kill our sinnes whether we consider God or Christ or our selues or sin it selfe For sinne is Gods enemy First for God Hee is our Soueraigne Lord and King and sinne is his most mortall enemie wherefore it is most equall that wee should fight against it for subiects must oppose the enemies of their Prince with al their power The Scripture tels vs Duet 13.6 7 8 9. that if father or mother or brother or sister or kinswoman or friend should goe about to draw a man from God his hand should be first against them to put them to death Now sinnes of all sorts doe seeke to draw vs from God wherefore our eye must not spare them neither must wee fauour them but wee must bee seuere against them and as it were stone them with stones vntill they bee dead It is a most righteous and equal thing that notorious Rebels and malefactors should bee slaine without pitie and lusts are the grossest of all malefactors which doe most prouoke God and oppose themselues against his honour Therefore if we haue any regard of his honour what should we doe but lay hold vpon them and pursue them to the very death Should we spare or forbeare to kill the foes and aduersaries of the Lord our God were not this to make our selues his enemies also 2. Againe hath not our sin slaine Christ Sinne is a murtherer of Christ and shall not we in an holy reuenge be eager against it to kill it If any man haue slaine our Parent or Brother or Sister or Child we thinke it our dutie to follow after him and persecute against him till we haue brought him to a well-deserued end The next of Kin in the Law was alwayes the auenger of bloud and to him it appertained to hunt after the murtherer to bring vpon his head the innocent bloud that hee had shed If therefore we will shew our selues brethren or sisters of Christ or any thing of Kin vnto him we must euen bee auengers of his bloud vpon sinne for for our sinnes was his bloud shed and these are the things that haue slaine him and for which he made his soule a facrifice A thiefe a traytor a murderer ought in all reason to be executed and euery man will thinke it fit to lend his
that wee may make way for the vses and that you may better practise the dutie wee must giue you some directions about it shewing you three things First the degrees of mortification Secondly the meanes of mortification And lastly the manner of vsing these meanes that wee may speed by them CHAP. VI. Shewing the degrees of Mortification FOr the first of these Two degrees of mortification we will shew both the lowest degree of mortification that without which no man can bee saued and also the highest degree of mortification beyond which a Christian cannot reach in this present life and these two beeing knowne the middle degrees betwixt these will appeare of themselues Know then that the lowest degree of mortification is that which hath attained two things which whosoeuer hath not attained is not at all mortified he that hath attained them is in truth mortified and then must striue forward for greater perfection The first thing is 1. To forbeare the vsuall practice of grosse sinnes to forbeare the ordinary practice of grosse sinnes such as are expressely condemned by the letter of the Word and by the light of nature and such wherein the members of the body are giuen as weapons of vnrighteousnesse No man can say hee is truly mortified till he haue gotten so much power against his corrupt lusts that hee bee not vsually and commonly ouertaken with those palpable deeds of the body swearing cursing lying rayling drunkennesse wantonnesse reuenge deceit and the like to these for those that doe such things Gal. 5.21 Ephes 2.3 shall not inherit the Kingdome of God and the Apostle saith That in time past when we were dead in sinnes wee had our conuersation in the lusts of our flesh fulfilling the desires of the mind and of the flesh and were by nature Titus 3.3 children of wrath And againe Wee our selues were sometimes foolish disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another 1. Pet 4.3 And againe Peter saith The time past of our liues may suffice vs to haue wrought the will of the Gentiles when wee walked in lasciuiousnesse lusts excesse of wine reuellings banquetings and abominable Idolatries And Saint Iohn saith 1. Ioh. 1.6 If we say wee haue fellowship with him as euery mortified man hath and walke in darkenesse as he that liues in the vsuall practice of such things doth we lye and doe not the truth Colos 3.6 For as the Apostle saith For these things sake the wrath of God doth come vpon the children of disobedience It is plaine enough you see that hee which is a worker of wickednesse and doth giue himselfe leaue to goe on in the common practice of these abominable euils is not translated from darkenesse to light he is not made partaker of the vertue of the death of Christ he is not buried with Christ by Baptisme into his death nor made conformable vnto his death so that it is in vaine to flatter our selues with a false opinion of our being good Christians so long as these things do so strongly beare rule in vs hat wee giue our members as seruants vnto them ordinarily for the good man must not walke in the counsell of sinners nor stand in the way of the vngodly 2. But secondly 2. And the allowance of the least sinne a godly man must preuaile yet further against sinne euen so farre as not to allow defend excuse extenuate and carelesly let passe the smallest knowne sinne yea the first risings and motions of sinne but must constantly obserue oppose confesse bewaile and be humbled for them before God Math. 5.8 for no man can be blessed till hee be pure in heart and hee that must ascend into the hill of the Lord and stand in his holy place Psal 24.4 must haue as cleane hands so a pure heart also as Dauid saith Now the heart is not pure so long as any the least sin is winked at allowed maintained couered and made light of Therefore the Apostle saith not alone Rom. 6.12 13. that wee must not giue our members as weapons of vnrighteousnesse to sinne but also that we must not obey it no not in the lusts of it Now hee that giues way to euill motions in his heart and makes nothing of them nor lamenteth and resisteth them doth serue sinne in the lusts of it as well as hee that rusheth vpon the grosse and externall acts of euill vsually doth giue his members as instruments of wickednesse It is therefore apparant that grace must so farre change vs and subdue our corrupt disposition as that wee must crucifie the flesh with the very affections and lusts or else we are not planted with Christ into the similitude of his death nor can truly take to our selues the name or inioy the priuiledges of men that doe mortifie the deeds of the body And this is the least degree that will serue to intitle a man to the comfort of one that is truly mortified 3. Now the highest degree that is in this life attainable 2. The highest degree of mortification stands also in two things first in preseruing ones selfe so much and constantly against sinne To be euer kept from any grosse sinne as neuer to commit any grosse or palpable sinne neuer to curse raile sweare lye deceiue reuenge dally or any other like manifest and notorious offence either in word or deed Iam. 3.4 And Saint Iames tels vs That hee which offends not in word is a perfect man This perfection by the helpe of grace a godly man may reach to in this life and O how beautifull and happie a life were it to goe euen thus farre in the subduing of sinne that one should be wholly and altogether free from all blemishfull and reprochfull sinnes But a good man may proceed to somewhat an higher degree of perfection euen to keepe his heart free from any settled liking of any euill motion thereof To be free from any settled liking of an ill motion so that he shall neuer take any stayed or deliberate content in any of the sinfull inclinations dispositions that doe stirre in him I doe not say onely not to giue any consent vnto them or to yeeld his will to them but not to haue his imagination settledly and deliberately pleased and delighted with them but that hee shall presently quench reiect and detest them but to be voyd of all euill motions arising from the flesh or of all sudden passions within or of all sudden delight in them or of all deadnesse or backwardnes to good things by reason of them that is so far as I can learne out of Scripture an higher pitch then that any man can touch it in this present world For surely whilest we liue the law of our members will be working and the flesh will be lusting and euery man shall finde cause to complaine of a body of death euery man shall finde cause
ioy and thankesgiuing doe runne before the Lord and giue away all the praise from our selues to him There is nothing can more reioyce the spirit of a Christian then this heauenly ioy will doe The ioy of the Lord is our strength Sorrow Nehem. 8.10 when we haue been foyled is no more auaileable to confirme vs against sinne then holy reioycin when we haue stood fast and resisted It is a more signe of selfe-loue to grieue for that we are weake but a greater signe of true loue to God to reioyce in him when hee makes vs strong Wherefore as a godly man if hee finde himselfe any day to haue yeelded to sinfull desires in any sensible degree must humble himselfe and confesse and cry out against himselfe so if he finde that any day he hath not been foyled but hath been able to represse and destroy euill motions especially if hauing occasion or tentation he haue beene strengthened to resist he must then leade his captiuity captiue and at night sing a new song of praise vnto the Lord and euen ride in triumph ouer his corruptions boasting himselfe in God and setting vp his banner in the name of the most High and with as cheerefull a soule as he can offer vp humble and hearty thankes to his heauenly Father that hath made him to doe valiantly The prayers of Gods seruants thus consessing their sinnes crauing power against them blessing God for the beginnings of helpe are weapons so mighty through God that they will wound the strongest corruption and pierce the soule of any lust and whosoeuer will begin and continue thus to resist and pursue his sinnes shall finde them as the Philistims before Samson to fly and fall downe dead before him 5. Holy meditations to mortisie sinne After Prayer or with it holy Meditations must come in both to quicken as also to backe it and amongst all matter of mditation against particular sinnes we must accustome our selues specially to foure generall meditations that are indifferently and equally forcible against euery sinne Of Gods holy nature First of the most holy and pure nature of God how great wise iust true mercifull he is that hee hath an all-seeing eye and an all-hearing eare in euery place beholding the euill and the good and pondering all the pathes of the sonnes of men that hee hateth sinne with a perfect hatred as being contrary to his most holy will and Commandements that he will punish it with most seuere punishment as being the righteous Iudge of all the world who cannot indure iniquity nor will hold the wicked innocent that he is most gracious and louing to the penitent sinner and will spare him as a father doth his child that hee will keepe all his promises and make good all his threatnings with all faithfulnesse and not suffer one tittle of his Word to fall to the ground In a word that he is euery way most holy and most excellent and will reward all that seeke to him and obey him and auenge himselfe vpon all that stubburnely rebell against him and forsake the wayes of his Commandements to walke after their owne crooked deuices and inuentions 2. Secondly Of Gods terrible threats we must often call to mind the most terrible threatnings of God against sinne in generall and specially against that speciall sin which most molesteth vs. Ho much euill God hath denounced against the committers of it and how much woe and miserie it hath brought vpon others and will bring vpon our selues if we take licence to liue in it Wee must consider sinne in the euill effects of it and so conuince our selues of its vilenesse and mischieuousnesse for God hath from Heauen manifested so much wrath against the workers of iniquitie in general and against each particular lust and sinne that men liue in that if we could presse these things vpon our owne soules and cause our hearts stedfastly to beleeue the same wee could not but hate wickednesse and tremble before the Lord and so abate the power of corruption and euen driue our selues out of the euill courses of sinne Wrath and anger tribulation and anguish Rom. 2.8 9. shall be vpon euery soule of man that worketh wickednesse vpon the Iew first and also vpon the Gentiles For these things sake Ephes 5.6 the wrath of God commeth vpon the children of disobedience vpon the wicked God will raine snares and tempest fire and brimstone and storme Psal 11.6 that shall be the portion of their cup. Marke 9.46 Their worme neuer dyeth and their fire neuer goeth out their smoke shall ascend for euermore Deut. 27.26 And cursed is euery man that continueth not in the whole Law to fulfill it So horrible so grieuous so intolerable are those things that God hath menaced in his Word against all the sonnes of Belial and all the workers of vnrighteousnesse that whosoeuer will euen bind these things to the tables of his heart and apply them to himselfe by faith shall stand in awe and not sinne and shal find the Iudgements of God so terrible vnto him as that they will beate downe his corruptions and make him to feare and depart from wickednesse for the end of these things is death 3. Of Gods gracious promises Thirdly we must oftē cal to mind the gracious promises that God hath made to those that leaue sin and the admirable comforts that both here and hereafter the God of truth hath vndertaken to reward them withall that for his sake denie themselues and crucifie their sinfull lusts Then shall wee see how vaine and friuolous the pleasures and profits of sinne are and by tasting the fruit of holinesse should bee well inabled to despise the offers of sin What comparison betwixt the good we get by doing euill and the vnspeakeable Ioy of the holy Ghost and the immortal Ioyes of Heauen What made Moses to set light by the honours and delights of Pharaohs Court but that he considered the rebuke of Christ to be greater riches What made Paul to count al dung that he might win Christ but because hee looked to the farre most excellent waight of glorie Wee must not suffer our selues to be forgetfull of the wonderfull benefits which the Lord will bestow vpon vs if in obedience and loue to him wee can be content to cast away our sinfull lusts He that forsaketh any profit or credit or comfort for Christs sake shall bee rewarded an hundred fold The man that refuseth to walk in the paths of the vngodly shall bee blessed vpon earth his soule shall dwell at ease the Lord will deliuer him out of the hands of his enemies God will be a Sun and shield vnto him and no good thing wil he withhold from them that walke vprightly His heart shall delight it selfe in God and he shall see the shining of the louing countenance of his Father His soule shall be satisfied as with marrow and fatnesse and he shall become like a watered garden
ventrous shall be sooner foyled though they be more strong when we feare our selues most wee pray most to God and most trust in him and prayer and confidence will keepe vs in safety Indeed we neuer cast off this warinesse and cautelousnesse till wee bee first beguiled with the deceitfulnesse of sinne and when it hath deceiued vs it will easily doe vs a mischiefe Looke about therefore see how thou standest inuironed with enemies see what an ill nature thou hast within thee what a violent aduersary without thee Thou art like a besieged City full of traitors the wise men in such a City will quickly mistrust and doubt the worst they will euer suspect that mischiefe is plotting against them and by fearing they become carefull to preuent it There is an excessuie feare that infeebles the knees and weakens the hands when a man casts off hope through feare and will not perswade himselfe that hee can be safe by all his indeuours Courage is gone when such feare enters and what souldier can doe any thing when his heart failes But a moderate feare that still causeth a man to cast the worst with in himselfe but alone conditionally vnlesse he be very diligent to preuent it this awakens courage and by telling of the danger before doth call vp the care of the soule to preuent it Feare was placed by God in the soule as a Watchman or Sentinell to discouer neere-approching dangers and if wee wake this Sentinell to keep his standing place and to hold his eyes from sleeping wee shall bee safe from the danger that will ouerwhelme the carelesse Feare of man breeds a snare feare of pouerty feare of death feare of disgrace in the world puts vs further into the danger but feare of sinne feare lest wee should prouoke God wound our consciences and rush vpon such courses in our folly which wee shall haue cause to rue euer after this breedeth safety and by this feare wee shall happily fulfill our saluation 2. Last of all wee must be watchfull Watchfulnesse necessarie to mortification which will surely follow from our being fearefull for feare will hold the eyes open a great while together The more waking eyes in an armie the more safety but if all be asleepe all may be surprized and killed afore they be aware When Saul 1. Sam. 26 7 8 9 10. and all his host were seyzed vpon with sleepe Dauid and Abishai came into the midst of the Campe to the Pauillion of the King and then it was easie with one blow to haue dispatched the King and discomfited the armie Spirituall watchfulnesse is as necessary against spirituall enemies as naturall wakefulnesse against naturall When Samson slept then the wicked flattering harlot Dalilah did rob him of his lockes and of his strength because against his vow of Nazariteship a Razor had passed on his head The Saints of God bee Nazarites sinne cannot put a Razor to their heads till they fal asleepe on its knees till their minde slumber and the eye of the minde winke they can hardly be drawne to taste of forbidden delights or profit but when they are heedlesse and carelesse then is their vow broken and they thinke not of it then their strength becomes weakenesse and then the Spirit is driuen from them O let Samson warne vs and let vs take heede that our mindes be not rocked asleepe in the lap of the world Prou. 4.23 24 25 26 27. This watchfulnesse is an attentiuenesse of minde to all our actions and our wayes a looking to our hearts eyes eares tngues hands feet and whole man A due considering what corruptions wee are troubled with what things hurt vs what doe helpe vs whether we grow stronger or weaker whether corruptions decay or increase and how our foule fareth A looking to the motions that arise within to the words and deeds that come forth A marking what we thinke say do whither we goe to what end vpon what warrant vpon what calling that wee be not found loose and wandring and going wee cannot tell why nor whither our selues The soule is said to bee awaken when the eye of the minde is thus obseruatiue of it selfe and so long as it is thus with vs the least striuing of lusts is noted and resisted and so the greater disorders are preuented but when this obseruation of our selues is absent sinne gets head by little and little and we find our selues in the hands of it all of a sudden and know not how to get out Wherefore to all the parts of Christian armour watchfulnesse must be ioyned for what good can weapons do to a sleeping man and how can a sleeping body fight though hee bee neuer so well armed When we forget that godlinesse is the maine businesse and that our chiefe worke is to keepe our felues vnspotted of the world and walke worthy of the calling whereto wee are called and so suffer our minds to bee drawne away with other things and neuer take care whether the things we doe be good or euill for our soules nor whether they please God or no but let the thoughts and words runne at randome as it were O how soone shall we be drawne into sin and how quickly will the members that are on earth grow big within vs Wherefore as an eye must be had still to mutinous and trecherous subiects and they must bee obserued what meetings they haue to what places they goe and what countenance they beare so must we doe with our sinnes The eye of the minde must bend it selfe to these things and not suffer any lesse needfull matter to diuert it A man in a sleepe is little different from a dead man and a Christian and sanctified soule if it fall asleepe in a carelesse neglecting and reckelesse disregarding of its owne wayes will behaue it selfe for the time but a very little better then one that is dead in sinnes and trespasses Now let your eyes bee alwayes open and bent vpon your owne wayes and then you shall walke like liuing men indeed Thus now haue I shewed you the best meanes I can gather out of Gods Word to make you prosperous in your spirituall battailes Bee moderate in the vse of bodily contents Flie farre from the occasions of sinne Powre forth your hearts often before God in confessions requests and Prayses Busie your minds continually in thinking of Gods holy nature fearefull threats against sinne and gracious promises to the vpright and of the bitter Passion of your blessed Sauiour Be alwaies fearefull of your selues be alwayes watchfull ouer your selues These things doe and your soules shall thriue and your lusts shall die and you shall happily mortifie your members which are on earth if alone you take another direction with you concerning the manner of vsing these helpes CHAP. X. Shewing in what manner we must vse all the helpes to mortification FIrst then We must vse all helpes to mortification in a good manner these things must be done seasonably we
and sensible sorrow that Dauid here speaketh of And hee that accustometh himselfe to that habituall griefe of the will taking displeasure against an euill thing making it selfe auerse from it and wishing that it had neuer been shall in due season bee blessed by God with the spirit of tendernesse which shall most kindly and gently soften his heart and cause his soule to be so mellow and easie to be wrought vpon that he shall euen sweetely and freely powre forth this his Drinke-offering before the Lord and most sweetely water his soule with these Aprill showres of teares which shall make it fertill not alone in he flowres of presently insuing comforts but also in the rich haruest of vertue and godlinesse and the plentifull rewards thereof Wherefore carry this short sentence home in your minds and giue not ouer striuing by times and turnes till you haue made your selues in case to ioyne Dauids request with Dauids reason and to say Lord make thy face to shine vpon thy seruant and teach me thy Statutes Riuers of teares do drop downe mine eyes because they keepe not thy Law CHAP. VIII Containing the third and last vse of comfort to them that haue done or shall begin and continue to doe this seruice Vse 3 ANd lastly if there be any that haue performed Comfort to them that do mourne and continue to performe or shal now begin and proceede to performe this excellent dutie we must also speake peace to their soules and preach vnto them the glad tidings of good things to comfort them withall O it is a great happinesse to tread in the steps of those concerning whom wee are perfectly assured that they are now in Heauen well may we assure our selues that we shall be where they are after our death if wee haue walked in the wayes wherein they walked during their liues Thou knowest Dauid was a child of God a true regenerate man a man after Gods owne heart thou knowest hee had all his sinnes pardoned dyed an happy death now reigneth in Heauen and hath attained eternall saluation It would doe thine heart good to haue an infallible token that thou also art such an one as Dauid that thou hast interest into the same good things which he enioyeth and shalt haue possession of them at last as sure as he hath Then compare thy behauiour and carriage with Dauids when he saw men wickedly to breake the Statutes of God when he saw wickednesse committed in euery place and knew not how to helpe it what did he doe He wept and sighed and lamented and cryed and tooke on very pitifully euen as if some great crosse had befalne himselfe and as if his owne person had receiued harme Canst thou likewise affirme before the Lord that the same cause hath produced in thee the same effects Doth the breach of Gods Law breake thine heart Doth the sinfulnesse of others make thy soule sorrowfull Dost thou sigh and groane and bewaile and mourne for those things which it is not in thy power to redresse Loe then thou art a Dauid a man after Gods heart also a sound and sincere Christian an Israelite within before God a louer of God a louer of thy Brethren an hater of sin and thou also shalt be saued with Dauid and reioyce with the same heauenly Ioy wherewith hee now reioyceth Those that are like the Saints of God in dutie shall be also like them in glorie those that haue followed them in holines shal follow them in happinesse The same Spirit worketh in them the same Christ dwelleth in them and the same Crowne shall be set vpon them Blessed therefore are these mourners for they shall be comforted Whatsoeuer thing Dauid did aske in the former verses and now in this verse doth lay as it were the foundation of his hopes to attaine the same vpon the remembrance of these his teares before God that are we bold in Gods name to promise assuredly to euery one that can speake the same thing of himselfe Dost thou mourne for the sinnes of other men Then will God looke vpon thee and bee mercifull vnto thee as he vseth to doe to them that loue his name for thou also louest his name Doth thine eye drop downe teares because men keepe not Gods Law Then will he order thy steps in his Word neither shall any iniquitie haue dominion ouer thee Doth thy soule lament bitterly the common sinnes Then will he deliuer thee from the oppression of men that thou mayest keepe his precepts Doth thine heart mourne for the publike offences of those with whom thou liuest Then will God make his face to shine vpon thee his seruant and will teach thee his Statutes In a word Striuest thou to performe this seruice of which Dauid maketh profession in this verse Then shalt thou certainely obtaine al those benefits for which he made his humble petition in the former verses Wherfore let these Riuers of teares become streames of comfort wherein thy soule may bathe it selfe with much content Godly sorrow is the mother of sound Ioy these teares are the proper seeds of heauenly comfort whereas carnal ioy doth end in sorrow and that crackling mirth of sinners being extinguished shall leaue them frozen in horror and amazement Wherefore reape you the comfort of the seed you haue sowne and as the seed was precious so let the crop be and as the seed was abundant so let the haruest From this dutie mayest thou infallibly collect that thy charitie was sound and plentifull This dutie will prooue certainly that thine hatred of sinne was heartie and earnest and I suppose it may goe in the reckoning of one of the most infallible notes of Gods child To mourne for the generall calamities of the Church Two sure signes of sanctity when ones selfe is at peace and to mourne for the generall sinnes of the Church though himselfe bee free these are two most happy signes of true holinesse and this latter I thinke to be the surer of the twaine as more sensibly and manifestly testifying true zeale of Gods glory Yea whosoeuer sorrowes heartily for the common sinnes may in some respect take more sure hold of that mourning to confirme his faith and assure himself of his vprightnesse then of his sorrowing for his owne particular faults We haue examples of damned hypocrites that haue been sad and heauy for their owne sinnes in some cases as Ahab Iudas Saul and he rest but we haue neuer any example of any that lamented the publike and common wickednesse of the Church or Nation where he liued and of the persons amongst whom hee conuersed vnlesse accidentally wen the sinnes haue falne out to be iniurious and troublesome to themselues or to their friends but of those which wee are well assured to haue been truly sanctified and now to be eternally glorified Is not Lot in Heauen Is not Dauid in Heauen Is not Ezra in Heauen Ae not Ieremiah Baruch Ebedmelech and the rest of these mourners all in
to say Who can say his heart is free And he shall but deceiue himselfe that saith he hath no sinne CHAP. VII Shewing the naturall meanes of Mortification YOu haue heard how much you must needs do in this matter as also how very much you may doe if you bee not carelesse and slothfull Now let me shew you by what meanes both these degrees must be attained and a godly man must passe forward from the former to the latter The meanes of mortification are of two sorts some naturall some spirituall and both are requisite if wee purpose to kill our lusts the former must make the latter more effectuall and be helpfull to our good successe in them Moderation in things indifferent a meanes of mortifying sin The one is moderation in the vse of naturall delights and contents The other discretion in the shunning of outward occasions of euill though the things in themselues bee not euill 2. For the first hee that is not moderate in things indifferent can neuer preuaile against his lusts to any purpose for at the excesse of these lawfull things doe our naturall corruptions begin to take aduantage and to feed themselues and to gather head He that will hold vnder his lusts therefore and put them to death must bee sparing in meate drinke attire sports and must euen cut himselfe shorter in many of these things then that which he perswadeth himselfe and perhaps also truly that he might lawfully doe euen of purpose to keepe himselfe that hee may not bee brought vnder the power of any thing as the Apostle speaketh We must learne of the Apostle himselfe this meanes for he telleth vs that hee did keepe vnder his body 1. Cor. 6.12 1. Cor. 9. last and bring it in subiection The corruptions of the soule finde great furtherance from the humours of the body as a man doth find from a good and fit toole or instrument we must keep the tooles of sinne dull as I may so speake that sinne it selfe may doe vs lesse harme by its working If the body be still humored and pampered by letting it haue all the ease fine fare gay attire sensuall pleasures and pastimes that it wisheth and that a man can make to appeare lawful and warrantable it will not bee kept in subiection it will not be held in order We are therefore in these thins to call vpon our selues to bee very temperate Be a little more meane in thy garments then thou thinkest it absolutely needfull to be vse a little lesse liberty in games and pastimes then thou conceiuest that in strictnesse of conscience thou oughtest to doe So I say for fare ease sleepe If thou dost not from the vtmost confines of lawfull liberty there is but a small step to the border of vnlawfull delights and soone maist thou be drawn to step that step and when thou hast once transgressed thou shalt finde it hard to come into the right way againe He that goes in a riuer where he knowes that a deepe pit is will not come so close to it as hee may but by keeping himselfe vpon sure ground a good way off will bee sure to saue himselfe from being ouerwhelmed therein It is much more safe in things of this nature to keepe our selues a good deale within compasse then to stand vpon the edge of our liberty as I may so speake By abridging our selues of some thing that we are allowed wee cannot likely receiue any hurt by taking all that is allowed we may soone slip into excesse and well-neere mischiefe our selues and by doing all we may doe so ingage our selues to our affections that they will carry vs away to that wee should not doe Austerenesse is not necessary to mortification moderation is To goe wooll-ward or in haire-cloth is a foolish destroying of the body to go in lesse costly attire then one might is a due keeping vnder of the body To make ones selfe leane and wanne with fasting is to tyrannize ouer ones selfe to fare lesse delicately and eate lesse liberally for the most part then one might is to preuent the aduantages of sinne in the body The hypocrite often doth place all his mortification in being cruel to his body wherfore he keepes no measure this way and because it is a thing much looked after and easily seene it is a fit thing for an hypocrite to beguile both the world and himselfe withall The godly man doth make his abridging of the body a furtherance to the cutting off of his lusts wherefore he is not excessiue in his rigour to his body nor will offer violence to nature but alone deny her that which shee may well spare and scants and mints himselfe in the vse of his liberty not as not knowing it but as knowing how easie it is to abuse it and by abusing to take harme And thus by keeping his body in order hee findes it more easie to keepe the minde in frame also which doth much make vse of and as some thinke follow the temperature of the body And let any man vnder heauen be so wise as to obserue himselfe and he shall finde that vnlesse he deny himselfe some lawfull liberty he shall quickly grow sensuall and sensuality is an enemie to mortification 3. A second naturall meanes of mortification is a careful shunning of the occasions of sin Shunning the occasions of sin necessary to mortification Opportunity of time place company and the like doth greatly incense and prouoke corruption and he that will not for euery man in this matter because it is but naturall can if he will denie himselfe in such things can neuer preuaile against his corruptions He hath not gone yet so farre as nature may goe and how then should he looke to finde the helpe of grace The withdrawing of a mans selfe from these things is a pulling of the fuell from the fire and then it wil surely goe out The aduenturing vpon these things doth blow the coles and administer fuell also and then must sinne of necessity both burne and flame In these occasions the sences haue strong allurements offered vnto them and they be vehement in their workings burying the vnderstanding for a time and captiuating the thoughts to their present pleasing obiects so that a man can thinke of no good thing that may serue to resist bad desires and when the soule is so disarmed how should sinne but preuaile against it He that doth thus hazard himselfe thrusts himselfe out of Gods protection for he walketh not in his owne place therefore he can looke for nothing but ruine Satan assureth himselfe of victorie when hee sees men so carelesse of themselues and so becomes vehement in tempting as hope of successe incourageth euery one to labour and then how soone is a man foyled Indeed the heart hath giuen a secret consent to the desire of euill doing so soone as euer it consents to aduenture vpon the occasions of euill doing and it is but the very guile and dissimulation