over they are no such men so is it in this case all this combate is but a meere shew 2 In a true combate there are some scarres some thing that stickes to him after the battell and some booty is carried away as a testimony of his valour so a Christian that hath got some ground against his enemy hee hath got some strength against his lusts as it was said of the house of David and Saul that Davids house did increase and Sauls decrease so is it here grace it gaines something at every combate now after the combate is over the melancholy person is as he was there is no alteration if hee was prophane before so hee is still or if hee was civill before he is civill still 3 They differ in their cure a distempered body is cured with physicke good ayre and temperate diet but who is hee that can cure a sicke and distempered soule not all the Physitians in the world Nay let mee speake a bold word not all the Angels in heaven are able by all their wisdome to helpe a wounded spirit it must be no lesse than the blood of the Lamb of God that takes away sin and heales a sicke distressed destempered soule 2 Againe the seate of this warre is sometimes among the passions Num. 13.32 so as one standeth in opposition to another Nay as the spyes that went to view the land of Canaan said unto Moses that the land they went to search was a land that did eate up the inhabitants of it so it is with our lusts one lust is so predominant that it eates up another as you have an example in Herod who being ambitious did favour Iohn Mark 6. Euseb lib. 8. cap. 17. because hee look't at the applause of the people for all held Iohn as a Prophet yet such was his lust to Herodias Libido potias quam iracundia tenebat imperium paulo post dicit author quod Christiana continentia neque morte neque pecunia expugnari potest that for her sake hee cast him into prison and afterwards cut off his head So it is sayd of Maxontius that as hee was cruell so was he incontinent and sometime his lust of incontinencie prevailed against that of cruelty as instance is given in a Christian Virgin whom hee had attempted to have defiled in which case sayth my Author that his incontinencie got the victory of his fury but now this warre is not a warre amongst them but against them all as they that are Christs doe crucifie the flesh with the affections and lusts Gal. 5.24 and the truth is that when as a man doth suffer his lust to rule is as if a man should suffer his feete to guide his head or the handmaid to rule over the mistresse so is it in this case for our passion should be guided by reason and reason rectified by the spirit and then things would goe in a right order therefore our Apostle doth shew that the flesh lusts against the spirit not that the flesh lusts against the flesh for though the lusts of the flesh may be at discord one with another it is but like that which was betweene Pilate and Herod which albeit there was some contention betweene them Luk. 23.12 yet they both joyned together against Christ so that howsoever it be that one lust may in some cases overthrow another yet they will all conspire against Christ CAP. XI Showing certaine other differences that are betweene them in this relactancie of the flesh against the spirit 3 In the time 3 THirdly they differ in the time of their combate the naturall combate oft-times comes as soone as reason can make a difference betweene good and bad and it is that which may be in a very heathen Ro. 2.15 for the Gentiles that had no law to goe by besides that which was written in their hearts yet by that were a law to themselves their consciences either excusing on accusing of them now conscience according to that light that it hath is alway at hand to contend against the workes of sinne and that fleshly appetite that is in us howbeit conscience may trouble us yet it is commonly for greater sinnes and not for lesser as Pharaoh for his great cruelty confesseth I have sinned and so we read did Nero and others but now for lesser them they easily passe over Saint Paul cryes out of the body of sinne that was within him and David of the cutting off Sauls garment his heart smote him for that but in this case the naturall conscience hath little to say because it knowes little therefore Saint Paul saith Rom. 7.7 I had not knowne lust except the Law had said thou shalt not lust that is his naturall conscience did not discover it unto him but it was given him by a higher and a clearer light Our Saviour Christ sheweth that while the strong man keepes the house all that a man possesseth is in peace but when a stronger than hee commeth then hee begins the combate so long as a man is in the state of nature the prince of the aire rules in his heart and hath quiet possession for although there may be a contention as hath beene shewed among the passions and lusts yet so as there is no hinderance to Sathan by that at all for the lesser footing hee hath in one lust the stronger hee is in another as it is among a company of gamesters looke what one loseth another winnes and suppose that they should be all losers yet the house where they game would be a gainer so is it here that as long as there is no other strife but amongst themselves men are still as bad or worse than they were and Sathan that keepes the house gaineâ— by them Againe suppose wee some strange man should come into this gaming house and should take away their money and burne the dice and cause the house to be pulled downe and bind the strong man and lay him in prison would not this breed hot blood and occasion strife So it is in this case for when the spirit comes then it comes with such might as beares downe all before it and overthroweth the strong holds of Sathan and every high thought that doth exalt it selfe against God by what as hath beene said you may easily see how this naturall combate differs from the spirituall in regard of the time 4 In the end 4 They differ in their ends that they have in their combate there are three ends for which a man doth undertake warre namely peace honour and terrour first this warre is undertaken for peace sake both peace of conscience and peace with God now howsoever a wicked man may seeme to humble himselfe for his sinne and to make up his peace with God yet it is but like those truces that are made in the warres for some short time for some private reasons knowne to themselves so is it in this case 1
THE DOCTRINE AND PRACTICE OF MORTIFICATION Wherein is discovered the matter manner and meanes thereof together wth the blessed event that comes by it Necessary for every Christian to know and practise that will live comfortably and die peaceably By Thomas Wolfall Master of Arts and Preacher of the word of God LONDON Printed by T.C. for John Sweeting and are to be sould at his shop in Popes-head alley at the signe of the Angell the entring out of Cornehill 1641. TO THE RIGHT HONOURABLE IOHN Earle of Bridgewater Viscount Brackly Baron Elesmere Lord President of Wales and one of his Majesties most honorable Privy Councell his noble Patron Right honourable HAving upon slow deliberation resolved to publish these Meditations being animated thereunto by some of my good friends whâ— are both able and judicious my next resolution came more readily to present them unto your honour not for the worth of the matter but as willing to discharge my duty and service Quod solum nostra opis â—st gratias ager uti apud Douns sâ—eri amat copiosius sentiende quam loquen de Auson ad Imperator em 1 Cor. 2.4 Col. 2.4 for as my first call to a Pastorall charg was by your honors liberall and unspotted bounty so I here present these the first fruits of my labours of this kinde to your honour as the testimony of my thankfull mind humbly desiring to shroud them under your honours shadow which albeit they come in a plaine and homely dresse mâ—o more not in wisdome of words to please the curious care but by plaine demonstratioÌ„ fâ—oÌ„ the holy Scripture to worke upon the honest heart neither was it my intention in penning and publishing of this discours Non tonantia poetica verba proferimus non aliqua Grammaticorum ante composita nec eloquentia seculari diserto sermone fucata Sed Christum crucisixum praedicamus Aug. de accedent ad gratiam Ser. 1.2 Cor. 10.4 Heb 4.12 to satisfie men vain phantafies but the consciences yet notwithstanding I trust they will bee the more acceptable unto your honour A souldier that intends to kill his enemie doth not doe it with a flourish or flat blowes but by striking home even to the fetching of blood I hope I may be then excused if I take the same course it is not paper pellets that will beate downe strong holds nor woodden swords that will wound to the heart Wherefore I have endeavoured to lay the Axe to the roote of the Tree and to discover that kinde of warre and weapons will be needfull for the work To which end I shall humbly crave leave that I may give your honour in a few woâ—ds the summe of the whole 1. Here is a discovery of the enemy which is latent in us sicut Anguis in herba as a Snake in the grasse potent against us building 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds against us lastly subtile and politick and so doth beset us round and hinders the enterance of the good motions of the holy Ghost Heb. 12.1 Sordes peccati spiritus sanctus in uno domicâ—lio non mor abuntur the filth of sinne and the holy Ghost will not dwell together in the same habitation 2. The combate is set downe in those words mortifie c. Ber. Ser. in Pentecost Hic jacâ—t Similis cujus atas multorum annorum fuit septem autem duntaxat annis vixit Dion in Hadriano For the place of this combate it is the Church when as once we become the sonnes of God then also doe we become souldiers of Christ and for the time of it it is in and after regeneration and not before though our lives may be long yet our spirituall life in grace may be but short as it was said of Similis whose yeares were many yet lived but seven of them 3. For our assistance we have the spirit of Christ to arme us with that whole armour of God that we may be able to stand in the evill day and withall to put courage and animosity into us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 7.8.9 Psal 84.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we faint not like those Ephramits that went our and carried bowes yet turned againe in the day of battel sine animis nil arma 4. The reward is propounded and promised yee shall live our fight is here our crown hereafter quis sanctorum sine certamine coronatur Hier. Ep. 22. To conclude therefore that we may not bee deceived behold the enemy discovered the flesh with the deeds of it that wee may not pleasantly dream of ease and security behold a sad combat gravis lucta non contra hostes sed hospites Ber. Not against enemies but home born seeming friends that we may not feare nor faint in our minds behold the spirit of grace helping our infirmities And lastly that no man may thinke it in vaine to serve God behold the reward wee shall passe from a battell to a banquet from a combat to a crowne wee have the life of grace here and the life of glory hereafter Wherefore seeing that this kinde of death is the end of so much misery and beginning of so great happinesse which is the maine drift of this discourse I hope at your honours best leasure it may doe you some service though not to informe you of what you know not yet to minde you of what you know so that the good worke begun in you may come to perfection in Gods best time Thus prayeth your honours devoted in all service Tho. Wolfall To the Christian Reader grace and peace THIS discourse being delivered in certaine Sermons to a private Congregation in the City of London the notes whereof falling into the hands of divers of my loving friends by whose motion I was encouraged to commend them to a more publike view as a discourse not unsutable for these times and a good means through Gods blessing to appease and aswage those inward boylings of envie hatred and other exorbitant lusts in the hearts of men Those scandalous scurrilous speeches that issue of their months and also those fell and fierce dissensions that breake out in mens lives not onely to unnecessary suits in Law but also to unjust quarrels and duels even to the indangerment of the losse of soule and body Vitium quod parvulum habitum concupiscere facit ad ultimum etiam concupiscentem reddit Pet. Lum 2. lib. 2. dist 30. all which are nothing else but the fruit of unmortified lusts Jam. 4.1 These as they are born and brought up with us so often like the sonnes of Zerviah they become too strong for us Is it dangerous living among Lions and is it not dangerous living among lusts every one of them seeking fiercely to warre against the soule There be three things that men doe greatly desire equity liberty and peace now so long as sinne lives and lust doth lord it over the soule there is no justice to be expected such
our spirituall and mortall enemy who hee is and secondly where he lurkes and thirdly how hee seekes to fortifie himselfe 1 Who this enemy is 1 Who this enemy is it must be hee that contends against the spirit and labours to withstand all the good motions of it which is called all along in the former part of the chapter the flesh and here in this place the body now the body is sometimes taken Physically for the substance of the body consisting of flesh and blood or else morally and in a metaphor for sinne and vice compared to a body and so I conceive it must be taken here for conceive of the body as it is meerly naturall and so it is good and those effects that do issue from it must needes be good again the body in the production of her actions is but the handmaid to the soule and the soule is as the great wheele of the clocke Corpus mortis est cuncta peccata multa enim unum corpus suÌ„t singula quasi membra uno authore inventa Ambros vid. locum Infelix est homo hospitem secum habens peccatum perquod ad illum aditum habet Satanas Gloss that moves all the inferiour wheels by her motion now the denomination in propriety of speech comes froÌ„ the better part therefore it must be taken here for that naturall corruption that doth abide in the body and soule So S. Ambrose on Rom. 7.24 he calls it there that masse of corruption that is inherent in us is all our sinne as it were making up that body of sinne that as a body consisting of many meÌ„bers do but make up one intire body so sin though it spread it self into every part of our bodies to make them members of sin into every faculty of the soule to make them weapons of unrighteousnesse yet still it is but one Take notice Vse 1 how that sin it makes a man a deformed and a vile creature that while he carries about him a body having in it naturall life hee carries another body that hath in it the symptomes of death nay and that will draw the other to the same condition with it selfe nay if one should tell you of a monster that had something in it like a beast something like a serpent nay and something like a devill This monstrous birth of sinne doth containe all that in it if not more are not men like the cruellest beast the Lyon like the most poysonous creature the serpent nay children of Satan Iohn 4.44 O that wee could see our selves as wee are we would be ready to fly from our selves as Moses did from his rod when it became a serpent Exodus 3.4 and to abhorre our selves in dust and ashes 2 Where he lodgeth 2 If you enquire where this enemy is you will hardly beleeve that hee is so neere you nor neere so favoured of you as indeed he is that such a desperate enemy as this is should lodge in your houses feede at your tables and lye in your bosomes is not so strange as true nor more true than lamentable Men in this case are like David who did not sticke to condemne the injustice and cruelty of the man in Nathans parable 2 Sam. 12. that took the Lambe from his poore neighbour when hee had no need having sufficient or rather superfluity of his owne but alas the good man little thought that all this had been done by himselfe even so it is with us when wee heare from the Word that there is such a thing as a body of death a heart that is desperately wicked Rom. 7.24 Jer. 19 9. and a law of the members that leads men captive to sinne it is easily granted by them that so it is but yet will they be loath to yeeld Dolus latet in universalibus or to have such a thought in themselves that they are the men and hence it is that we are like unto sicke men that complaine of their bed when the cause is in their bones and of the sharpnesse of their phisicke when the fault is in themselves so it is with men in case of sinne when it lyes on the consciences of men and makes them restlesse they complaine of the condition as too hard and heavie and of the Word which is the physicke for the soule as too sharpe and bitter when as they looke not into the cause which is this body of death that lyes in our own bosomes and as wee see not our sinnes so neither doe wee see the danger that we are in but as it was with Balaam Numb though the Angell was before him with his drawne sword yet hee saw him not but fals out with the poore Asse as if all the fault had beene in the harmelesse beast whereas had not the Asse stood still Balaam had beene slaine and all this came from his covetous heart which hee would take no notice of So men are ready in case that sinne bee charged on them and even the danger ready to approach yet do not see it but are ready to quarrell with such as labour to keepe them from it but howsoever men labour to put their sinnes one to another as we tosse a Ball and bandy it from one to another and every man from him yet let him know that they goe but herein about a vaine shadow and disquiet themselves in vaine It would bee much better to take Davids counsell Psal 4.4 stand in awe and sinne not commune with your owne bearts in your bed and be still or as some will have it and bleede and that in deed should be our care that when we have found this enemy which is the disturber of our peace wee should enter in our chambers and bewaile our miserie if it were possible even with teares of blood 3. The meanes how lust doth fortifie it self Lastly how hee seekes to fortifie himselfe and to this end observe that the flesh and this corruption is such an enemie as is never out of action thence it is that God complaines My people have chosen two evils they have forsaken me the fountaine of living waters and hewed them out Cisternes broken Cisternes that will hold no water So that in this sinne of man there is a turning from God the chiefest good as the fountaine of all their happinesse which is as a living spring that never failes God all-sufficient who gives grace and glory and every good thing Psal 84.11 Ier. 9.27 Now wee first turne our backes on God and not our faces to him and then fall to these empty and broken vessels Cisternes they are but Cisternes that hold no great matter Dulcâ—ores a fonte bibuntur aquae nay broken Cisternes that will not hold any thing at all so as there is neither solidity nor certainty in the comfort that they give not solid and sweete because they are from the Cisterne and smell of the caske Surely man disquieteth himselfe about a
did not stand before it how carefull should we be that wee be not intangled with it The power of a King Rom. 5.21 It hath the power of a King sinne is said to reigne unto death as it was when the Israelites desired a King Samuel told him what an one he would be and what he would doe He will take saith hee meaning that wicked King Saul your sons for his service 1. Sam. 8.10 and your daughters to bee his handmaids nay the best of your Vine-yards and Olive-yards for his servants c. So it is with sinne when as it reignes it will bring all to his service This Tyrant sinne will take the choysest wits and make them plot for him and will make them wiser in their generation then the children of light Inimicus noster mo do rex modo Tyran nus Sen. Ep. 96. hee will take the choysest of your strength even your young and flourishing dayes and set you into his worke to dresse his Vineyard and to reap his harvest as he did with Absolom Manasses and the prodigall son nay he will take every faculty of your soules and engage them in the common quarrell against Christ Rom. 6.13 and every member of the body and make them weapons of unrighteousnesse to serve sin and indeed the very reason why sin is such a fearfull and dreadfull enemy is because it makes it selfe a King for suppose we sinne to be dethroned and put from his dignity and behold you shall find him like Sampson Judg. 16.19 without his locks as another man but as long as sin reigneth though it be but as the bramble Judg. 9.15 Eadem libido dominatur nec Regum purpuras times nec mendicatium centonem spernit Herr Ep. 9 2 Of the Law Rom. 7.23 yet will it bee strong enough to set fire on the goodliest Cedars of the Forrest as you may see in Iothams parable nay it feares no more to enter in the Palaces of Princes then it doth to assault the beggars Cottage 2. As sinne is a King so he rules by his lawes I finde a Law in my members leading me captive unto sinne this Law it stands in opposition to the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it fights against it now a Law is properly nothing but a rule whereby we are to worke so it is with sinne it hath a rule whereby it goes and that whereby they frame and direct all their actions Now because they that have a mind to live in sinne and withall finde that conscience doth condemne that course wherein they walke hereupon they frame unto themselves another Law which may bee as the City of refuge against conscience who like a revenger of blood hunts after the malefactor 1. Lust would abolish Gods law 1. They lay downe this as a principle that the Law of God is too heavie a burthen it is too hard a task-master and therefore as Ieroboam pretended unto the people of Israel that it was too farre for them to goe up to Ierusalem therefore made them calves at Dan and Bethel so carnall reason saith that the Law of God it is too farre a journey full of difficulty and danger it is like Rheoboams yoake that was intolerable Thus the wicked heart of man labours to bring an ill report upon the pure Law of God and hence it is that our Antinomists and Libertines labour to overthrow the Law of God that which Christ came to establish these men endeavour to abolish Rom. 3.31 2 Tim. 3.6 such a generation of men there hath beene as creep into houses and lead away silly women laden with lusts that is by putting them into a forme of Godlinesse telling them that Christ having taken away the guilt and punishment of sinne there is nothing to doe for them no need to make the Law as a Rule or to mortifie their corruptions flat contrary to the Apostle that such as are in Christ do mortifie the flesh Gal. 5.24 with the affections lusts But let such take heed as do indeavour to bring an ill report on this good Law of God that the Lord say not as hee did against those that brought an ill report of the good land Psal 95.11 unto whom he sware in his wrath that they should never enter into his rest 2. Lust frameth a new rule 2. Seeing that this Law will not serve their turnes they frame another of their owne that will be subservient for the accomplishment of their ends they are compared to such as kindle a fire and compasse about the sparkes walk saith God in the light of your fires Esa 50.11 and in the sparkes that you have kindled this shall you have of mine hand you shall lye downe in sorrow to kindle this fire is to hatch and forge some new rule as a light to walke by and to compasse it with sparkes is as it were to blow it up with carnall and fleshly arguments and then to walke in the light of it is to labour to carry and enforce all their actions according unto that rule and hence it is that there are so many sects and so many wayes that men walke in It is because they are not contented with that fire that burnes on Gods Altar the pure light of the word but like Nadab and Abibu they kindle strange fire of their owne but this shall they have at Gods hand their light shall be turned into darknesse and their sparkes into ashes and lastly their joy shall turne into sorrow For as the Arke and Dagon could not stand together so no more will these stand long because they are like building laid on a sandy foundation or as grasse on the house top 3. It colours all with faire pretences 3. That the minde may bee the better perswaded to goe along according to this rule the flesh labours to colour all over and to set a faire glosse on a foule cause and if you marke it there is no sinne so vile but men will finde out some colour and some excuse either to make it no sinne or else to make it veniall and so little that it may lodge in his heart with as much safery as Lot did in Zoar we want not examples of both these For the former you see Saul is charged by Samuel to have transgressed the Commandement of the Lord No saith Saul I have obeyed the Commandement of the Lord but then saith Samuel what meaneth then the bleating of the Sheepe and lowing of the Oxen in mine care So may wee say when men would excuse themselves from sinne and say wee have good hearts to God we may aske them what meanes their swearing and their drinking and their prophane and unchaste speeches Out of the abundance of the heart the mouth speaketh Some againe will confesse the fact but excuse it either they were ignorant and knew it not whereas our ignorance is a sinne and when wee adde sin
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
prevaile so while you seeke the Lord and resist Sathan you shall prevaile but if you hang downe your hands and turne your backs against him the Lord will leave you and deliver you up into his hands Therefore be you ever ready to resist Sathan as he is tempting CAP. XIII The second degree of mortification which is more neare is a broken and contrite heart THe second and more near degree of mortification is a bleeding and contrite heart It is called the sacrifice of God or a broken spirit Psal 51.17 a broken and a contrite heart O Lord thou wilt not despise all sacrifices are included in this broken heart Psal 57.16 the highest heavens and the lowest heart are the two houses where the Lord will take up his speciall habitation the Lord saith of the contrite heart â—s 66.2 this is my house here will I dwell to revive the spirit of the humble Here I shall observe two maine things The nature and necessity of contrition 1. The nature of this contrition and brokennesse of heart 2. The necessity of it First consider the nature of contrition and a broken heart for sinne This consists in foure things The nature of it and first godly sorrow 1. A godly sorrow and true remorse for sinne a melting and tender heart 2 Cro. 34.27 which of all hearts is the best that when as we shall heare the word it will affect our hearts as the heart of Josiah was or when we commit any sin our hearts 1 Sam. 24.5 like that of David will smite us speedily or when we see men dishonour God or breake his law Psal 119.136 our eyes doe breake out with rivers of teares Jer. 9.1 or at least desire that our heads were Wels of water and our eyes were fountaines of teares Or when wee want any good thing at the hands of our God that wee finde the good spirit of God helping our infirmities with sighes and groanes such aâ— cannot be expressed Rom. 8.26 crying Abba Father and when wee see our owne deformities and the plague of our owne hearts 1 King 8.38 We doe bemoane our selves as Ephraim did and smite our hands on our hearts and say Lord Jer. 31.18 what have I done woe is me I am a man of polluted lips and dwell amongst men of polluted lips Es 6 5â— and indeed as one hath well observed hee that doth not bewaile his sinnes doth not perceive the wounds that sume hath made in his soule Qui non planges pâ—â—oaâ—a non soutiâ— vulnera nâ—e anims lectâ—â—nem Ber. 1. For the quantity of godly sorrow how greaâ— it must be for the softer the heart is made by sorrow the more fit it is to bee cast into what fashion God would have it 2 Cor. 7.10 11 12 13. as the Furâ—â—â— takes away the drosse from the silver so doth godly sorrow worke strange effects in the soule Now although wee cannot seâ— unto you â—ow deepe 〈◊〉 should bâ—e 〈…〉 â—eithâ—râ—eaâ— wee say as â—â—od doth to the Sea â—ither to shall you goe and no fâ—â—ther 〈…〉 yet may wee set downe some things in generall which will be very necessary for 〈◊〉 to know â—aâ— 10.12 Aâ— first it must be as grâ—ut as worldly sorrow 2 Cor. 35 24 yea as the greatest worldly sorrow therefore it is compared to the bitter lamentation that is for an onâ—ly childe and for a maâ—s first horne and like that healty mourning that there was for Josiah in the valley of Megidoâ— Now look how you have seâ—ne at any time a disconsolate Father bewaile the losse of his sonne 〈◊〉 David did for Absalon in that 〈◊〉 complaint of his O Absolon my sonne my sonne or a distressed Mother mourning like Râ—â—hel for her children because they were not Even such should be our sorrow for our sinnes that our sinnes have so deeply offended God Therefore it is prophesied Ezek. 7,16 that they shall bee on the mountaines like Doves of the vallies every one mourning for his iniquity Now whereas some poore soule may bee troubled at this and say Alas I never found any such affection in the for sinne as I have found for such a losse therefore wee must distinguish betweene dolor sensitivâ—â— dolor aprâ—â—iativus in respect of sense the body passions may be more troubled at an outward losâ—s because the object is more sensible and yet sorrow for sinne may be greater in respect of the price and worth of it shallow waters often make the greatest noyse whereas the deepe waters runne the more still Acts 2.37 so it is here this sensitive sorrow makes more noise and yet this sorrow for sinne goes neerer to the heart Jer. 4.3 and takes deeper impression there sometimes an aking tooth or some outward griefe doth vex and trouble a man more then a burning Feaver on the Consumption of the lungs and yet the later is far more dangerous then the former because the disease seaseth on the more noble parts so it is in this case godly sorrow keeping within the bounds of reason though it may be more secret yet it is more sound and every way as great or greater then the other 2. Consider of sorrow either intensive or extensive either in respect of the present force and intention of it and so worldly sorrow may be greater or else in respect of the constant duration and extent of it and so godly sorrow is greater water that is dammed up in a pond if you set open the water-gate it will runne more for a short time then the spring that feeds and filleth it so may worldly sorrow runne faster for a present gush and yet not comparable to the other in respect of continuance a pregnant example hereof wee have in David how did hee bewaile the immature and untimely death of his sonne Absalon O Absalon my sonne my sonne this was heavie for the present and yet his sinne that he had committed was heavier unto him in respect of continuance and therefore he saith that his sinne was ever before him Psal 51. he doth not say so of the losse of Absalon when Moses had smitten the Rocke the people dranke of the Rocke it followed them It is thought by Divines that this water followed them through the wildernesse till they came where there was plenty of water so if our hearts bee truely smitten with the rod of Gods word this sorrow will continue till we attaine to the vision of peace 2. Our sorrow must bee according to our apprehension and the greater that wee apprehend our sinnes to bee the greater should bee the proportion of our sorrow for them David had greatly sinned Psal 3 2.4 and therefore when he came to the sight of it he did wash his bed and water his couch with teares and his moisture was turned into the drought of Summer and when Peter had greatly offended bee went out and wept
of the wicked Psalm 58.10 And how great joy will that bee when as a Christian shall see the revenge upon his sinnes that they that were his enemies are fallen before him it is hard unto flesh and blood to be thus cruell especially against himselfe as to turne his mirth into mourning his howers of recreation into times of devotion to beate downe his body by fasting and to afflict his soule with shame and sorrow This I say is difficult but yet 1 Sam. 6.10 if you would overcome nature you must become in this thing unnaturall as it was said of those two Kine that had their calves taken from them that were appointed to draw the arke of God they went along the high way lowing as they went untill they came to the coasts of Israel a strange thing it was and it may seeme to be unnaturall that they should leave their calves and do thus yet they did it because it was Gods worke so I may say that though this may seeme unnaturall and a kind of cruelty yet we must set upon it because it is Gods worke Ps 137.9 happy is that man that takes these brats of Babilon dashes their heads against the stones for in not pittying of them he pittieth his soule CAP. XV. Shewing the great necessity of contrition which is fourefold 1 A necessity of thâ— precept 2 THe second thing is the necessity of a broken heart In point of mortification there is necessitas precepti of Gods command hee hath commanded us to doe this duty hee hath commanded us to mourne they should weepe as a Virgin girded with sackcloth for the husband of her youth and so turne to the Lord Ioel 1.8 where there is the greatest love there should be the greatest sorrow now the first love is the greatest love and therefore the first losse doth require the greatest sorrow 1 Which doth shew unto us that nothing should be more grievous to us than our sins seeing God hath commanded it as a thing necessary to this worke why should wee not do it Againe we are enjoyned shame thence it was in the Law that when they had transgressed the Commandements of the Lord Neh. 9.1 they used to put sackcloth on their loynes Ier. 4â— â—7 and powre ashes on their heads being tokens of shame and sorrow Againe Psal 39.3 we are commanded to before displeased with our sinnes Davids heart was hot within him and the heart of Iosâ—ah was melted at the abominations of those times and the great transgression against Gods Law this is that the Lord doth require Lastly that there should be a holy revenge I suppose that vow of of the Nazarite that he should abstaine from wines and from the huskes of the grapes was chiefly ordained as holy revenge upon occasion of the abuse of the good creature of God Now whatsoever God commandeth us that is necessary but you see that God hath commanded us to labour for a contrite and a bleeding heart therefore it is necessary as the servant of Naaman the Syrian said unto him 2 Kingâ— 5. â—3 If the Prophet had bid thee doe some great thing wouldest thou not have done it how much more then when he saith to thee wash and be cleane so say I if God should command you some great thing for the mortification of your sinnes and the salvation of your soules suppose it were to goe bare-foot to Jerusalem or to bestow all your goods on the poore or give the first borne of your body for the sinne of your soule would you not do it how much rather then Psal 51.17 when hee saith onely this that a broken and a contrite heart shall stand instead of all these 2 There is necessitas medii a necessity of the meanes 2 Of the meanes it is a speciall meanes that this body of sinne may be subdued for as it is with water when it overflowes the ground it drives out moles and wormes and other such creatures 2 Cor. 7.11 as do infest and annoy the ground and eate up the rootes of plants fit to become food for man so it is with true contrition it doth so overflow the heart with godly sorrow as that it drives out these troublesome Inhabitants that doe annoy our spirits and would spoyle those good beginnings of grace in us therefore put wee our selves on the meanes and stand not like the hand that is set up to guide us the way and yet moves not it selfe But if wee know these things blessed are wee if wee doe them if you say that to doe thus is troublesome to flesh and blood I answer it may be so but as we say that sometimes the things that are not the most toothsome are very wholsome and good so howsoever they may be some trouble yet so long as this trouble doth free us from a greater trouble all is well it is better to mourn here wher wee have comfort than to mourn and burn in hell where wee can neither have ease nor remedy Againe our comfort will recompence our trouble for every houre of grief shal be recompenced with thousands of yeares of joy and consolation when a man hath beene ten thousand yeares in heaven and then shall looke backe and consider what a short time of sorrow it was that he endured and withall how many millions of yeares are behind which can never expire I conceive it will not repent him that he hath repented nor grieve him that hee hath mourned In one word this necessity is confirmed by the practice of such as are gone to heaven already as Saint Paul that did struggle with his corruption and beat downe his body Num. 7.27 and Saint Peter and David and the rest 1 Cor. 9. And it is prophesied of the people of God that they should goe weeping to seeke the Lord Ier. 51.4.5 and should aske the way to Sion with their faces thitherward saying come let us joyne our selves to the Lord in a perpetuall covenant that shall not be forgotten Comfort your selves therefore in the use of good meanes for your passage through the valley of Baca Psal 84.6.7 or valley of mourning is to meet the Lord in Sion 3 Of our actions 3 It 's necessary in respect of all our actions that they may be right it is necessary that they should come from such a heart as hateth sinne Psal 66 1â— For if I regard wickednesse in my bea rt the Lord will not heare my prayer now a man is said to regard wickednesse when the parting with it is grievous unto him as it was when Abraham was bidden by Sarah to cast out Ismael Gen. 21. the matter was very grievous unto him because he did regard and love him so it is when we respect and love our sinnes wee will be loath to part with them and then know that what action soever you doe Luk. 16.15 you cannot please God The reason is
our hard hearts that as Moses when he smote with his rod the rock Num. 2â— 1â— the water came abundantly so when God smites our hearts with the rod of his Word it is able to dissolve our hearts into teares and godly sorrow unto repentance not to be repented of 2 The spirit sets home afflictions and troubles to make them vertuall and efficacious to the subduing of our corruptions Zach. 13.9 I will bring a third part through the fire I will refine them as silver is refined and will try them as gold is tryed and they shall call upon my name and I will heare them c. When God takes us in hand then all the hurt that wee receive by our afflictions Esa 27.7.9 is the taking away of our sinnes all the fruit of their afflictions was to the end that thereby the iniquity of Jacob might be purged God suffered the bush to burn but yet it was not consumed because the Lord was in the midst of it The Finer is most carefull of his gold when it is in the furnace and so is God for our good in the time of our afflictions as he said periissem nisi periissem I had perished if I had not perished Many good Christian may say that if he had not had crosses and losses in the world hee had lost his soule We read of some of the Martyrs that have blessed God that ever they came to prison for Christ's sake that when they became mans bondmen then were they Christs freemen and could as comfortably feed on browne bread rouse in the straw as on a bed of downe What a marvellous change was wrought in Manasse 2 Chro. 33. from v. 1. to 14. who in his prosperity was most wicked hee fell to the Idolatry of the Heathen used inchantment witchchraft caused Hierusalem to swimme with blood yet in his affliction how did he humble himselfe greatly How mightily was hee then wrought upon how did his heart smite him Whence was this but from the spirit of God that perswaded his heart unto it for if that Gods spirit goe not at long with those afflictions that are on men they are never the better but the worse for them as you see it said of him that said because the evill was from the Lord 2 King 6.33 hee saw no reason to waite any longer and so it was of King Ahaz 2 Cron. 28. that in his extremity he sinned yet more and more therefore the Holy Ghost doth brand him with this infamous note this is that King Ahaz that is hee that afflictions could not mend nor make better And indeed when as it is so that affliction doth men no good it is to be feared that they have rejected the last remedy that God meanes to bestow upon them and God may say to them Why should I smite them any more Isa 1.5 3 The spirit setteth home examples of good men and maketh them meanes to mortifie our sinnes when wee see men weaned from the world upright in their waies charitable to the poore temperate in the use of the creatures holy humble and full of good fruits such a mans life when God pleaseth to set it on doth make other men repent and by seeing their good workes to glorifie God Shew thy selfe in all things a patterne of good workes Mat. 5.16 now a patterne is a rule for others to follow Tit. 2.7 examples teach sooner than precepts and are more easie to the undestanding to learne and also are more speedily taken into practice Longum â—ter por praecepta officaâ— breve per exemplu Sen. A notionall goodnesse is little worth unlesse some demonstration may be given of it in point of practice this wee read of Hezekâ—ah 2 King 18.3 that hee did walke in all the waies of his father David 2 King 22.2 and of Iosiah after him much more are godly mens examples very efficacious in their sufferings and in their deaths when the spirit shall joyne with them Iam. 5.11 as how hath the patience of Iob beene a patterne unto succeeding posterities Iob 1.21 wee want not many examples to prove how the blood of the Martyrs have beene the seede of the Church 2 King 6.22 23. If Elisha did so calme the Syrians by that example of patience and kindnesse so that they came no more to annoy and infest their land how much more may the patience of godly men perswade others to lay aside their cruelty and mortifie their strong corruptions CAP. XIX The manner how the spirit doth mortifie corruption COme wee now to the manner how the spirit doth mortifie corruption 1 The spirit sheweth the way how wee should mortifie the corruptions Esa 30.21 thou shalt heare a voyce behind thee saying this is the way walke in it When ye turne to the left hand or to the right it carries us through were it not for this assistance wee should either stand still goe no further or else turne aside either on the right hand to superstition Esa 50. to walke in the light of our owne sparkes and in the fire that wee have kindled or on the left hand to profanesse and to hardnesse of heart to commit iniquity with unsatiable greedinesse therefore that prayer of Moses should be ours Exo. 33.13 O Lord if I have found grace in thy sight shew me thy way now a man is theÌ„ in Gods way when hee goeth about his worke with carefulnesse Prov. 45.10 15. when a man devotes himself to his worke and takes pleasure in it as it was said of the Kings daughter that shee should forget her owne people and her fathers house which is a hard businesse and this was to be done chearfully and freely so when we do leave our dearest lusts Ioh. 8.44 and cast off the yoke sathan Eph 2.1 who is a father to the children of Belial and a Prince that raigneth over their consciences we must do it cheerfully as it is in the sweet song of Deborah Iudg. 5.2 who praised the Lord for the avenging of Israel when the people willingly offered themselves It is certaine that wee have then cause to blesse the Lord Deut. 20.5 6. when that God makes our heart willing to serve the Lord. It was a rule in the Law that if any man had builded a new house or planted a Vineyard or married a wife that hee should not goe to warre that yeare the reason was because that hee could not do it willingly out of that love and affection he had unto his present expectation of gaine and comfort lest that which hee had left at home might make him lesse willing to adventure his life or at least to turne backe before the battell was ended so any man that goeth to warre against his corruptions let him know this that if there be any thing in the world that his heart stands affected unto which maketh him