to hinder us in the way of the spirit the Asse in the Law was to have his neck broken and not be offered unto God and the reason was because it was a dull creature so it is in this case that the flesh is dull and heavie and if so bee wee bee not stirring and zealous in our way the flesh will draw us backe and keepe us so farre backe in the way to salvation as that we had need to wish that the Sunne and Moone might stand still in their stations as they did in the time of Ioshuah or else it is to be feared we shall come short of our expected journey to the Kingdome of Heaven nay in doing the worke of the Lord negligently instead of a blessing we procure a curse upon our selves Jer. 48.10 every sacrifice in the Law was to be salted with fire Mark 9.49 that is there was to be the salt of wisedome that they did performe duties with discretion so there must bee fire of zeale that the services may be living and vigorous Rom. 12.1 3. If you would not give liberty to the flesh give God his full due the more you give to God the lesse you have to give to the flesh â—ccl 12.1 give unto God the chiefe of your time remember him in the dayes of your youth because that is the most seasonable time to give unto God our first fruits and the beginning of our strength and it is the time of most certainety for it is as the spring and summer of our dayes it is most likely that we shall doe God most service then a man will put a man into his Vine-yard when he may doe him the most worke so if we waite on the Lord in the dayes of our youth it is most likely then wee shall bee set into our worke and such a worke as shall not be without a happie reward Secondly give the Lord the chiefe of your indeavours the end to which you came into this world is not so much to plow up your lands or to digge in the earth or to follow your trades and to cumber your selves with Martha about many things Phil. 2.12 2 Tim. 4.7 1 Cor. 15. but it is to worke out your salvation with feare and trembling and to fight out your good fight never be weary of well doing knowing that in due time you shall reape if you faint not I doe not say that men should neglect their callings for he that provideth not for his family is worse then an infidell but this I say that he that is so carefull for the world that hee doth neglect his soule and the service of his God is little better then an Atheist yet let me tell you that the plough that doth plow your grounds must rather stand then that which ploweth up the fallow grounds of your hearts and you must not spend so much time in your shops as there by to neglect the trade of your soules nor be so busie about your counting-bookes as to forget that great account that you are to make with God for howsoever this may bee good husbandry amongst men yet sure I am it is none of Gods husbandry as that Prophet said unto Ahab 1. Kieg 2.38.39 behold saith he there was in the battell a man committed unto me but on these termes that if I kept him not my life should goe for his c. but while I was busie here and there the man was gone so it is in this case that while a man is busie about this and that thing that a mans dayes are spent and hee drops into hell before he is aware and loseth his soule for the satisfaction of his lusts First labour in the last place to bee alwayes on the growing hand to adde unto your faith vertue to your vertue knowledge to knowledge temperance to temperance 2 Pet. 1.5.6 brotherly kindnesse love c. then he concludeth that if these things be in you and abound yee shall neither be barren nor unfruitfull That as the spirituall part doth increase so the flesh and corruptions they doe decrease and go down 2 Sam. 17.16 Though Vriah was a valiant man yet when he was set upon by strong men then he fell and was overcome so it is in this case that though corruption cannot be denied but to be a potent enemy yet when it is set upon by these graces it will fall and bee deprived of the power it hath CAP. XXI Mortification of sinne makes Christians live with comfort and die in peace 2 THis shewes unto us the way to leade a comfortable and a contented life and to die a peaceable and joyfull death it is chiefely when we finde the power of sinne mortified and subdued by us for what is it that will distract the minde and disquiet the conscience more then sinne will this is that one thing that doth separate God from us and us from God Es 59.2 and is the cause whereby we are plunged into so many feares and why our minds hang in suspence and that our hearts are often pierced through with many sorrowes wee would have fewer cares in getting of worldly things lesse feares in heaping them up and bee very little disquieted at their losse were it so that there were not in us a covetous heart Gal. 6.14 were we but crucified unto the world James 4.4 and the world unto us then would we be friends of God and this would follow that we would be at enmity with the world there would be no heart burnings James 4.1 1 Pet. 3.4 nor malicious speeches and cruell deeds were it not from those lusts that warre in our members were there a meeke and a quiet spirit which is much esteemed of God while Acan was in the campe and his sinne not discovered nor found out there was no peace to the campe nor power to prevaile against the enemies but when he was discovered and justly punished then they went on and prospered so likewise while sin is not acknowledged nor a holy revenge taken against it so long there is no peace in the conscience but if that our hearts be once wrought to a holy indignation for our offences then feare not but there is way made for the entrance of that peace of God which passeth all understanding therefore if we would have that peace that is fraternall among brethren or that which is internall in our owne hearts or that which is eternall with God for ever then mortifie our lusts which are the causes at the first to deprive us of our peace and while they live will be fomenters of our discords but were they mortified this enmity that they have wrought could not live As Jonah said cast me out and the storme will cease so say I cast sinne out and there will be an allaying of all these garboiles that are in the world and making up of that breach betweene God and us they have a rule
as the tree is such will be the fruit and if the Bramble rule it will burne up the Cedars of Lebanon Jud. 9.9 nor can we expect liberty for the Law that is in our members will lead us away captive the liberty that is given to the flesh doth but bring the spirit into bondage and what peace can we expect where there is no peace with God If then Christian thou wouldest have justice then doe justice and kill sinne before it kill thee if thou wouldest have liberty then let not sinne raigne for therein doth the great strength of it lye Sampson was easily taken when his lockes were shorne so thou mayest easily subdue sinne when the regiment of it is taken downe if thou wouldest enjoy that peace of God which passeth all understanding then make no provision for the flesh but mortifie it by the helpe of the spirit Rom. 13.13 and thou shalt have peace internall here and eternall hereafter Now for as much as this discourse is to helpe thee therein I doe therefore heartily commend it unto thee I have avoyled prolixity lest I should tyre the Reader and too much brevity lest I should wrong the matter I have the rather fallen on this subject because I find few that have done it and because I have found some such spirits as have laboured to cry it downe as altogether unnecessary after conversion If there be any such into whose hands this Treatise shall fall let me so farre prevaile with them as not prejudge what they doe not meane to reade lest they be numbered among those fooles that speake evill of what they know not To conclude Christian thou hast my labours thou hast my prayers when thou dost approach the throne of grace let me have thine Thomas Wolfall THE DOCTRINE AND PRACTICE OF MORTIFICATION ROM 8.13 But if yee through the spirit mortifie the deeds of the body yee shall live Chap. 1. An Introduction to the Text with the coherence of the foregoing part of the Chapter THe common tidings that hath sounded in our eares frō the Churches abroad for divers yeares together hath been upon the point nothing but warres and rumors of warres of leading into captivity of garments roled in blood insomuch as that country in which was plenty of corne and wine as the garden of Eden is now as a land forsaken or as a desolate wildernesse nay a very Aceldama or field of blood And howsoever wee of this Nation have but heard of this amongst us no leading into captivity no complaining in our streetes Yet the sword of the Lord hath been drown against us and hath slaine thousands ten thousands in our streets James 4.1 Now the general cause both of those lamentable desolations abroad the hand of God at home is chiefly this that we go not to warre with our selves we do not slay those lusts of ours that fight in our members for if ye walke after the flesh yee shall die not onely a death of the body but the second death the soule shall suffer eternall torment But if yee mortifie the deeds of the flesh by the spirit then yee shall live eternally To make way unto the matter in hand our Apostle layeth downe certaine differences betweene such as walke after the flesh and others that walke after the spirit 1 In respect of the object that they ayme at the one mindes the things of the flesh the other the things that are above such as a man is such is his minde a carnall man and a carnall minde the wisdome that is not from above is earthly sensuall and devillish James 3.15 but that which is from above is first pure then peaceable gentle easie to be intreated Vers 17. full of mercy and of good fruits without partiality and without hypocrisie 2 They differ in their ends for the end of the one is life the end of the other is death Every man must eate of the fruit of his own way Prov. 1.31 and be filled with his owne devises 3 They differ in their affections so as they that are at enmity with the Law of God Vers 7.8 their fleshly mindes are not subject unto it neither can they be and being they are not they cannot please God Whereas on the other side they that are of the spirit Christ dwels with them and takes up his habitation in their hearts suppes with them and they with him Happy and thrice happy that house which hath him for an inhabitant for this possession of Christ doth imply the dispossession of sinne Vers 10. For if Christ be in you the body is dead but of sinne as Dagon could not stand with the Arke so no more can sin and Christ inhabit together We cannot serve these two Masters Againe as it puts sinne to death so he quickens us Vers 11. that same spirit that raised Christ shall quicken us wherein he shews that the worke of our regeneration is great even as great as that of the resurrection the one being the internall renovation of the soule the other the externall restauration of the body to its reunion with the soule Hence our Apostle drawes an effectuall inference to perswade men to withstand the inticements of the flesh from this that there is no service of due that doth belong to it we are not debters to it that wee should follow it Nay if you walke after the flesh yee shall die but if yee mortifie the deeds of the flesh by the spirit then yee shall live Behold as Moses said Deut. 30.19 I call Heaven and Earth to record against you this day that I set before you life and death blessing and cursing therefore choose life that you and your seede may live So I here set before you both these and yet my desire is the same that Moses his was that you would chuse life that your soules might live which undoubtedly you may do if yee follow Saint Pauls direction here If yee mortifie the deeds of the flesh by the spirit Here you may observe 1 A description of our naturall corruption it is called the deeds or practises of the body 2 Here is our duty what we should doe against it namely to contend against it and to mortifie and slay it 3 The meanes whereby it must be done by the spirit 4 The reward is that promised Yee shall live which is a large promise seeing it containes in it all the happinesse that wee are capable of called a crown of life for the greatnesse and everlasting life for the continuance Chap. 2. Of the meanes how to find out our naturall condition by a threefold inquiry TO begin with the first the description of our naturall corruption viz. It is called the deeds of the body as it is with men that goe to warre the first thing that they doe is to endeavour to find out the enemy so it must be in this spirituall warfare wee must first endeavour to finde out this
greatest losse that can be for if every grasse pile in our fields were a precious pearle and every stone in the streete were a diamond and every eare of corne in our fields were so many shining chrysolites yet were they not all worth the soule but now if a man should not endeavour to kill sinne sinne will kill him Suppose wee the most fearfull and dastardly man that may be yet if he had this proposition made if thou dost not kill mee I will kill thee I should suppose that this would make him fight I tell you brethren that if you doe not slay sinne it will slay you and if you mortifie the deedes of the flesh by the spirit you shall live but if you live after the flesh you shall dye CAP. XXIV Containing a briefe explication of the last words of the yee shall live by way of motive I Have onely one motive to adde to perswade you to mortifie sinne and that is the words of my text if yee doe this you shall live life as you have heard is a large word and doth signifie not onely the life naturall but that of grace and glory now here I take it for the life of glory as standing in opposition to the death that is set over in the former part of the verse which is that eternall punishment in hell which shall be certainly inflicted on unmortified men that live after the flesh and this life that is set in opposition thereunto is that life that certainly may be obtained by such as doe mortifie the flesh and endeavour to destroy that body of sinne now this happinesse that is here spoken of if I had the tongue of men and Angels yet could I not sufficiently set it out yet to give you a taste of what is revealed that you may guesse at what is not revealed but beleeved and waited for some thing the Scripture saith of it 1 There shall be a perfect victory over all your enemies over sinne that hath beene so turbulent over death that hath beene so fearfull and over hell that is so dreadfull so as now wee may boast 1 Cor. 15.55 as he that putteth off the harnesse and triumphs because that his warfare is accomplished and our sinnes are pardoned Esa 40.2 here the Church triumphant doth change their swords into Scepters their corslets into Crownes and their garments rouled in blood into long white robes to follow the Lambe whithersoever he goeth now we may sing with the Saints the song of Moses Haleluiah unto him that dwelleth in the highest and to him that sitteth on the throne for evermore 2 There shall be a resting from all our labours from all our workes either of body or of mind so farre as they did consist in our seeking for the preservation of our present beeing or from the attainment of our future well-being here it is laid upon us to eate bread in the sweat of our faces and to indure heat and cold hunger Gen. 3 19 and nakednesse but there shall be an end of all these poore Lazarus shall rest in the bosome of rich Abraham and all the blessed Saints shall sit downe with Abraham Mat. 8.12 and Isaack and Iacob in the Kingdome of God here there is our worke of faith and labour of love our hope waiting for the accomplishments of the promises and our teares of godly sorrow unto repentance arising from a bleeding and broken heart but there our faith shall be turned into vision Hebr. 4.9 our love and hope into fruition and then all teares shall be wiped from our eyes doubtlesse such a rest there is for the people of God 3 There shall be the vision of God that is wee shall be brought into the presence of God and shall see God in Christ the beames of the Deity shall be so resplendent from Christ his humanity as that wee shall see him as wee are seene there fore our Saviour prayeth that where hee is John 3.2 John 17.24 there they may bee also that they may behold his glory a glimps of this there was in the transfiguration when Peter said it is Good for us to be here and in that of Saint Paul when hee saw things unutterable 1. We shall see with greater inlargements of knowledge No Eagles eye shall be so strong that can looke on the Sun as ours then that can looke upon him at whose presence the sight of many sins would vanish into darknesse If Adam in the state of nature could understand so much of God as to give names unto the creatures sure in the state of glory there will bee a great augmentation of that fight so that he that was an unlearned man shall know that at once that many agreat Doctor have been many yeere bearing their heads about 2. Againe in respect of the sight this sight must be glorious the light of the Sunne is no more to be compered unto it then the light of the Candle is in the light of it no nor as one observeth well it is tanquam unus maximus Sol all the whole heaven it is as it were nothing but all glorious Sun 4. Lastly wee shall enjoy the fruition of God Rabeus quod originatur in visione perficitur in fruitione that which is begun in the vision of God shall be perfected in the fruition of God Dives saw Abraham a farre off and Lazerus in his bosome but what was this to Dives it was no ease to him but as we shall see him so wee shall enjoy him hee will love us with an everlasting love and we shall live with him for ever Psal 36.8.9 nay wee shall be abundantly satisfied with the fulnesse of his house and he shall make us drinke of the rivers of pleasure for at his right hand is fulnesse of joy and pleasure for evermore Psal 16. vit If a man had a certaine measure of joy in heaven were it not full it would not content the minde of a man and if he had fulnesse were it not perpetuall it would not give content but now seeing this joy is both perfect and perpetuall there will bee full content in it To conclude all blessed and happy are all those that have mortified this body of sinne out of an hatred and holy indignation against it they are carefull to sinne no more for they shall live a life of grace here and life of glory hereafter FINIS Errata PAge 4 line 26 for but of sin read because of sin pag. 13 l. 20 for from him r. from himselfe l. 21 for him r. them pag. 14 l. 7 for in r. into l. 11 for lastly how r. lastly see how for how he r. how this enemy l. 14 for and this r. this pag. 16 l. 12 for to meete r. doe meete p. 19. l. 6 for and there r. and thence p. 20 r. 6 for some little r. to some little sin l. 7 blot out that p. 21 l. last for it is said r. it is said of fame p. 22 l. 25 for continuance it r. continuance in it p. 73 l. 16 for are neare r. are more neare p. 74 l. 4 for it is r. so it is p. 83 l. 25 for this rule r. these rules and l. 26 for ground and r. ground of and l. last blot out so p. 110 l. 2 for no r. neither p. 113 l. 14 put out one p. 128 l. 4 for it r. and p. 149 l. 21 for sin r. sence p. 154 l. 18 for he r. we p. 193. l. 1 for articular r. particular p. 208 l. 3 for go r. and go p. 210 l. 16 for then r. that p. 223 l. 2. blot out he p. 225. l. last blot out all
of the sinne wee feele bee able to conceive of that we feele not and to say as Paul did Vers 25. God be thanked through Iesus Christ our Lord that though in my flesh I serve the Law of sinne yet in my mind I serve the Law of God Imperfect mortification is when the worke is begun but not finished it is with us in case of mortification as it was when the Israelites came to possesse the land of Canaan God would have them cast out the inhabitants by little and little Dent. 7.22 and not to bee consumed at once So in this case it is not to bee expected that sinne should be consumed at once but by little and little The degrees of mortification are some more temote some more neare For the better clearing hereof observe two particulars whereby you may conceive by what steps and degrees sinne is mortified First some of them are more remote Secondly some of them are naere Remote 1 1. For the more remote degrees of mortification give me leave first to intreat of them as in going downe a paire of staires you must go downe by degrees step by step so in bringing downe the proud heart wee must not thinke it can be done at once but by a kinde of graduall motion wee say in Phylosophy that natura non facil saltum that nature works successively and makes no leapes for it is as true in grace 2 Pet. 3.18 that it doth admit degrees Degree 1 1. The first remote degree is a breaking of league with sinne for naturally there is a league between sinne and our soules And they are like Simeon and Levi brethren in evill sinne is then pleasant unto them and whosoever speakes against it are none of their friends but now when wee see that sinne hath deceived our soule and played the Iudas with us that it hath betraied us into the hands of Sathan and hath procured the wrath of God upon us then we breake our friendship with it and are sorry that we had ever any thing to doe with it Eph. 5.11 have no fellowship with the unfruitfull workes of darknesse but rather reprove them that is we must not have any more to doe with them God charges the people of Israel to take heede that they marry not with the heathen Deut. 7. for they would turne away their sonnes and daughters from serving God So will sinne doe if you make league with it or doe not breake from it and so procure the heavie wrath of God upon you it is the charge which our Saviour gives unto those that went into Babylon Rev. 18.4 2 Cron. 19 2. Come out of Babell my people be not partaker with her of her sinnes that yee receive not of her plagues It was a good speech of the sonne of the Prophet to Iehosaphat shouldest thou helpe the ungodly and love them that hate the Lord therefore in wrath upon you from the Lord So there is nothing a greater enemy unto God nor unto your salvation then sinne is therefore breake your league with it lest you procure the fierce wrath of the Lord of heaven and earth against you Degree 2 2. When men professe themselves open enemies unto sinne that is then when they hate every false way and when no perswasion that lust can make nor proffer that can be propounded will prevaile with them but they stand like a mountaine and will not be perswaded so as those secret insinuations of their owne hearts and those venomous blandishments of Sathan fall from them as the Viper from Pauls hand without any hurt or taking any strong impression upon them where there is the greatest unity and friendship when such fall out there is the greatest enmity and discords thence it is that Solomon saith Prov. 18.19 that a Brother offended is as hard to winne as a strong City and their contentions are like the barres of a Castle so is it with this contention because as their freindship hath beene great so also is the contention stronger therefore some of the Martyrs when they have beene pressed by their friends to renounce their religion with what indignation have they spoken that if every haire of their head were a man William Sparrow pascalis they would burne them all rather then goe from the truth And some have blessed God even that ever they came in prison or that they were counted worthy to suffer for Christ all this out of a desire of the enjoyment of Christ and the hatred of sinne Degree 3 3. To cut off all the strength provision that the flesh can make that so we may starve the flesh out of the holds that it hath made for it self Rom. 13.14 So the Apostle put on the Lord Jesus Christ and made no provision for the flesh sure it is when men are carefull for the body and carelesse for the soule when they expend the greatest part of their lives and meanes in the minding of the things that pertaine to the satisfaction of the flesh and in the prosecution of their lusts and pleasures and say unto their soules Luke 12.19 eate drinke and be merry what doe they all this while but foster and nourish that body of death even unto the day of slaughter but on the other side a man doth then make no provision for the flesh when he lives as a Pilgrim and as a stranger and doth abstaine from fleshly lusts that fight against the soule When a man makes a covenant with his eyes 1 Pet. 2.11 that he will not look on a woman to lust after her when hee shutteth his eares Job 31.1 and will not heare the voyce of the Charmer charme hee never so wisely when that he lookes to all his wayes and takes heed Psal 39.1 that he offend not in his tongue in one word that keepes his heart with all diligence Pet. 4.23 that howsoever voluptuous and sinfull thoughts may knock at the doore yet they may finde neither entrance nor enterrainment when hee hardens his heart against sinne as much as Dives did that hee would not permit Lazarus the crummes that were under his table but suffered the Begger to dye at his doore So when wee deny our lusts their least requests and will not permit them the least or lowest roome in our hearts 2 King 6.32 when we deale with sinne as Elisha caused his servants that kept the doore saith he hold him fast handle him roughly or presse him at the doore so should we do with sin if hee offer to make intrusion repell him backe with a holy violence 1 Cor. 9.27 I beate downe my body and bring my flesh in subjection that when I have preached to others I my selfe may not be a cast-away CAP. IX Shewing those more neare degrees of mortification 2 NOw I come to those that are more neare degrees of mortification as you see in warre there is many lesser assaults made before
body of sin For the more distinct handling of the point consider that mortification may be distinguished as something that is externall and without us Mortification is externall or else as something that is internall and is done within us as it is externall so it is said to be a legall mortification when as a man is dead in law as a melefact or is said then to be a dead man when hee is condemned so sinne is then said to be dead when it is forgiven Rom. 8.3 and God is said to send his sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that is that sinne should be as certainly put to death as it was certaine that Christ had taken our nature on him a great comfort it is to a distressed soule that doth cast it selfe upon the Lord Jesus Christ though at first it doe not apprehend the power of sinne mortified yet apprehending our plentious redemption purchased by Christ hee concludes that sinne shall certainly die because Christ hath already condemned it and as David sayd 1 Sam. 20.3 when Ionathan did perswade him to the contrary As the Lord liveth and as thy soule liveth there is but a step betweene mee and death so whatsoever conceit the soolish heart of man may have that his lusts are so strong as there is not possibility of subduing them yet for as much as the matter is now in the hand of Christ who hath past sentence on them it is certaine that there is but a step betweene them and death Internall Initiall 2. Internall mortification is either initiall or renewed initiall mortification it is that first worke of sanctification whereby the force and vigor of sinne is broken and the body of sinne hath received such a deadly wound as maketh it incurable though a man in this case may goe as the woman did from one Physitian to another to have the issue of blood stayed yet will it bleed still there is no Balme from no Physitian there Jer. 3.22 now this initiall mortification is either generall or speciall Initiall Generall Luke 15.8 1. Generall when there is a generall blow given to every sinne when wee doe as the woman when shee had lost her money did sweepe the house not onely some but every roome of it the whole house thus shall wee bee sure not to leave any sinne without the marke of death upon it wash your hands yee sinners James 4.8 and purifie your hearts yee double minded that is that man that is truely mortified is such as is all over mortified that is there is no actuall sin that stickes to his hands nor any inward corruption that he doth allow of in his heart The Pharisees were strict in the tradition of the washing their hands but negligent of purging out the hypocrisie of their hearts So likewise the curse that is annexed unto sin and doth follow it as sure as the day doth the night so sure will wrath follow sinne Had we not need then to bee very much grieved for them Matthew 15.2 and to mourne in secret untill they be slaine in us Though Jobs afflictions were many and great Job 1.14 yet there is this remarkable that there was one in every of these trials that escaped to come and tell him so is it in this case with many that though there may seeme to be a great mortification of sinne yet behold one or other doth make an escape and comes and tels us that all is not mortified such a man is wise and liberall but yet hee is proud such a one is humble and courteous but yet hee is covetous a third is devout and religious and yet full of disordered passions so that though men seeke to colour over their sinnes with never so many faire pretences yet if it be not so indeed somthing will escape as shee said to Peter Matth. 26.73 you are sure one of his Disciples for thy speech bewrayeth thee so something will discover them at one time or another either pride or their covetousnesse or their passions like a dead Fly spoyles the whole box of precious oyntment 2. There is a speciall mortification of speciall sinnes 2. Speciall that although for sinnes of ignorance a generall mortification will serve the turne and is acceptable to God yet because that there is much deceit lieth in generals wee must descend to particulars as David saith I know mine iniquity Psal 51.3 and my sinne in ever before me is it not I that have sinned 1. Cron. 21.17 Againe all sinne is not of equall proportion but some are weaker and some stronger like the sonnes of Zerviah and they are not unlike to that kinde of evill spirit that is not cast out but by prayer and fasting much adoe there is to subdue them there is some bosome sinne that is so sweet and pleasant as it is compared to our right hand in respect of the profit of it and to our right eye in respect of the tendernesse of it now against this we must contend for as long as such a speciall corruption lives in us like as Pharoahs thinne blasted eares of corne it devoureth the fat ones so will that sinne eate up all your spiritual comforts or as Saul said concerning David as long as the sonne of Jesse lives the Kingdome shall not be established to you meaning Jonathan so I say as long as you do not contend against your speciall sins the Kingdom of heaven will never be established unto you therefore labour to finde them out one by one and having found them pursue after them as the revenger of blood till you have slaine them that you have may come to carry tidings of the fall of the rest 2. Renewed in case 2. The next is renewed mortification Daily incursions fruits of sinne that is in case that we renew our sinnes we must renew this worke also and this is either in regard of those daily infirmities that are the fruits of this body of sinne that is in us or else in case of a relapse or falling fowly into some great sinne which doth waste the conscience and therefore when wee have given unto sinne some deadly blow wee must not then thinke that the worke is done for it is with us as it is when a Ship springs a leake though they pumpe up the water yet will it fill againe so is it with us there is such a corrupt fountaine as will still bee troubling of us the same reason that may move us to say give us this day our daily bread may also prevaile with us to say forgive us this day our daily sinnes it should bee our care every day to consider our wayes and to examine our hearts and not suffer our temples to take their rest nor the eyes in our heads untill such time as wee have caused our daily sinnes to sleepe the long sleepe of death beleeve it if we
would doe this wee should sleepe more quietly live more peaceably and dye more comfortably this is that same wherein we may rejoyce for by our rejoycing that wee have in Christ 1 Cor. 15.31 we dye daily Now to mortifie sinne every day is more easie because it doth not get that strength that it doth if it be let alone the fire is quenched best when it is but a sparke and a banke of the Sea is easily repaired at the first so is it in case of sinne before this sparke of sinne ever set on fire the whole frame of nature and before this Ocean of lusts have made such a large breach in our conscience as that which would have beene but the worke of a few houres becomes the worke of many moneths 2 In case of a relapse 2. In case of a relapse or of some great sinne thath ath beene the case of divers good men they have fallen out of one sinne into another to the wounding of their owne conscience to the stilling of the good motions of the holy Ghost and to the opening of the mouths of the wicked to blaspheme the holy name of God and that holy profession they had taken in hand now as we see by experience a relapse into a disease is dangerous so a revolt into sinne is very dangerous because a man sins in that case against light and against conscience and gainst the good motion of the Spirit and makes way for the great enemy to returne with a greater strength now by how much the disease is more dangerous by so much is the cure more difficult how beit the matter be hard yet it is not impossible therefore in such a case and to that end you must not deceive your selves you must search out the cause wherefore this evill hath befallen you as it was when Israel turned their backs on their enemies Joshu 7.8 Joshuah sought out the cause and sound that there was one Achan that had troubled the whole campe So should wee never cease before wee have found out the cause And when you have found it say of it as Soul did in another case when as God answered him not 1. Sam. 14 38.39 know and see saith he wherein this sinne hath beene this day for if it be Ionathan my sonne hee shall surely die so say I to you shew no pitie on it for sinne can shew no mercie and therefore good reason that it should have judgement without mercie alas brethren lust is so deare unto some men that they will undoe themselves and their soules to enjoy that as it was said of Iacob Gen. 44.30 that his life was bound up in the life of Benjamin so may I say that mens hearts are so folded up in their lust that you may as well pull out the one as purge out the other CAP. VIII Containing the second distinction Inartifitial Imperfect Perfect MOrtification is either perfect or imperfect perfect mortification is that when there is a totall abolishing of all sinne so as there is nothing that doth remaine As God is said to wipe Ierusalem as a man wipeth a dish and turneth it up-side downe So when as sinne shall bee so wiped out as there is none of the venome of sinne tthat doth remain or sticke to us 2 King 21 13. but all is wiped off and utterly extinguished but this cannot bee expected in this life not that God cannot but that in his wisedome hee seeth it not fit 1 Cor. 13.9 we know in part and we prophecie in part but wee must not looke either for an absolute perfection of holinesse nor for a perfect freedome from sinne untill wee put off these Tabernacles which when they shall bee restored again at the resurrection then shall wee bee as the Angels of God without either staine or remainder of sinne this shall be done hereafter but not now for these reasons 1 Reasons why none perfect 1. For the manifestation of the power of God that though wee have corruption within and fighting without the great enemy that casts his fiery darts at us yet the Grace of God is sufficient for us and his strength is made perfect in weaknesse 2 Cor 12.9 Haec praesentis vitoe tuoe perfectio ut te imperfectum agnoseas this is our greatest perfection to see our imperfections that so wee might glorifie God the more It was as great a power of God to keepe Lot in his integrity in that sinke of sinne that City of Sodome as it was to free him from that shower of Brimstone that fell upon it so is it as great a power to keepe his grace in the midst of such corruption as to have free us from it by his absolute power at the first or to keepe a sparke in the midst of the Sea 2. To put a difference betweene viatores and comprehensores betweene such as are in their journey to the new Ierusalem that is above and those that are Citizens there already No man hath the Garland before the victory nor the reward before the race be run we must not looke for a Heaven here and another hereafter Hic conten demus ut alibicoronemur wee contend here that we may receive a crowne hereafter we are not to expect that which is not promised Nay hee hath told us that his Kingdome is not of this world Reason 3 3. To make us prize Heaven the more where wee know wee shall bee free from sinne and desire to be dissolved the more that so wee might be separated from this enemy that disturbes our peace this enemy is hee that makes us like those Hebrewes to hang up our Harps and to weepe by those bankes of Babell when we remember mount Sion which is above it was Christs usuall journey from Bethany to Ierusalem from the house of mourning to the vision of peace so must we mourne here that we may rejoyce hereafter Reason 4 4. To let us see the fulnesse of Adams sinne for if that we should have sinne removed as soone as we are borrne wee should never be sensible of the greatnesse of that offence nor of the weight and burden of originall corruption for if you would reason but thus with your selves if the weight of sinne be so intolerable and the burden so heavie to a man regenerate that he cries out woe is me for I am a man of polluted lips Es 6.5 and dwell amongst men of polluted lips if hee complaine O wretched man that I am Rom. 7.24 who shall deliver mee from this body of death if we our selves groane under the burden of sinne that is upon us what would the weight of it be if God should lay it on in the full measure then would wee cry out as Kain that our punishment would be greater then wee can beare as they by finding out the length of the Gians foote found out the length of his whole body so may wee by the weight