to it we make the sinne double Or they did sinne but it was with no ill intent and therefore it was but an infirmity I confesse the more evill there is in the intention the more wicked is the action but I doe not see how there can be an evill action without an ill intention for if the tree were good then the fruit would bee good and therefore let mee tell you that to excuse your sinne is all one as to cover your sin Prov. 28.13 and you know that he that hideth his sin shall not prosper CAP. V. Arguments to prove sinne active NOw it remaines that we give some arguments whence it comes to passe that this enemy is so active 1. Stoutnesse 1. The first is taken from that stoutnesse and stubbornesse that is in it Rom. 8.7 such a height of pride is in it that it is not nor cannot be subject unto the Law of God nay it is not afraid to contest against the holy Ghost Acts. 7.51 and to say unto the Almighty depart from us we desire not the knowledge of thy Law what is the Almighty that we should serve him Job 21.14.15 c. And hence it is that Saint Gregory in his morall makes it regina peccatorum vitiorum for whereas all other sinnes fly away and labour to bide themselves from God as Adam did amongst the trees of the garden and as Saul among the stuffe but onely this stoutnesse of spirit is that which labours to rebell against God nay and to exalt it selfe above God and all that is called God the Lord would have his will to bee done 2. Thes 2.4 Vult Deus fierl voluntatem suam superbus vult sieri suam Ber. Ser. 4. vig. nat Psal 2.3 1 King 12.25 Vt melius posset resistere regno Juda ipsum infestare aedificavit sortalicia but the proud heart will doe his owne as they said Let us breake their bonds in sunder and cast their cords from us Now all this resistance cannot be done without much action and motion Wee read that when Ieroboam revolted with the ten Tribes from the house of David he built Sichem and Penuel two strong holds to defend himselfe and his Kingdom from the inroads which might be made by his enemies So it is in this case that when a man begins to revolt from God thÌ„e he cosiders how he may fortifie himselfe against him and this is done by our high thoughts that labour to build to themselves strong holds 2 Cor. 10.4 So as Gods word if it may be shall not come neere Judg. 1.19 but they will repell the force of it As it was said the Lord was with the Tribe of Iuda and he drave out the inhabitants of the mountaine but could not drive out the inhabitants of the valley for they had chariots of Iron So a Minister of God and with whom the Lord is pleased to doe great things yet some men have so fortified themselves with such stiffe neckes and such brazen foreheads that you may as soone fill the skinne of Leviathan with barbed irons Job 41.7 and his head with fish speares which Ioh made a thing wondrous difficult if not impossible as to make any entrance upon him or to convert him unto God 2 Experiments of it 2 That sinne is so active may appeare in respect of the many battels it hath fought and the many victories it hath obtained some it hath foiled as it began with David on the top of his Towre and there it drew him to lust and lust drew him to adultery and his adultery drew him to murther and it left him not there but made him to cover it with a faire pretence that the sword doth devoure one as well as another and in this case men are like Rachel that first stole away her fathers Idols and after wards when they were sought for sate on them So is it here first to sinne and then to hide it and thus it foiled Peter it found him first in the High Priests hall there hee sinned against knowledge in denying hee knew Christ and against equitie in that he denyed that he was any of his Disciples yea against that promise that he had made that though all men would forsake him yet will not I. Whereas hee was the first And as it hath soiled many of Gods deare servants Judg. 4.21 so hath it conquered and quite overthrowne others Judg. 4.21 and fastned them to the ground as Iael did Sisera that they never rose againe thus it did with Iudas the hope of gaine made him that he betrayed his Master and then went and hanged himselfe thus it was with the Angells that fell that they fell so wittingly and so desperately as there was no place found for repentance as there was for man after his fall Now as it is with a man that hath fought many battels and that hath obtained many victories sure no man will deny him to be active so it is in this case sin having given so many foiles having gained so many victories who can say but sinne is full of action and restlesse till it have accomplished its ends 3 The force and helpe it hath 3 Wee cannot marvell though sinne be active seeing that Sathan helps it forward in some he playes the Rex and rules in the hearts of the children of disobedience Ephes 2.2 and note this where men are sonnes of disobedience there are they also servants unto the Prince of darknesse 1 Pet. 5.8 they come at his call and goe at his command nay hee makes them as like himselfe as may be the devill is fierce and cruell thence he is called a roaring lyon and are not his servants so No Beare more salvage no Tiger more fierce no Lyon more cruell than they are It is better saith one to be a beast than compared to a beast for a beast is good in his nature but a man that is like a beast he degenerates from that nature that should be in him How doth Pharaoh cause the male children to float on the river How doth Manasses cause Jerusalem to swimme in blood And what a monster was Herod that slew all those innocent babes from two yeares old and under Inv. Sat. 8 Nay how like was Nero to him that caused Christians to be put into coats laid over with pitch and brimstone Hino ausi quod liceat tunica punire molesta Juv. Sat. 8. Host is callidus taâ—da ad mortem supplicia conquirens animas cuprebat jugulare non corpora and to burne all night to the end they might shew light to those that passed by The devill hates our naturall life so doth hee make his servants to seeke to take away the pretious life of men as you have beard nay hee labours to take away our spirituall life that is to destroy our soules as when Christ had sowne the good seede Matt. 13 19. the enemy he
vaine shadow Psal 39.6 were it not a folly or rather a madnesse in a man that should come into an orchard upon the trees whereof did hang much fruit sweet and pleasant yet should leave them and seeke to disquiet himselfe to gather up the shadow The Philosopher cals a man Arbor transversa Luke 10. a tree turned upside downe but by sinne it is that a man is homo transversus a man that 's quite altered and goes downeward like the young man from Jerusalem to Ierico spoliatur vulneratur redivivus relinquitur spoyled of his good wounded and left halfe dead So it is here we in our departure from God to meete this enemy that spoyles us of all those ornaments we had and wee are wounded with the guilt and the staines of sinne and left in such a lamentable condition as did not that good Samaritan come our Lord Jesus Christ and powre in the oyle of his owne grace and the wine of his dearest blood we should perish everlastingly CAP. III. Of activity of lust proved by two particulars THat sinne is thus practicall and full of action will appeare if you confider two things 1. By the fruitfulnes of sinne which doth appeare 1. The fruitfulnesse and the plentifull increase that it doth bring forth 2. And then the power and vivacity that there is in sinne both which will set out that the enemy against whom we doe contend is an active and stirring enemy 1. For the first sinne Jam. 1.15 By its expedition in the production of sinne it brings forth with much speed and celerity Lust when it hath conceived it bringeth forth sin and sinne when it is perfected bringeth forth death Even as when you cast a stone into a pond that begets a circle and that begets a greater and so they multiply untill they bee many and that on a sudden So is it in case of sinne one sinne begets another speedily and the reason is because it is the nature of the worst kinde of fruit to spring the fastest you need not plow for weeds nor sowe cockle nor hemlock in the furrowes of your feild they will grow of themselves So is it with the ill weeds of sinne they come up of their owne accord nay though we labour to weed out these corruptions yet will they sprout and grow againe If you aske me why that grace comes on so slowly and sinne with such speed I answer as the Egyptian Midwives did unto Pharaoh when hee asked them why they slew not the male children they answered because they are not as the Egyptian women Exod. 1.19 but lively and are speedily delivered So it is in this case grace at the first is weake compared to a graine of Mustard-seed and fals into a barren soile our corrupt hearts and there it is that it comes up so slowly but sinne that is strong and is in a soyle that it likes and therfore comes up with more celerity 2. In the increase of sinne 2. Sinne is fruitfull in that it increaseth sinne though it be little at the first yet growes apace a man that beginnes with smaller sinnes those make way for greater as it is said of the sinne of Sodome Gen. 18 20. it was very great and the cry was multiplied that is as the sinne increased so the cry came grievous sinnes doe make a great cry Hazael was afraid to heare of that wickednesse which after hee was not ashamed to commit sinne is like that cloud which Eliah saw which was at first no broader then a mans hand yet it spread and spread till it covered the whole heavens So it is when men first beginne to fall to some little doe they know how they shall be carried before that they will return againe Amos 5.1 Israel is called the Virgin Israel but behold afterward her grâ—at transgression and her mighty sinnes made the prudent to keep silence 13.16 and brought such a storme and inundation of wrath upon them that a wailing should bee in all streetes and Vine-yards the day of the Lord should be a day of darknesse c. When we speak of the works of the flesh Gal. 5.19 wee may say as Leah said when Gad was born behold a troope commeth as Adultery Fornication Uncleannes c. seveÌ„teen in number and the reason of this multiplication of sinne is in respect of the multiplicity of objects each of them being a bait to intice us unto sinue and withall the multiplicity of occasions that are as bridges to lead unto evill that wee had need every day to pray Lord lead us not into temptation and the greatest temptation that can befall a man is the temptation of his owne heart for every man is tempted when he is drawne away with his owne concupiscence and is inticed 3. In the constance of it 3. Lastly sinne is fruitfull in respect of the continuance and lastingnesse thereof God complaines of the thoughts and imaginations of mans heart they are evill and onely evill and that continually contray to all other breeders who though they have beene fruitfull yet nature decaies and time makes them barren but now sinne as it is said vires acquirit eundo it gathers strength by its motion So it is here in sin it holds on and goes on and that as Saint Paul speakes of ill men and seducers 2. Tim. 3.13 that they grow worse and worse and as the Prophet complaines How long shall evill thoughts lodge in you Jer. 4.14 hee doth not say that evill thoughts may not be in you but they should not lodge the word is pernoctare to lodge all night that is as if hee should say though you sinne beware you continue not in it though you be angry let not the Sunne goe downe upon your wrath to fall into sinne is as if a man should fall into a deepe pit and to continue in it is as if a man should role a great stone upon it for by falling into sin he fals into the snare of the Devill and by continuance it entangles himselfe more and more as a wilde Bull in a net who the more he rageth the faster hee is entangled Esa 51.20 And thence it is that custome in sinne is as hard to bee left as to wash an Ethiopian white or for a Leopard to change his skinne CAP. IV. Of the power and authority that unmortified lusts doth put forth in us THe second demonstration whereby it may appeare that this enemy against whom we do contend is thus active will appeare from the power and authority that sin hath as they answered Iehu when he bad them fight for their Masters sonnes 2. King 10.4 Two Kings say they stood not before him So may I say of sinne and I would it were not too true that two of the worthiest Kings that ever reigned in the world both for piety and wisdome were foiled by this enemy namely David and Solomon And if they
whited wall and as old Ahiah said to the wife of Ieroboam 1 Kings 146. when shee came disguised Come in saith hee thou wife of Ieroboam why fainest thou the selfe to be another I have heavie tydings to tell thee so may I say unto such that I have heavie tidings to tell them that is this Act. 8.23 that they are in the gall of bitternesse and in the bond of iniquity and if there be any fire in that bottomlesse tophet hotter than another it 's prepared for the hypocrits and therefore when God tells men of great punishments that the wicked shall have hee tells them that their punishment shall be with hypocrites that is making them a patterne of greas punishment to others Mat 24.41 Againe this body of sinne it doth so worke and cover it selfe that it makes a man to mistake his owne condition as the young man did when hee said Mat. 19.29 All these have I done from my youth and yet poore soule he knew not the deceitfulnes of his owne heart that he was mistaken had a deceitfull heart that would not submit to the will of Christ and we read of Herod that hee did many things untill it came to the leaving of his Herodias hee was content but there he stucke So it is with men they are so well conceited of their conditions as he that goes a jot beyond them goes too farre and hee that comes not to their pitch is too prophane and that rule which they have taken up is the only rule but to such I will say no more than our Apostle doth Let him that thinketh hee stands take heed lest hee fall and that his foundation be not built on the sand 4 Seeing that this body of sinne is thus active 4 How suspitious we should be of our selves it should make us suspitious of our selves and be very jealous over our selves in all the actions that wee doe seeing that there is one within us that hath a hand in them that is our mortall enemy Prov. 26.25 who albeit hee may speake us faire and make his voyce gracious yet as Solomon saith in another casâ— there are seven abominations in his heart if a man have a servant in his house that hee neither can turne out nor may trust will hee not then be suspitious of him and often call him to account Jer. 17.9 yet behold such is our owne hearts deceitfull above all things and who can know it it hath such turnings and windings that unlesse we watch it narrowly it will deceive us Aske we our hearts this question whither they went then at such a sermon when the word was powerfully opened it will answer as Gehezi did Thy servant went no whither Aske it againe whether it doth beleeve in the Lord Jesus Christ for life and eternall salvation it will answer yea hee hath beleeved ever since hee can remember and never doubted in all his life Aske him againe whether hee be in such a condition as hee may goe to the Lords Table hee will answer againe goe in peace Thus like another trecherous Iudas hee will for his owne ends betray his owne Master now I appeale unto your own hearts whether this be so or no whether you have not offered such strange fire unto God and thought that such blind and lame services would serve your turne Have you not cause here to be suspitious of your secret enemy that lurkes in your bosomes that is so ready to deceive it selfe and you When that King of Syria saw that his plots were still discovered that his warre did not prosper against the Kings of Israel 2 King 6.11 Will you not tell mee saith hee which of us is for the King of Israâ—l So it should be with you that when your designes and good purposes are interrupted you should enter into your chambers and commune with your owne hearts and call up all your thoughts together say to them will none of you shew mee which of you are for Saâ—han I find many good motions that are all stifled in the birth a law of the members that doth rebell against the law of the mind and then complaine of this enemy unto him that is able to helpe you and say O wretched man that I am good Lord deliver mee from this body of death CAP. VII Of the second principall thing viz the doctrine of Mortification with certainc distinctions to cleare it NOw the second thing layd downe in the text is the duty that is commended unto us by our Apostle namely that the deedes of the body are to be mortified Joel 2.13 this is no other than that of the Prophet Rent your hearts and not your garments c. now the renting of thier garments was but in the best use of them to put them in minde of the disposition of their hearts and what serious thoughts God would have them be affected withall They did use to rent garments either in case of some great evill of sinne or evill of punishment in case of some great sinne 2 King 18 So Hezekiah rent his clothes at the blasphemy of Rabsheke Hest 4.1 the foule mouthed enemy of God and so in case of some eminent danger so Mordecay rent his garment out of trouble of heart for that great Massacre that was likely to befall the Jewes and may not the like misery sway with us to make us rent our hearts and mortifie the deeds of the body especially when we consider the greatnesse of our sinnes both in respect of their number that they are many and of their nature that they are foule and make us loathsome in the sight of God for their quantity they are as heavie as mountaines of lead Deut. 19.18 and for the quality they are rootes that beare gall and wormwood The like exhortation the Apostle gives Non dicit Apostolus non sit non habitet hoc enim impossibile sed non regnet peccatum c Greg. Let not sinne raigne in your mortall bodies that you should obey it in the lusts thereof It is true that sinne will remaine in us but it must not raigne over us for if grace raigne in your hearts then sinne must not raigne grace will have no competitor Wee read of Alexander the great that hee was never content till he had conquered all the world so is it with grace it is never at rest till it have conquered this little world this body of sin and put downe every high thought that doth exalt it self against God This exhortation is urged more plainly Mortifie therefore your members that are on the earth fornication uncleannesse inordinate affections c. as before sinne is compared to a body so here particular sins are compared to so many members of that body that as all the members doe worke together for the preservation of the whole so doth every least conduct and concurre to the preservation and continuation of this
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
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
Amazia 2 Cro. 25.2 that hee did that which was right in the sight of the Lord but not with a perfect heart so in this case the things that they doe are good for the matter but for the manner Mal. 2.3 it is done with such cold and superficiall devotion that God saith hee will spread dung on their face even the dung of their solemne feasts yea Prov. 15.8 Es 66.3 Jer. 6.20 Amos 5.21 best things being abused become the worst and God doth much abhorre them when they are not one in sincerity therefore it is that the prayer of the wicked is abominable and all the splendid and fairest actions he doth are but guilded and painted vices That is the right circumcision Rom. 2. ult which is the circumcision of the heart 2. Propos Eph. 6.13 2. The next proposition is that spirituall weapons will prevaile unto this worke of mortification it is a good exhortation you on the whole armour of God furnish the head with the helmet of hope have your brest garded with the brest-plate of righteousnesse and your loynes girt about with truth in your right hand the sword of the spirit and in your left the shield of faith and your feete shod with the preparation of the Gospel of peace and as so many Centinels you must adde hereunto prayer in your spirit watchfulnesse over your owne hearts and perseverance in so doing all your dayes I should be tedious if I should handle these at large and shew you the vigor and vertue of every one of these peeces of spirituall armour I shall therefore speake so much of them as may concerne our present purpose to put a difference between these and all carnall weapons How spirituall and carnall weapons differ They differ in respect of their Author viz. it is called the armour of God these are weaâ—ons that were fashioned in Heaven so as they are heavenly both for the matter and forme 1 Sam. 21.9 that as David said of the sword of Goliah that there was none to it so may I say of these that there is none equall to them for the depressing of high thoughts and the pulling downe and demolishing the strong holds of sinne other weapons are such as are made by the flesh and Sathan together and cannot bee able to cut any sinne for if that the flesh and Sathan should be divided against themselves how should their Kingdome stand if that Sathan doe depart from a man for some small time it is but as a man that leasses his house when he takes a journey but yet retaines his right and property in it still Mat. 12.48 that so at his pleasure he â—â—y returne and then makes 〈◊〉 later end of that man worse then the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malum â—ritur ex defectualicuius causa sed benum non nist ex causis intâ—gris 2. They differ in respect of their compleatnesse for this armour of God is called the whole armour or compleate armor of God They say in the Schooles that evill may arise from the defect of any one cause but to make an action truely good it must have all the causes entire so it is in this case 2 King 22.34 to have your hearts truely mortified and this spirituall warfare to prosper in your hands you must have this compleate armour Ahab was smitten with an arrow betweene the joynts of his harnesse Now if Ahab was smitten with his compleate harnesse on much more may this cunning enemy smite and wound our soules Judg. 20.16 when wee are not armed with every peece of this spirituall armour Hee is as cunning as those left handed Benjamites that could sling stones at an haires breadth and not misse how did this fiery dart of Sathan stick in Pauls flesh how did his envenomed arrowes waste the spirits of holy Job that had they not been fortified with this armour of proofe they had not been able to have stood on the other side though an unregenerate man may pretend he hath a good hope in God Heb. 11.1 yet wants hee faith as the ground and if he say he hath a good faith yet wants he the sword of the spirit the word of God and so is an ignorant man 1 Cor. 2.12 and knowes not the things of God or if he have the word of God yet wants hee the brest-plate of righteousnesse and the girdle of truth and sincerity there is ever something that is wanting and hence it is that they are not able to stand in the time of tryall but are made such vassals and led captive by him to the dishonour of God and their owne just condemnation therefore the exhortation that the Apostle useth shall be that of mine Finally Brethren Eph. 6.12 put on the whole armour of God that you may bee able to stand in the evill day 3. It is armour for the fore-parts to shew that so long as wee stand to it and fight out our good fight wee are safe enough all shall prosper in our hands but if wee turne our backes on our enemie then is it that wee are wounded and everthrowne Josh 7.8 It was the complaint of Ioshuah O Lord what shall I say when Israel turnes their backe before their enemies But alas what shall wer say when a man that hath this spirituall furniture on him the feare and dread whereof were able to put an ordinary enemy to slight the shield of faith being able to quench his fiery darts and the sword of the spirit able to give him such a strong repulse as that he is not able to stand before it submit your selves therefore to God James 4.7 and resist the Devill and hee will fly from you It is reported of the Crocodile that if so be that you flee from him hee will follow after you and teare you in peeces but if you stand to him and feare him not but contend with him hee will flee from you Beleeve it brethren there is noe way to this to withstand and resist Sathan and the flesh for if you turne your backes on him seeing you have no armour for behinde you will never be able to hold out long but will become a prey unto him and therefore if you bee in a roome at prayer or about any holy duty as reading the Scripture or any devout meditation if there Sathan shall present himselfe when wee are best imployed feare him not neither quit your place for feare of him let him not gaine that advantage of you neither give place to the Devill for greater is hee that is with you then hee that is against you Exod. 17. As it was with the Israelites so long as Moses held up his hands Israel did prevaile An quia fugisti ex acie putas to manus hostium evasisse libentius te consâ—quitur fugientem quam sustineat repugnantem Ber. Ep. but when hee held them downe the Amaleckes did
bitterly A great wound must have a large plaister and a strong disease must have a strong potion so forasmuch as sorrow is the meanes to cure sin and acceptable to God above all sacrifices where sinne hath been great the sorrow should bee great also neither are â—â—sser sinnes to be neglected Peccatum quod non paeâ—itentia dilus tipsopâ—ndere in aliud peccatum trahit Greg. â—or there is no sinne so little but if it bee knowne it must bee repented of for if it be not grieved for then it will grow yea and bring Gods judgement on us too did not Eve bring all that misery on her selfe and us by eating of an Apple and was not Lots wise turned into a Pillar of Salt for a look backe unto her City did not Vzzah lose his life by onely touching the Arke of God nimis officiâ—sa seduliâ—as for too much diligence 2 Sam. 6.6 as it were therefore make not any sinne small but bewaile and leave them If it shall be said that there are many sinnes a man cannot know or if they be knowne yet peradventure we doe not conceive of them as we ought for answer hereunto first if that ignorance be not affected ignorance but after a sort invincible because using all good meanes to know it and yet it is not cleere to him in this case bewailing his knowne and unknowne sinnes will suffice and secondly for the other I answer that wee must know that how great soever we can conceive our sinnes to bee so great they are and greater according to thy feare Ps 90.11 so is thy wrath that is what feare you can conceive of Gods displeasure for sinne so it is that if your apprehension would swell higher you would still apprehend sinne to bee fouler and more ugly and odious in the sight of God and therefore measure out your sorrow according to tâ— he hither proportion rather then otherwise If it bee said how may this proportion be found out to this I answer that then there is some proportion when as wee are as deeply affected with sorrow for sinne as wee were raised and taken with the pleasure wee had in sin as it was said of the seven yeeres of plenty that was in the land of Egypt Gen. 41.31 that it should be forgotten by reason of the famine that was at the heeles of it so all the pleasure that a man hath taken in sinne is forgotten in regard of the griefe and sorrow of heart that we feele nay when hee takes as much pleasure now in mortification of sinne and his mourning for sinne as he tooke pleasure in sin it selfe nay he counts it all joy when he fals into troubles as these are because that hee knew after his sowing in teares hee shall reape in joy semper dolet de dolere gandet Ber. whereas his former pleasures would have beene the occasion of his future woe and misery Audacior qui cum uno peccato dermit quam qui cum septem hostibus Aug. therefore that speech was very good of him that said it that he was a more bold man that durst sleepe with one sinne unrepented of then with seven enemies 2. The nature of true sorrow may bee discerned in the qualities and properties of it as 1. Is that that makes men looke about them it makes them to seeke for helpe as those that were pricked in their hearts they said men and brethren what shall we doe to be saved Acts 2.37 as it was with those Lepers that lay at the gate of Samaria 2. King 7.3 How was S. Aug. weakned after his heart was broken for sin how doth hee seeke out for help he goes to Alipius his friend hee goes up downe and cannot bee freed withal his great words against himselfe quibus sententiarums verberibus me flagitavi Yet never was at rest but dryed out quam diu quam diu cras cras quare non modo quare non hac hora sini sturpitudinis mea c. Aug. Lib. 8. when there was famine within and foode without but in the Campe of the enemies these men are now in a sad condition if they stay there or tuâ—â—e into the City they die of the famine if they betake themselves into the Campe of the enemy it may bee they may live it may bee not yet in a case of this nature there is more wisedome to cast themselves upon a way wherein there is most hopes and so they saved their lives by it and are the messengers of good newes to all the City It is just thus with a broken heart and a sorrowfull spirit sometimes If I turne backe to my former condition then I shall but adde sinne unto sin if I stay here and remaine in this condition then shall I certainely perish and therefore though as yet I know not whether God will have mercie on mee and hold out his golden Septer unto such a vile sinner as I am yet will I goe venture my selfe and if I perish I perish beleeve it if you seeke thus you shall finde if you knocke thus it shall bee opened unto you for if there be any hope in a mercilesse enemy Matth. 7. there is more hope in a mercifull God on the other side security is a certain signe of impenitencie and of an unmortified nature 1 Thes 5.3 men are never nearer danger then when they are most secure while they cry peace Jer. 48.11 Luke 17.27.28 and are settled on their lees dreading of no danger then comes it upon them but now that which makes a man mourne for sinne puts him upon use of all good meanes to destroy this enemy and to favour no sinne though it bee never so deare unto us that we may follow the counsell of our Saviour that if our right hand doe offend us wee must cut it off and cast it from us yea and wee must spare nothing that wee may spare our soules Nulli parcas ut soli parcas animae crudelitas illa pietas Heir 2. This sorrow turnes all other sorrow into its owne nature as all the fresh rivers though they runne with forcible and strong currents into the Sea yet when they come there they are immediately turned into Salt so is it in this case all other sorrowes when they fall on a sanctified and a broken heart for sin he can turne them all into this channell and here they all change their qualities suppose hee finde losses in his estate by some bad servant or bad debtor or any casualty by Sea or Land the broken heart is not so much troubled at the losse it selfe nor at the persons that might occasion it as at his sinne which might bee the ground of it and so it was with David when Shimei cursed â—im 2 Sem. 16.10 behold he looked at himselfe and aâ—â— his sin and humbled himselfe before God because he knew that the Lord had sent him so we see it was with Job
was so wasted that shee had no more but a handfull of Meale in a Barrell and a little Oyle in a Cruse which shee was about to dresse for her selfe and her sonne and then to eate it and after dye Now it is a great comfort unto a man when a man can attaine to this 1. That he can keepe his heart that sinne doe not at any time break out into any grosse act Luke 1.6 Gen. 5.24 It is said of Zacharias and Eliz. that they walked in all the Commandements of God without rebuke that is though they were not without their infirmities yet were they without rebuke in respect of any crime or grosse sinne yet here is a large difference betweene such as doe onely restraine and keepe in sinne for some by end and such as these to whom sin is in some measure mortified even as much as there is betweene the beating out of the teeth of a Lion and the changing of his nature thence it is that this worke makes us of Lions to become as meeke as Lambs Is 11.6 so as the Lamb and the Leopard shall lie downe with the Kid and the Calse and the young Lion and the fatling together a little child shall lead them againe though a wicked man may curb and keep in sin yet can he not kill and destroy sinne and the reason is this because he wants speciall and spirituall meanes sinne will not be driven out with great words Is 58 6. nor by spreading sackcloth and ashes under you nor hanging downe your heads like a bull-rush for a day but there must be in us the love of God which will make us to depart from iniquity 2. It is a great comfort when sinne is so over-powerd as it doth not divert us from duty I doe not say distract us in the performance of them for there is no man without them for when wee are the best imployed about our devotions as reading hearing praying or mediration then is the adversary most busie to disquiet our peace and to hinder us in our work Zach. 3.1 when Jâ—hoshuah the high Priest was standing before the Angel of the Lord Neh. 4.18 there Sathan stood at his right hand yet you may have good comfort in this when you goe on in your worke as they that builded up the wall of Ierusalem though they were much distracted and disquieted by their enemies yet did they hold on their worke though it was with their swords by their sides so a good Christian albeit hee hath many distractions yet hee goes on in duty and will not be diverted from it as it was with David when Michal his wife spake against him for his dancing before the Arke of God 2 Sam. 6.20 21 22 23. hee made his reply that if that were vile he would yet be more vile so it is with a mortified man that though there were never so many impediments and stumbling blocks laid in his way of the losse and discredit he shall sustaine yet hee lookes more at the praise of God then of men and knoweth that what is highly pleasing in the sight of men is displeasing in the sight of God Luk 16.15 and therefore takes up Saint Pauls resolution when they besought him that hee would not goe up to Ierusalem Acts 21.12 13. in regard of the present danger that they did foresee howbeit Saint Paul being bound in the Spirit for the worke of the Lord asketh them what they meane to breake his heart seeing hee was ready not onely to bee bound at Ierusalem but to dye there for the name of the Lord Jesus so is it with him that is truely humbled that nothing diverteth him from the duty 3. It is a great comfort unto a Christian Acts 8.39 when hee hath so conquered and over-powered his corruptions and that they take not away his joy and consolation that he hath in Christ neither can Sathan take such advantage by them to dispoyle us of our crowne 2 Cor. 〈…〉 5. thence it is that Saint Paul saith he will glory in his infirmities that though hee might glory in those heavenly visions that he had yet hee would rather glory in them for though in a large sense every sinne is called an infirmity because it disableth a man from the performance of duty but in a strict sence no man can be said to have infirmities unlesse that sinne in some measure be mortified for in an unmortified man sinne is alive and in his full strength and his soule is void of grace but now in a man that is truely mortified there grace receives strength and sinne is wounded and so such a man is the proper subject of infirmities now when the Apostle saith that he doth rejoyce in his infirmities he doth not rejoyce in his infirmities as they are sinnes Matth. 10. but as they are infirmities that is as sinne was deforced and diminished in him and therein he had cause of joy and we also when we finde it so in us if the Disciples rejoyced that the Devils were subdued by them much more may we that the body of sinne is destroyed and that which is worse then the Devill is subdued by us count it all joy when yee fall into divers temptations Jam. 1 2.3 knowing that the tryall of our saith worketh patience and patience makes perfect and intire we are but in this case as gold that is put into the Furnace that comes out more pure and are made by that meanes vessels of honour fit for the use of our great Master our Lord and Saviour Christ CAP. XVII Certaine signes of a dying man 2 I Come now to shew unto you certaine signes of a dying man whereby you may see whether that you be in such a case yea or no it would be in vaine to shew you signes of a dead man for as much as there is no perfection of death of sinne in our soules as there is no perfection of grace so neither is there as we have formerly shewed perfection of mortification 1 Cor. 13. onely as hath beene shewed we are daily a dying but not fully dead 1. A man is said to be a dying man when his stomacke failes when he hath no appetite to his foode when wee have no stomacke to sinne no apetite after it when wee feele no such sweetnesse in it as we have done when we esteeme the profits and pleasures of finne as an empty vessell in one word when all of them are bitter unto us and tastlesse in respect of what they have beene to us before time 2 Sam. 19.35 as old Barzillai said to David can thy servant taste what Teate or what I drinke can I heare any more the voyce of singing men or singing women vers 37. c. Let mee turne backe that I may dye c. Just thus it is when a man feeleâ— his affection off from his sinne that he can neither relish their sweernes nor