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
they winne the maine battell so is it in this spirirituall contestation and contention between the law of the members and the law of the minde 1 Degree Heb. 12 4. Gal 5.17 Venit avaritia vendicat in me sibi sedem jactantiacupit dominari mihi Superbia vult mihi esse Rex luxuria dicit ego regnabo ambitto de tractio invidia iracundia certant in me ipso de me ipso cujus ego potissimum effe videor Ego quantum valeo resiste renitor quantum suvor dominum meum Iesum reclamo paule post dico non habeo regem nisidominum Iesum veni demine disperge illos vertute tua regnabis in me quia tu es ipse Rex meus Ber. him 4. betweene true grace and corrupt nature 1. First is in that strong relâ—ctancie that the spirit maketh against the flesh so as there is very hard strugling who shall winne the victory gravis lucta saith Saint Bevnard non contra hostes sed contra hospites a grievous warre it is and the greater that it is not against enemies but guests howbeit they are in deed secret enemies The flesh musters up all her forces and sets them in battell aray which as they are many in number so are they strong and resolute every one ambitious of a crown but now the soule it flyeth unto Christ as a prisoner of hope oppressed by the enemy unto his strong hold Zach. 9.12 That as the Jewes would have no King but Caesar so a Christian will have none to raigne over him but Christ this reluctancie is the greater in me quia tu es ipse Rex mous Bet. him 4. because that the object of their contention is exceeding weighty it is as much as a mans soule is worth it is the losing or winning of a Kingdome it is not pro finibus not for the bounds but pro haereditate for the inheritance and therefore it is that neither side will yeeld to the other Sathan will not yeeld up his right because they once belongd to him nor Christ will not lose his right because hee bought them with a price hence it is that the Kingdome of Heaven is said to suffer violence Matth. 11.12 and the violent take it by force there is nothing to be gotten without contention That you may not bee mistaken in this businesse of so great consequence give me leave to lay downe some rules to know whether your warre bee a right warre yea or no for when our Luke 13.24 Saviour doth exhort us to strive to enter in at the straite gate he tels us that many shall secke to enter and shall not be able shewing that all striving will not serve your turnes not every one that saith Matth. 7.21 Lord Lord shall inherit the Kingdome of Heaven thence it is that Saint Iames tels us that we may aske and not receive because we aske amisse and this was the reason why such as shall at the end of the world come and say Lord Math. 7.22 Lord wee have prophecied in thy name and in thy name wee have cast out Devils and in thy name wee have done many wonderfull workes why such I say should bee rejected because all this was not done in sincerity and in a right manner therefore for the clearing of it take this rule 1. They differ in ground and so the quarrell for howsoever that the I quarrell may be occasioned from the same generall ground in respect of the use of it How the naturall spirituall combate differs namely sinne 1 In the ground yet in speciall the one lookes at sinne as it is sinne the other at sinne as it brings punishment after it the one could hee escape the punishment would be glad to enjoy his finne the other is farre more willing to suffer than to sinne an example of the former you have in Cain who made no great matter of his sinne but indeed his punishment was greater than hee could beare and for the latter you have another example of Ioseph who notwithstanding the wanton sollicitations hee had from his Mistresse and withall his owne unmarried condition and being in the strength of his youthfull yeares which is most licentious and voluptuous yet behold hee repells them all with a most chast resolution Gen. 39. How shall I do this great wickednesse and sinne against God He thought not on the punishment that would follow but on the sinne as the maine thing It was a good speech of him that sayd it Anselme that hee had rather be in hell without sinnes than in heaven with them on his conscience and indeed what comfort could a man have in heaven so long as he had a hell in his conscience and on the other side hell would be no hell to him were his conscience faire therefore men should not thinke that all is well because they sind sometimes a troubled or a trembling spirit for the devills beleeve and tremble and yet are their spirits stout enough and stubborne enough against God so Jam 2.19 it may be in men by that conviction that they may have although it may not be accompanied with any sound conversion have you not seene many that when they have beene in some great straite as Balaam betweene the vineyards not knowing which way to turne himselfe either under some sad and heavie crosse or else under some present perill of death poore soules how have they quarrelled with their sinnes and with themselves as though they would never have had any friendship with them more well deliverance comes and health comes behold now the battell is over they shake hands againe with their lusts and are the same men they were but now if there be a principle of grace in you that makes your hearts rise against sinne then to say no more goe on and prosper ye valient men for God is with you 2 They differ in respect of the seat of the combate 2 In the seate the naturall combate is 1 Sometimes nothing but the distemper of the body that is the seat of the conflict a sicke body doth occasion a distempered and sicke minde is it not strange to see what strange effects that distemper of melancholy doth produce what feares and terrours have they felt at sometimes as though they had beene scorched in the flames of hell what joyes and exultations they have made at another time as though they had beene rapt up into the third heaven what conflicts they have supposed they have passed through yet all is nothing but the production of a distempered body deeply affected with melancholy Now this differs from the true combate 1 First they differ as much as the shadow and the substance one from another that combate betweene the flesh and the spirit is really true but that is but imaginary like as you see upon the stage one is a King another is a Judge another a souldier which when the action is
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
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
the enemy he comes and sowes tares hee was a lying spirit in the mouthes of all Ahabs Prophets 1 King 2.23 so hee seekes to fanne us as chaffe and to hinder our faith so do all his servants How did Jannes and Jambres resist Moses to his face 2 Tim. 3.8 Acts 13.8.9.10 And did not Elimas seeke to turne the Deputy from the faith whom Paul not unfitly calls the Child of the Devill and enemy of all righteousnesse And for their activenesse in all this they are very industrious As it was said of old of Pharises of Jesuites now that they did compasse sea and land to make one Proselyte Mat. 23.15 and when they had done made him twofold more the child of the devill than themselves and no wonder though they move so fast for they must needes goe apace whom the devill drives Chap. 6. Instructions arising from the former doctrine 1 IF then sinne be so active this sets out whence it is Whence mÌ„e are restlesse in sin that wicked men are so restlesse in sinne so as they are never at quiet unlesse they be doing something or other that makes against God and the good of his people Ps 37.12 David shewes that the wicked plots against the righteous and gnasheth upon him with his teeth and drawes his sword and bends his bow and all to slay such as are upright in heart Ps 78.12 yea hee layeth snares and seekes their hurt and speakes mischievous things and imagines deceit all the day long Esa 57. ul hence it is that they are compared to the troubled sea when it cannot rest whose waters cast up mire and dirt and indeed as long as this body of sinne is unmortified in us it will be as troublesome to us as Ionah was unto the shippe which was tossed up and downe on the waves till he was cast out for howsoever that sinne may sometime seeme to lye quiet and all in the man may seeme to be at rest yet alas it is neither a true nor long peace but as it is with him that hath an ague upon him albeit when the sit is over he comes to his temper againe and you would thinke that all were well and that his enemy had left him but alas the next day the poore man is disquieted with it againe and possibly more than before so it is in case of sinne that though it may be that such a man that lives in sinne is now quiet and neither doth discover his malice against God and goodnesse without nor at present any appearance of a storme arising in his owne conscience within yet that unmortified body of death that lodges within him will not rest till it bring both feare at home and trouble abroad for this is the policy of Sathan to make the way faire unto us untill he have drawne us into sinne and then labours to pierce us through with many sorrower and so it was with Saul 1 Tim. 6.10 sometimes he was as calme and as well as another man but when the evill spirit came upon him then was hee like a â—ad man so it is with men that live in this case while they are in their cold blood and have no occasion offered they are quiet but if once there come a fit occasion and that be followed with a teÌ„ptation then are they as tinder to the sparke that presently kindles and which begets a great flame Iames 3.5 behold how great a matter this little fire of sinne kindles 2 Whence suddenly wicked 3 This shewes whence it is that men are so suddenly wicked surely it must be from hence because that sinne is so active as it is the activenesse of sinne makes a man impatient of delayes one being demanded why the earth was every where so fruitfull of weedes and yet so much ado to make fragrant and pleasant flowres to grow albeit it were with much cost and paines answered that the earth was the naturall mother to the one and stepmother to the other it is so in this case the earth of our hearts doth bring forth sinne of it selfe and hath the seede in it selfe but for grace alas it is a step-mother unto it all that wee can doe is little enough to bring it to perfection whereas this body of sin is marching on like Iehu the sonne of Nimshi with much rage and malice neither fearing God nor reverencing man when the old world began to corrupt their way Gen. 6.4 they are sayd to have had to their children mighty men and men of renowne or of name and the reason because they were mighty in wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had got themselves a name of infamy the way of sinne is downe hill and can hardly stay it selfe till it come to the bottome little do men know how deepe hee may fall that is a falling into sinne if hee fall not as Eutychus that fell from such a height that he was taken up dead yet may hee fall at Mephiâ—osheth did and receive such hurt by it that he may never claw it off all the dales of his life 3 The rise of hypocrisie Intus Nero foris Cato totus amb guus pars prima Leo postrema Draco media ipsa chymera Hier. ep 5. 3 That a man may be a notorious sinner and yet have a shew and colour of piety so those that were proud heady high minded c. yet they had a forme of godlinesse a rule that they went by in show within as base as Nero without as austere as Cato Such were the Pharisees that sought out wardly to justifie themselves but God knowes your hearts saith our Saviour Luk. 16.15 that is howsoever men could not yet God both can and will Hypocrisie is one of the fairest garments that this body of sinne can be covered withall because that by this meanes the hypocrite is hidden both from others and from himselfe from others by this it hath beene that so many have shewed unto men to have had the voyce of Iacob and the hands were the hands of Esau and have pretended great piety when their intentions have beene barbarous and most prodigiously impious As Jezabel pretends a fast 1 King 21.9 and intends murther and Absolon pretends the performance of a vow 2 Sam. 15.8 yet intends treason nay the worst of treasons against his own father those preachers of Philippi pretend to preach Christ Phil 5.15 but their intentions were malitious but howsoever they thinke by this means to deceive others 2 Tim 3.13 yet in the issue they deceive themselves for while they are a deceiving others they doe indeed deceive themselves and it were better openly to sinne Meliâ—s est aperte peccare quam santitatem simulare Aug than to dissemble sanctity and be you sure whosoever you are that carry a heart and a heart a ballance and a ballance that God will finde you out and shall smite every such
body of sin For the more distinct handling of the point consider that mortification may be distinguished as something that is externall and without us Mortification is externall or else as something that is internall and is done within us as it is externall so it is said to be a legall mortification when as a man is dead in law as a melefact or is said then to be a dead man when hee is condemned so sinne is then said to be dead when it is forgiven Rom. 8.3 and God is said to send his sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh that is that sinne should be as certainly put to death as it was certaine that Christ had taken our nature on him a great comfort it is to a distressed soule that doth cast it selfe upon the Lord Jesus Christ though at first it doe not apprehend the power of sinne mortified yet apprehending our plentious redemption purchased by Christ hee concludes that sinne shall certainly die because Christ hath already condemned it and as David sayd 1 Sam. 20.3 when Ionathan did perswade him to the contrary As the Lord liveth and as thy soule liveth there is but a step betweene mee and death so whatsoever conceit the soolish heart of man may have that his lusts are so strong as there is not possibility of subduing them yet for as much as the matter is now in the hand of Christ who hath past sentence on them it is certaine that there is but a step betweene them and death Internall Initiall 2. Internall mortification is either initiall or renewed initiall mortification it is that first worke of sanctification whereby the force and vigor of sinne is broken and the body of sinne hath received such a deadly wound as maketh it incurable though a man in this case may goe as the woman did from one Physitian to another to have the issue of blood stayed yet will it bleed still there is no Balme from no Physitian there Jer. 3.22 now this initiall mortification is either generall or speciall Initiall Generall Luke 15.8 1. Generall when there is a generall blow given to every sinne when wee doe as the woman when shee had lost her money did sweepe the house not onely some but every roome of it the whole house thus shall wee bee sure not to leave any sinne without the marke of death upon it wash your hands yee sinners James 4.8 and purifie your hearts yee double minded that is that man that is truely mortified is such as is all over mortified that is there is no actuall sin that stickes to his hands nor any inward corruption that he doth allow of in his heart The Pharisees were strict in the tradition of the washing their hands but negligent of purging out the hypocrisie of their hearts So likewise the curse that is annexed unto sin and doth follow it as sure as the day doth the night so sure will wrath follow sinne Had we not need then to bee very much grieved for them Matthew 15.2 and to mourne in secret untill they be slaine in us Though Jobs afflictions were many and great Job 1.14 yet there is this remarkable that there was one in every of these trials that escaped to come and tell him so is it in this case with many that though there may seeme to be a great mortification of sinne yet behold one or other doth make an escape and comes and tels us that all is not mortified such a man is wise and liberall but yet hee is proud such a one is humble and courteous but yet hee is covetous a third is devout and religious and yet full of disordered passions so that though men seeke to colour over their sinnes with never so many faire pretences yet if it be not so indeed somthing will escape as shee said to Peter Matth. 26.73 you are sure one of his Disciples for thy speech bewrayeth thee so something will discover them at one time or another either pride or their covetousnesse or their passions like a dead Fly spoyles the whole box of precious oyntment 2. There is a speciall mortification of speciall sinnes 2. Speciall that although for sinnes of ignorance a generall mortification will serve the turne and is acceptable to God yet because that there is much deceit lieth in generals wee must descend to particulars as David saith I know mine iniquity Psal 51.3 and my sinne in ever before me is it not I that have sinned 1. Cron. 21.17 Againe all sinne is not of equall proportion but some are weaker and some stronger like the sonnes of Zerviah and they are not unlike to that kinde of evill spirit that is not cast out but by prayer and fasting much adoe there is to subdue them there is some bosome sinne that is so sweet and pleasant as it is compared to our right hand in respect of the profit of it and to our right eye in respect of the tendernesse of it now against this we must contend for as long as such a speciall corruption lives in us like as Pharoahs thinne blasted eares of corne it devoureth the fat ones so will that sinne eate up all your spiritual comforts or as Saul said concerning David as long as the sonne of Jesse lives the Kingdome shall not be established to you meaning Jonathan so I say as long as you do not contend against your speciall sins the Kingdom of heaven will never be established unto you therefore labour to finde them out one by one and having found them pursue after them as the revenger of blood till you have slaine them that you have may come to carry tidings of the fall of the rest 2. Renewed in case 2. The next is renewed mortification Daily incursions fruits of sinne that is in case that we renew our sinnes we must renew this worke also and this is either in regard of those daily infirmities that are the fruits of this body of sinne that is in us or else in case of a relapse or falling fowly into some great sinne which doth waste the conscience and therefore when wee have given unto sinne some deadly blow wee must not then thinke that the worke is done for it is with us as it is when a Ship springs a leake though they pumpe up the water yet will it fill againe so is it with us there is such a corrupt fountaine as will still bee troubling of us the same reason that may move us to say give us this day our daily bread may also prevaile with us to say forgive us this day our daily sinnes it should bee our care every day to consider our wayes and to examine our hearts and not suffer our temples to take their rest nor the eyes in our heads untill such time as wee have caused our daily sinnes to sleepe the long sleepe of death beleeve it if we
would doe this wee should sleepe more quietly live more peaceably and dye more comfortably this is that same wherein we may rejoyce for by our rejoycing that wee have in Christ 1 Cor. 15.31 we dye daily Now to mortifie sinne every day is more easie because it doth not get that strength that it doth if it be let alone the fire is quenched best when it is but a sparke and a banke of the Sea is easily repaired at the first so is it in case of sinne before this sparke of sinne ever set on fire the whole frame of nature and before this Ocean of lusts have made such a large breach in our conscience as that which would have beene but the worke of a few houres becomes the worke of many moneths 2 In case of a relapse 2. In case of a relapse or of some great sinne thath ath beene the case of divers good men they have fallen out of one sinne into another to the wounding of their owne conscience to the stilling of the good motions of the holy Ghost and to the opening of the mouths of the wicked to blaspheme the holy name of God and that holy profession they had taken in hand now as we see by experience a relapse into a disease is dangerous so a revolt into sinne is very dangerous because a man sins in that case against light and against conscience and gainst the good motion of the Spirit and makes way for the great enemy to returne with a greater strength now by how much the disease is more dangerous by so much is the cure more difficult how beit the matter be hard yet it is not impossible therefore in such a case and to that end you must not deceive your selves you must search out the cause wherefore this evill hath befallen you as it was when Israel turned their backs on their enemies Joshu 7.8 Joshuah sought out the cause and sound that there was one Achan that had troubled the whole campe So should wee never cease before wee have found out the cause And when you have found it say of it as Soul did in another case when as God answered him not 1. Sam. 14 38.39 know and see saith he wherein this sinne hath beene this day for if it be Ionathan my sonne hee shall surely die so say I to you shew no pitie on it for sinne can shew no mercie and therefore good reason that it should have judgement without mercie alas brethren lust is so deare unto some men that they will undoe themselves and their soules to enjoy that as it was said of Iacob Gen. 44.30 that his life was bound up in the life of Benjamin so may I say that mens hearts are so folded up in their lust that you may as well pull out the one as purge out the other CAP. VIII Containing the second distinction Inartifitial Imperfect Perfect MOrtification is either perfect or imperfect perfect mortification is that when there is a totall abolishing of all sinne so as there is nothing that doth remaine As God is said to wipe Ierusalem as a man wipeth a dish and turneth it up-side downe So when as sinne shall bee so wiped out as there is none of the venome of sinne tthat doth remain or sticke to us 2 King 21 13. but all is wiped off and utterly extinguished but this cannot bee expected in this life not that God cannot but that in his wisedome hee seeth it not fit 1 Cor. 13.9 we know in part and we prophecie in part but wee must not looke either for an absolute perfection of holinesse nor for a perfect freedome from sinne untill wee put off these Tabernacles which when they shall bee restored again at the resurrection then shall wee bee as the Angels of God without either staine or remainder of sinne this shall be done hereafter but not now for these reasons 1 Reasons why none perfect 1. For the manifestation of the power of God that though wee have corruption within and fighting without the great enemy that casts his fiery darts at us yet the Grace of God is sufficient for us and his strength is made perfect in weaknesse 2 Cor 12.9 Haec praesentis vitoe tuoe perfectio ut te imperfectum agnoseas this is our greatest perfection to see our imperfections that so wee might glorifie God the more It was as great a power of God to keepe Lot in his integrity in that sinke of sinne that City of Sodome as it was to free him from that shower of Brimstone that fell upon it so is it as great a power to keepe his grace in the midst of such corruption as to have free us from it by his absolute power at the first or to keepe a sparke in the midst of the Sea 2. To put a difference betweene viatores and comprehensores betweene such as are in their journey to the new Ierusalem that is above and those that are Citizens there already No man hath the Garland before the victory nor the reward before the race be run we must not looke for a Heaven here and another hereafter Hic conten demus ut alibicoronemur wee contend here that we may receive a crowne hereafter we are not to expect that which is not promised Nay hee hath told us that his Kingdome is not of this world Reason 3 3. To make us prize Heaven the more where wee know wee shall bee free from sinne and desire to be dissolved the more that so wee might be separated from this enemy that disturbes our peace this enemy is hee that makes us like those Hebrewes to hang up our Harps and to weepe by those bankes of Babell when we remember mount Sion which is above it was Christs usuall journey from Bethany to Ierusalem from the house of mourning to the vision of peace so must we mourne here that we may rejoyce hereafter Reason 4 4. To let us see the fulnesse of Adams sinne for if that we should have sinne removed as soone as we are borrne wee should never be sensible of the greatnesse of that offence nor of the weight and burden of originall corruption for if you would reason but thus with your selves if the weight of sinne be so intolerable and the burden so heavie to a man regenerate that he cries out woe is me for I am a man of polluted lips Es 6.5 and dwell amongst men of polluted lips if hee complaine O wretched man that I am Rom. 7.24 who shall deliver mee from this body of death if we our selves groane under the burden of sinne that is upon us what would the weight of it be if God should lay it on in the full measure then would wee cry out as Kain that our punishment would be greater then wee can beare as they by finding out the length of the Gians foote found out the length of his whole body so may wee by the weight
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
that when Sathans malice was made manifest to the ful yet so as Iob looks hither in conclusion saith God gives and God takes whereas if he had looked lower hee might have said God hath given and the Devill hath taken but the humble spirit desires not to bee troubled with what the Devill or man can doe unto him because he knowes that they are but instruments and rods in Gods hand to correct his children withall therefore he falleth downe before God and kisseth his rod and cals upon his name and then the Lord harkens and heares and puts his teares into his bottle and in his good time will heale his soule In one word as it is said of the Philosophers stone that what metall soever it toucheth it turnes it into gold so is it with this sorrow that what crosse or disaster soever it doth meete withall it makes it an occasion to worke in him godly sorrow to repentance never to be repented of 3. It mends all it make up all breaches Esa 1.16.18 wash you make you cleane take away the evill of your doing which is done by this worke of mortification and mourning for sinne and then saith God let us reason together and then though your sinnes were as red as crimson I will make them as white as wooll herein is the excellencie of godly sorrow if you have losses in your estate or crosses by your children or injuries by evill men you may fit downe and sorrow till you can weepe no more but now halfe of this were it godly sorrow though your sinnes be as blacke as hell yet God will make them as white as snow if a man bee old the skill of all the Physitians cannot make him young againe but a man that is truely humbled for sinne the Lord Christ redeemes his life from death Verus penitens simper est in labore dolere delet de prateritis laborat pro futuris cavendis Ber. and renewes his youth like the Eagles that as they report of the Eagle that when shee growes old and cannot eate for the length of her bill with much adoe shee gets it broken and then fals to her meate as if she were young againe so it is in this case when wee have cast away all our abominations and our doings that were not good though with much adoe then shall we renew our lives as the Eagle and be made fit to sit among Christs guests at the marriage feast when he makes us a feast of fat things Isa 25.6 and wine when the lees are well refined 3. The third thing in this sorrow is how long it should continue to this we answer that as we sinne daily so wee must sorrow daily and because all sinne is not of one magnitude or proportion therefore it doth admit of degrees but if we speake of initiall mortification which is the thing chiefely in hand the first work that is begunne in the soule then I say 1. Wee must mourne till the generall frame of sinne be dissolved till the regiments of sinne be taken downe Judg. 14.17 Sampsons wise did never cease weeping untill shee knew his riddle so should wee never cease till we know-that our sinnes are dissolved and purged out Alasse what comfort can a man receive so long as hee remaines a slave to his hust 2 Sam. 12 20. and is under the Prince of darkenesse but now sinne is slaine in us and dead in us then we doe as David did when his child was dead hee then at oft from the earth and waâ—nt and anoâ—hed himâ—â—lfe and changed his apparell and came into the house of the Lord and worshipped and then came into his own house and are bread when we find that this child that wee have begotten by our sinne is dead we should doe the like then cheare up your hearts and worship God that hath given you victory against it It was comfortable neves that was brought by the Angel unto Ioseph Mat. 2.20 Returne into the land Israel for they are dead that sought the young childs life so say 〈◊〉 it will be a great stay to our soules to heare that the body of death is dead within us that sought how to destroy our soules 2. We must mourne till he that hath wounded us shall come and heale us Hos 6.1 come say they let us returne to the Lord for he hath borne us and he will heal us he hath smitten us and 〈…〉 It 〈◊〉 an easie matter to wound but not so easie to cure and heale again it is the prerogative in this case that belongeth chiefely to God the flesh can vex us and Sathan can teare and trouble us and wound us but none of these can cure us againe but now God can as well heale as wound here is one thing further to be observed that the Prophet doth not say that sinne or Sathan hath wounded us and God will heale us but he hath wounded us and he will heale us and bind us up for a man may have these wounds by sinne and Sathan and yet no true ourâ— the cure that these Physitians can give us are of no value is either to cast a man into a deepe or rather a dead sleepe of security and harnesse of heart or to suffer him to fall into despaire and haâ—â—â— his owns and by an untimely death as Iudas and Iuliâ—â— did but where God once by his spirit smites the heart with true remorse for sinne then he is moved by the same shirit to seeke unto God for the cure of that wound as it was with Elisha 1 King 19 19. that after the Prophet Elia had put his mantle upon him he presently comes after him so whereas the Lord shall be pleased to works in us a true sight of our misery he never doth it without some hope of mercy that when we seele our burden we might likewise come unto him for case and comfort Psal 103.13 these are those comfortable speeches that as a father pittieth his owne children Mat. 12.20 so the Lord pittith them that feare him and that promise hee will not breake the bruised Reede nor quench the smoaking Flax c. and that exhortation Mat. 11.28 come unto me all yee that are weary and heavie laden and I will ease you CAP. XIV Shewes thee other properties of Contrition viz. shame indignation and revenge THe next thing in contrition 2 Of shame is to be ashamed of our sinnes and to loath them for the more the heart is broken for sinne the more it is ashamed for it Job 42.6 as when Job saw himselfe in his colours then hee did abhorre himselfe in dust and ashes Ezeck 36.31 and the Prophet shewes that there should come a time when the Lord would smite the hearts of men that they should remember their owne evill way and their doings that were not good and should loath themselves in their owne sight for their iniquities and for
because God hee judgeth of a mans actions according to his heart which if that bee unsound then will all the actions bee no better Thence i◠the complaint made by the Prophet Es 33.31 they come unto thee as the people commeth and they sit before thee as my people they heare my words but they will not doe them for with their mouth they shew much love but their hearts go after their covetousnesse while men deale thus with God and behave themselves no better in his service they may not unfitly bee compared to the Water-man that while he roweth one way he lookes another wash your hands therefore yee sinners and cleanse your hearts Jam. 4.8 yee double minded men wash your hands by reformation and your hearts by true contrition otherwise you are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double minded Mat. 12.33 therefore make the tree good and the fruit will be good therefore now if your heart be good so will your actions be for out of the abundance of the heart the mouth speaketh the hand worketh the eare hearkneth and the whole man moveth Therefore there must be great need of contrition to the end 4. Of the way that is made for Christ 4. There is a necessity of it in this regard in as much as it makes way for Christ to dwell in our hearts Esa 5.7.15 Luk. 14.15 when our blessed Saviour tels his Disciples whither they should goe and where hee would eate the Passe over you shall finde saith he an upper roome furnished and prepared there make ready for us so it is also in this case into what heart Christ intends to come and to make it his Chamber of presence Eph. 3.17 it must be prepared for him by true humility and contrition of spirit wash you make you cleane c. Esa 1.16.18 and then come saith God and let us reason together till then you are not fit to draw neare unto God When the people of Isreal had committed the great sinne in the making of a Calse the Lord tels them Exod. 3 3. that so long as they kept their ornaments on them it was in vaine to make suite unto him put off therefore saith he your ornaments Eph. 4.22 that I may know what to doe unto you so must we if we expect Christ to come into our hearts put off the old man which is corrupt by deceitfull lusts so long as lust rules and raignes in the heart so long Christ is kept out but now when by true contrition we cast away our transgressions and banish out the old inhabitants then Christ he will enter in and dwell there but first he will cast out buyers and sellers and money changers they shall not neast and rest themselves in his Temple he will cast out and overcome the world and our strong corruption and make us to abhorre and avenge our selves of our sins then he will say this is my house here will I dwell and I will establish it on such a foundation as the gates of hell cannot prevaile against CAP. XVI The third more neere degree of Mortification in the killing of sinne THe last degree of mortification is the slaying of sinne the execution of it whereby wee are said to bee crucified unto the world Gal. 6.14 that is I am not so low and vile in the esteeme of the world Rom. 6.6 but the world is as base and contemptible unto me the same Apostle shewes that the end why Christ was crucified was that the body of sinne might be destroyed What kind of death the death to sin is 1. This destruction and death of sinne is a lingering death a man dieth by degrees as the death of the Crosse was they hung a long while before they died and the more strength the longer so the stronger that sinne is the longer it will be a dying as it is with a man that doth beleager a strong forte and where stout and valiant men are they will suffer much penury and hardship and hardly bee brought to yeeld untill the last man so is it in such a case here is such a strong hold of carnall reasons and corrupt lusts set up within us and be fortified by Sathan and strong and desperate resolutions that it will bee a long time before wee can get the upper hand and the victory over them and when we have gotten the victory yet still they will trouble and disquiet our peace as the Lord would not drive out all those Nations from among the people of Israel Josh 23.13 but they were as thorns in their eyes and scourges in their sides and were not utterly cast out so may I say that these lusts they will be so unto us all that we can doe will be this not to suffer them to raigne and to weaken their strength by degrees 2. It is a painefull death to mortifie and to kill sinne it cannot be done without much paine hence it is called Circumcision Jer. 4.4 circumcise your selves unto the Lord and take away the fore-skinnes of your hearts that this was a sore and painefull thing may appeare in the sorenesse of the men of Sheehem the third day Gen 34.25 and by that speech of Zipporah unto Moses a bloody husband thou art Exod. 4.26 because of the Circumcision and indeed when we consider what prayers what teares what revenge and what wrastling it hath or may cost you you will say that there is need of much faith to defend your selves much skill in Gods word to offend your enemy and much patience that in the midst of this conflict that you may not breake out against God into impatient speeches Pro. 14 10. the heart in this case knows his owne bitternesse no man else can tell it nor is able to expresse it what sightings and feares within and what troubles without as that the poore soule findes such waves and stormes in his conscience that hee is like Noahs Dove knowes not where to rest his foote not where to rest his soule as you may see in the case of Job and Paul and many times strong Christians are not without strong assaults and conflicts the enemy when he is a dying is often the most desperate and sometime good men apt to bee surprized with spirituall pride and to thinke that either he is so good he ought not or so strong hee feareth not to be tempted in such a a case hee hath neede of a temptation that hee may the better know himselfe and seeke out unto Christ as they when they were tossed with the waves say help Master Mat. 8.26 or else we perish 3. Though sinne cannot be utterly subdued yet may it be greatly diminished and the power of it enervated and abated though the Cananites were not utterly subdued yet were they very low brought so sinne may by this worke of mortification be brought very low as it was with the widdow of Zarephta her store
to hinder us in the way of the spirit the Asse in the Law was to have his neck broken and not be offered unto God and the reason was because it was a dull creature so it is in this case that the flesh is dull and heavie and if so bee wee bee not stirring and zealous in our way the flesh will draw us backe and keepe us so farre backe in the way to salvation as that we had need to wish that the Sunne and Moone might stand still in their stations as they did in the time of Ioshuah or else it is to be feared we shall come short of our expected journey to the Kingdome of Heaven nay in doing the worke of the Lord negligently instead of a blessing we procure a curse upon our selves Jer. 48.10 every sacrifice in the Law was to be salted with fire Mark 9.49 that is there was to be the salt of wisedome that they did performe duties with discretion so there must bee fire of zeale that the services may be living and vigorous Rom. 12.1 3. If you would not give liberty to the flesh give God his full due the more you give to God the lesse you have to give to the flesh â—ccl 12.1 give unto God the chiefe of your time remember him in the dayes of your youth because that is the most seasonable time to give unto God our first fruits and the beginning of our strength and it is the time of most certainety for it is as the spring and summer of our dayes it is most likely that we shall doe God most service then a man will put a man into his Vine-yard when he may doe him the most worke so if we waite on the Lord in the dayes of our youth it is most likely then wee shall bee set into our worke and such a worke as shall not be without a happie reward Secondly give the Lord the chiefe of your indeavours the end to which you came into this world is not so much to plow up your lands or to digge in the earth or to follow your trades and to cumber your selves with Martha about many things Phil. 2.12 2 Tim. 4.7 1 Cor. 15. but it is to worke out your salvation with feare and trembling and to fight out your good fight never be weary of well doing knowing that in due time you shall reape if you faint not I doe not say that men should neglect their callings for he that provideth not for his family is worse then an infidell but this I say that he that is so carefull for the world that hee doth neglect his soule and the service of his God is little better then an Atheist yet let me tell you that the plough that doth plow your grounds must rather stand then that which ploweth up the fallow grounds of your hearts and you must not spend so much time in your shops as there by to neglect the trade of your soules nor be so busie about your counting-bookes as to forget that great account that you are to make with God for howsoever this may bee good husbandry amongst men yet sure I am it is none of Gods husbandry as that Prophet said unto Ahab 1. Kieg 2.38.39 behold saith he there was in the battell a man committed unto me but on these termes that if I kept him not my life should goe for his c. but while I was busie here and there the man was gone so it is in this case that while a man is busie about this and that thing that a mans dayes are spent and hee drops into hell before he is aware and loseth his soule for the satisfaction of his lusts First labour in the last place to bee alwayes on the growing hand to adde unto your faith vertue to your vertue knowledge to knowledge temperance to temperance 2 Pet. 1.5.6 brotherly kindnesse love c. then he concludeth that if these things be in you and abound yee shall neither be barren nor unfruitfull That as the spirituall part doth increase so the flesh and corruptions they doe decrease and go down 2 Sam. 17.16 Though Vriah was a valiant man yet when he was set upon by strong men then he fell and was overcome so it is in this case that though corruption cannot be denied but to be a potent enemy yet when it is set upon by these graces it will fall and bee deprived of the power it hath CAP. XXI Mortification of sinne makes Christians live with comfort and die in peace 2 THis shewes unto us the way to leade a comfortable and a contented life and to die a peaceable and joyfull death it is chiefely when we finde the power of sinne mortified and subdued by us for what is it that will distract the minde and disquiet the conscience more then sinne will this is that one thing that doth separate God from us and us from God Es 59.2 and is the cause whereby we are plunged into so many feares and why our minds hang in suspence and that our hearts are often pierced through with many sorrowes wee would have fewer cares in getting of worldly things lesse feares in heaping them up and bee very little disquieted at their losse were it so that there were not in us a covetous heart Gal. 6.14 were we but crucified unto the world James 4.4 and the world unto us then would we be friends of God and this would follow that we would be at enmity with the world there would be no heart burnings James 4.1 1 Pet. 3.4 nor malicious speeches and cruell deeds were it not from those lusts that warre in our members were there a meeke and a quiet spirit which is much esteemed of God while Acan was in the campe and his sinne not discovered nor found out there was no peace to the campe nor power to prevaile against the enemies but when he was discovered and justly punished then they went on and prospered so likewise while sin is not acknowledged nor a holy revenge taken against it so long there is no peace in the conscience but if that our hearts be once wrought to a holy indignation for our offences then feare not but there is way made for the entrance of that peace of God which passeth all understanding therefore if we would have that peace that is fraternall among brethren or that which is internall in our owne hearts or that which is eternall with God for ever then mortifie our lusts which are the causes at the first to deprive us of our peace and while they live will be fomenters of our discords but were they mortified this enmity that they have wrought could not live As Jonah said cast me out and the storme will cease so say I cast sinne out and there will be an allaying of all these garboiles that are in the world and making up of that breach betweene God and us they have a rule
in Law moritur causa cum corpore that if the man die the suite falleth so is it here that if wee die to sinne then this suite will fall betweene us and God where there is no wood saith Solomon the fire goeth out Proy 26.20 so where there is no talebearer the strife ceaseth what is this wood but sinne and what maketh so great a cry in the eares of God as sin doth therefore take away sinne and the contention will be at an end 3. The third instruction that we may observe hence is this that it is an hard thing to mortifie our sin it is as hard to finde out a disease as it is to cure it the Philistins did quickly over-come Sampson when they found where his great strength lay it is easie for a man in generall to say that he is a sinner and yet if you should runne over the Commandements and come to particulars he would cleare himselfe as not guilty of any and say as the young man did all these have I done and like the Harlot Mat. 19.20 Prov. 3.20 wipe her mouth and say I have done no wickednesse therefore your care must be to search out wherin the great strength of sinne doth lye and therefore we must labour to take the light of the word to direct us and desire God that he will give us the light of his holy spirit to open our eyes that we may bee able to see and know our owne sinfull hearts and when wee have found it set upon this worke with courage and resolution 1. Againe another thing that makes sinne so hard to be mortified as that marriage that is made betweene sinne and us Rom. 7.4 after the people of Israel had mixed themselves among the Heathen and made marriages with them they were wonderfully hard to be brought to leave them Ezr. 10. so when as a man is married unto his lusts so it is a hard thing for a man to leave them but now for a man to kill his wife this is much more difficult It was a hard matter to flesh and bloud for Abraham to sacrifice his sonne and yet at the commandement of God he did it so must we doe our obedience to God must exceed our love of our sinnes though the matter be difficult yet it must be done as Iephtah when he had made a vow unto God though it turned afterward to his great griefe so to part with his onely daughter yet saith he I have opened my mouth to the Lord and I cannot goe backe so may we though that we finde the matter to be hard that we are about to doe to leave that we love so dearely yet resolve and vow against it and when we have so done then say as he did I have opened my mouth unto the Lord and I cannot goe backe nor can I alter what is gone out of my mouth 3. Another thing that maketh this worke of mortification hard and difficult is the close adherencie that sin hath unto us it winds it selfe so about us as the Ivy doth about the tree till it eate out the heart and sap of it so is it in this case corruption doth cleave unto us so as it is very hard to be freed from it 2 Sam. 2.21 Abner when he fled from Joah was so followed by Hazael that he had no way to be freed from him but by sheathing his speare in his bowels so it is in this case there is no way to be freed from these corruptions but by slaughter of them they will not be driven away with neither faire nor foule speeches you may scare away a dogge with harsh speeches but you cannot doe so with a Lion sinne is of the brood of the old Lion the Devill that will not bee easily driven away nor over-come therefore seeing it is that doth so beset us and doth cleave so hard unto us Heb. 12.1.2 let us shake off every thing that presseth downe and sin that doth disquiet us but how looking unto Jesus the author and finisher of our faith as they that looked on the brazen Serpent were cured of the sting that they had received of the fiery Serpent so it is in this case when we looke up to Christ he it is that can onely stanch this bloody issue that sinne hath made in one word frequent the meanes that God hath appointed for curing of your soules John 17.17 the preaching of the word when you come with faith then there is hope of purging the word hath a cleansing power in it as the poole of Bethesda when it was troubled John 5.4 it had a healing vertue in it Chap. 22.4 so our hearts when they are troubled by the word God heales by it CAP. XXII Our weaknesse appeareth in this that we need the helpe of the spirit THis should teach us to take notice of our owne weakenesse and how without the spirit of Christ wee can doe nothing We beare about an ignorant mind a perverse will violent pasions that have in them an aptitude to all sin and wickednesse that as Adams actuall sinne corrupted his nature so our nature on the other side corrupteth and defileth our actions so as the streame cannot be good because the fountaine is corrupt fall wee may but rise wee cannot wee may plunge our selves deepe into the pit of finne but to recover our selves hoc opus hic labor est this is a worke beyond our strength wee cannot contract uncleannesse upon our selves but when wee have done wee cannot wash it off and though we should use never so many outward meanes to that enâ— yet were it not that the spirit goe along with us though we wash our selves with snow-water Iob 9.31.10.1 our own garmeÌ„t would defile us and make us uncleane Therefore it will be necessary that wee should examine whether we have the spirit of God yea or no which will be able to helpe up and beare us out in this businesse 1 It is the spirit of wisedome that doth enable us How you may know that you have the spirit to lay a sure foundation and to make such battell against the strong holds of sinne as these our lusts and corruptions cannot be able to withstand 2 Tim. 1.7 we have not received the spirit of feare but of power of love and of a sound mind where there is this sound mind there must needes be power and love such is the force of the spirit that it is set out by the rushing of a mighty winde and by the fire a mighty element so as nothing that is combustible can stand before it Now when God shall say awake O North Can. 4.16 and come thou South and blow upon my garden when he shall call the spirit of bondage which is as the North wind to terrifie and amaâ—e us for our sinnes and then shall send his spirit of adoption as the South wind to make us fruitfull in repentance and in the
I done unto thee Mich. 6.2 testifie against mee now when we heare God to shew so much discontent in his be wayling of our sinnes it should be a strong motive to make us to be waile our owne sinnes and offences against God 2 Consider that sinne is it that doth separate God from us and us from him thence it is that sometimes God hath left his people Ier. 12.7 I have forsaken mine house I have left mine heritage and delivered the dearly beloved of my soule into the hand of mine enemy It must needs be a great matter that makes a man to leave his house and forsake his heritage either the house stands nâ—eâ—e untoward neighbours or it is in a bad soyle the water is nought the ground barren or else it could not be a man would leave it so here when a man spends his life among notorious and wicked men and shall be like the unfruitfull ground Heb. 6.7.8 that bringeth forth nothing but thornes and bryers then it is to be feared that the Lord will leave him and will pull down the hedge of his providence and cause all the beasts in the field to come and devoure Esa 5.4 now when we see that Christ and sinne will not comply together O labour then to mortifie your corruptious that separate God from us and us from him and hinders good things from you 3. Consider those grievous punishments which have fallen on men by reason of sinnes both on whole Nations and on particular persons see how the foundations of the great deepe from below and the windowes of heaven from above were set open by the sinnes of those times how the clouds contrary to their nature dissolved into a shower of Brimstone and fell on that sinfull City in one word wherefore was Kain smitten with such feares and Herod smitten with wormes was it not for sinne Lastly if God would ever have spared any hee would have spared his owne sonne but Christ undertaking to become sinne for us he must not be spared but must suffer a sorrowfull and a shamefull death for that cause sure then if God have beene ever so severe that he would not spare sinne it should be our care that we should not spare it 2. Consider that if you doe not mortifie your corruptions then you are first under the power and servitude of Sathan he that walketh in sinne is a servant of sinne and while he promiseth liberty to himselfe Ioh. 8.34 he becommeth the servant of corruption 2 Pet. 2.19 for of whom a man is overcome of the same he is brought in bondage for as it is with a servant hee doth not his owne will but the will of his Master so is it with a man that is in bondage unto sinne and Sathan is servant thereunto as it is with a ship when the Rudder and the Anchors and Masts are broken that it is carried whether the tempest will force it so deplored is a man that is unmortified he is carried whither the flesh and Sathan will have him led captive he is at his will but were the power of sinne mortified we should finde that these temptations would fall from us as the Viper from Pauls hand and would not prevaile against us Suppose a man have a strong house and great fortifications about it yet if there be but a servant within that can unlocke and unbolt the doores there is no safety there so suppose there be never so many good gifts in a man yet if hee have his corrupt nature unmortified be assured of this then that there is one within you that will let in Sathan who will seduce you to sinne 2 If you doe not mortifie sinne Sathan will make your soules his lodging For as a mortifi'd and a sanctifi'd heart is the seat of the Holy Ghost so also an unmortified and an uncleane heart is the seate of Sathan When the spirit of God departed from Saul 1. Sam. 16.14 then an evill spirit from the Lord troubled him so it is in this case that if Christ by his spirit dwell not in you Sathan will take place as it was said of Babylon that shee was the habitation of Devils Rev. 18.2 and the kennell of every foule spirit and a cage of every uncleane and hatefull bird so a man that is not purged from his sinne the strong man keeps the house and all kind of lusts swimme in him now then that these great enemies and these noysome and hurtfull lusts may be destroyed labour to mortifie your corruption then will all these your enemies be driven away by the breath of the spirit of Christ and the brightnesse of his comming 3 In regard of our selves if we doe not mortifie sinne we cannot be but great losers by it Heb. 6.7 untill then the word is unprofitable it falleth upon us till it mortifie corruption as the raine that falleth on the barren ground it bringeth forth nothing but bryars and thornes fit for cursing so all the gaine that you have by the hid treasure of the holy Word of God and this pearle of the Gospell it is but the aggravation of your sinne and a savour of death unto you so that this word that killeth sinne in others doth but ripen them in you and this word that is wholsome nourishment unto others is but a potion of death unto you 2 Untill sinne be mortified you can have no true peace in your consciences Esa 57. ult the wicked saith God have no peace as Iehu answered the King when he said Is it peace Iehu what peace saith he so long as the whoredomes of thy mother Iesabell and her witchchrafts are so many so say I what peace can there be as long as lust and the body of sinne doth remaine what peace can there be in the heart of a man As it was said that in the dayes of Shamgar the high wayes were unoccupied and travellers walked through by-wayes Iudg. 5.6 till I Deborah arose c. sountill such time as sinne is purged out there is no peace but warre no walking in those wayes of grace and peace till there be a mortification of sinne as you see it is when that the high wayes are pestered with robbers there is no safety to passe in or out so when the high-wayes of piety are pestered with lust so as the passages are stopped and there will be no security untill such time as that these be cut off but if that you can come to slay and destroy these enemies that doe way lay and fight against the soule I say then you may walke in safety and the truth is were we not enemies unto our selves we need to feare no enemy our greatest and most desperate enemies are those of our owne house even such lusts as have their breath and breeding in our owne hearts 3 The last great losse that wee doe sustaine by want of mortification is the losse of our soules which is the
greatest losse that can be for if every grasse pile in our fields were a precious pearle and every stone in the streete were a diamond and every eare of corne in our fields were so many shining chrysolites yet were they not all worth the soule but now if a man should not endeavour to kill sinne sinne will kill him Suppose wee the most fearfull and dastardly man that may be yet if he had this proposition made if thou dost not kill mee I will kill thee I should suppose that this would make him fight I tell you brethren that if you doe not slay sinne it will slay you and if you mortifie the deedes of the flesh by the spirit you shall live but if you live after the flesh you shall dye CAP. XXIV Containing a briefe explication of the last words of the yee shall live by way of motive I Have onely one motive to adde to perswade you to mortifie sinne and that is the words of my text if yee doe this you shall live life as you have heard is a large word and doth signifie not onely the life naturall but that of grace and glory now here I take it for the life of glory as standing in opposition to the death that is set over in the former part of the verse which is that eternall punishment in hell which shall be certainly inflicted on unmortified men that live after the flesh and this life that is set in opposition thereunto is that life that certainly may be obtained by such as doe mortifie the flesh and endeavour to destroy that body of sinne now this happinesse that is here spoken of if I had the tongue of men and Angels yet could I not sufficiently set it out yet to give you a taste of what is revealed that you may guesse at what is not revealed but beleeved and waited for some thing the Scripture saith of it 1 There shall be a perfect victory over all your enemies over sinne that hath beene so turbulent over death that hath beene so fearfull and over hell that is so dreadfull so as now wee may boast 1 Cor. 15.55 as he that putteth off the harnesse and triumphs because that his warfare is accomplished and our sinnes are pardoned Esa 40.2 here the Church triumphant doth change their swords into Scepters their corslets into Crownes and their garments rouled in blood into long white robes to follow the Lambe whithersoever he goeth now we may sing with the Saints the song of Moses Haleluiah unto him that dwelleth in the highest and to him that sitteth on the throne for evermore 2 There shall be a resting from all our labours from all our workes either of body or of mind so farre as they did consist in our seeking for the preservation of our present beeing or from the attainment of our future well-being here it is laid upon us to eate bread in the sweat of our faces and to indure heat and cold hunger Gen. 3 19 and nakednesse but there shall be an end of all these poore Lazarus shall rest in the bosome of rich Abraham and all the blessed Saints shall sit downe with Abraham Mat. 8.12 and Isaack and Iacob in the Kingdome of God here there is our worke of faith and labour of love our hope waiting for the accomplishments of the promises and our teares of godly sorrow unto repentance arising from a bleeding and broken heart but there our faith shall be turned into vision Hebr. 4.9 our love and hope into fruition and then all teares shall be wiped from our eyes doubtlesse such a rest there is for the people of God 3 There shall be the vision of God that is wee shall be brought into the presence of God and shall see God in Christ the beames of the Deity shall be so resplendent from Christ his humanity as that wee shall see him as wee are seene there fore our Saviour prayeth that where hee is John 3.2 John 17.24 there they may bee also that they may behold his glory a glimps of this there was in the transfiguration when Peter said it is Good for us to be here and in that of Saint Paul when hee saw things unutterable 1. We shall see with greater inlargements of knowledge No Eagles eye shall be so strong that can looke on the Sun as ours then that can looke upon him at whose presence the sight of many sins would vanish into darknesse If Adam in the state of nature could understand so much of God as to give names unto the creatures sure in the state of glory there will bee a great augmentation of that fight so that he that was an unlearned man shall know that at once that many agreat Doctor have been many yeere bearing their heads about 2. Againe in respect of the sight this sight must be glorious the light of the Sunne is no more to be compered unto it then the light of the Candle is in the light of it no nor as one observeth well it is tanquam unus maximus Sol all the whole heaven it is as it were nothing but all glorious Sun 4. Lastly wee shall enjoy the fruition of God Rabeus quod originatur in visione perficitur in fruitione that which is begun in the vision of God shall be perfected in the fruition of God Dives saw Abraham a farre off and Lazerus in his bosome but what was this to Dives it was no ease to him but as we shall see him so wee shall enjoy him hee will love us with an everlasting love and we shall live with him for ever Psal 36.8.9 nay wee shall be abundantly satisfied with the fulnesse of his house and he shall make us drinke of the rivers of pleasure for at his right hand is fulnesse of joy and pleasure for evermore Psal 16. vit If a man had a certaine measure of joy in heaven were it not full it would not content the minde of a man and if he had fulnesse were it not perpetuall it would not give content but now seeing this joy is both perfect and perpetuall there will bee full content in it To conclude all blessed and happy are all those that have mortified this body of sinne out of an hatred and holy indignation against it they are carefull to sinne no more for they shall live a life of grace here and life of glory hereafter FINIS Errata PAge 4 line 26 for but of sin read because of sin pag. 13 l. 20 for from him r. from himselfe l. 21 for him r. them pag. 14 l. 7 for in r. into l. 11 for lastly how r. lastly see how for how he r. how this enemy l. 14 for and this r. this pag. 16 l. 12 for to meete r. doe meete p. 19. l. 6 for and there r. and thence p. 20 r. 6 for some little r. to some little sin l. 7 blot out that p. 21 l. last for it is said r. it is said of fame p. 22 l. 25 for continuance it r. continuance in it p. 73 l. 16 for are neare r. are more neare p. 74 l. 4 for it is r. so it is p. 83 l. 25 for this rule r. these rules and l. 26 for ground and r. ground of and l. last blot out so p. 110 l. 2 for no r. neither p. 113 l. 14 put out one p. 128 l. 4 for it r. and p. 149 l. 21 for sin r. sence p. 154 l. 18 for he r. we p. 193. l. 1 for articular r. particular p. 208 l. 3 for go r. and go p. 210 l. 16 for then r. that p. 223 l. 2. blot out he p. 225. l. last blot out all