as the tree is such will be the fruit and if the Bramble rule it will burne up the Cedars of Lebanon Jud. 9.9 nor can we expect liberty for the Law that is in our members will lead us away captive the liberty that is given to the flesh doth but bring the spirit into bondage and what peace can we expect where there is no peace with God If then Christian thou wouldest have justice then doe justice and kill sinne before it kill thee if thou wouldest have liberty then let not sinne raigne for therein doth the great strength of it lye Sampson was easily taken when his lockes were shorne so thou mayest easily subdue sinne when the regiment of it is taken downe if thou wouldest enjoy that peace of God which passeth all understanding then make no provision for the flesh but mortifie it by the helpe of the spirit Rom. 13.13 and thou shalt have peace internall here and eternall hereafter Now for as much as this discourse is to helpe thee therein I doe therefore heartily commend it unto thee I have avoyled prolixity lest I should tyre the Reader and too much brevity lest I should wrong the matter I have the rather fallen on this subject because I find few that have done it and because I have found some such spirits as have laboured to cry it downe as altogether unnecessary after conversion If there be any such into whose hands this Treatise shall fall let me so farre prevaile with them as not prejudge what they doe not meane to reade lest they be numbered among those fooles that speake evill of what they know not To conclude Christian thou hast my labours thou hast my prayers when thou dost approach the throne of grace let me have thine Thomas Wolfall THE DOCTRINE AND PRACTICE OF MORTIFICATION ROM 8.13 But if yee through the spirit mortifie the deeds of the body yee shall live Chap. 1. An Introduction to the Text with the coherence of the foregoing part of the Chapter THe common tidings that hath sounded in our eares frō the Churches abroad for divers yeares together hath been upon the point nothing but warres and rumors of warres of leading into captivity of garments roled in blood insomuch as that country in which was plenty of corne and wine as the garden of Eden is now as a land forsaken or as a desolate wildernesse nay a very Aceldama or field of blood And howsoever wee of this Nation have but heard of this amongst us no leading into captivity no complaining in our streetes Yet the sword of the Lord hath been drown against us and hath slaine thousands ten thousands in our streets James 4.1 Now the general cause both of those lamentable desolations abroad the hand of God at home is chiefly this that we go not to warre with our selves we do not slay those lusts of ours that fight in our members for if ye walke after the flesh yee shall die not onely a death of the body but the second death the soule shall suffer eternall torment But if yee mortifie the deeds of the flesh by the spirit then yee shall live eternally To make way unto the matter in hand our Apostle layeth downe certaine differences betweene such as walke after the flesh and others that walke after the spirit 1 In respect of the object that they ayme at the one mindes the things of the flesh the other the things that are above such as a man is such is his minde a carnall man and a carnall minde the wisdome that is not from above is earthly sensuall and devillish James 3.15 but that which is from above is first pure then peaceable gentle easie to be intreated Vers 17. full of mercy and of good fruits without partiality and without hypocrisie 2 They differ in their ends for the end of the one is life the end of the other is death Every man must eate of the fruit of his own way Prov. 1.31 and be filled with his owne devises 3 They differ in their affections so as they that are at enmity with the Law of God Vers 7.8 their fleshly mindes are not subject unto it neither can they be and being they are not they cannot please God Whereas on the other side they that are of the spirit Christ dwels with them and takes up his habitation in their hearts suppes with them and they with him Happy and thrice happy that house which hath him for an inhabitant for this possession of Christ doth imply the dispossession of sinne Vers 10. For if Christ be in you the body is dead but of sinne as Dagon could not stand with the Arke so no more can sin and Christ inhabit together We cannot serve these two Masters Againe as it puts sinne to death so he quickens us Vers 11. that same spirit that raised Christ shall quicken us wherein he shews that the worke of our regeneration is great even as great as that of the resurrection the one being the internall renovation of the soule the other the externall restauration of the body to its reunion with the soule Hence our Apostle drawes an effectuall inference to perswade men to withstand the inticements of the flesh from this that there is no service of due that doth belong to it we are not debters to it that wee should follow it Nay if you walke after the flesh yee shall die but if yee mortifie the deeds of the flesh by the spirit then yee shall live Behold as Moses said Deut. 30.19 I call Heaven and Earth to record against you this day that I set before you life and death blessing and cursing therefore choose life that you and your seede may live So I here set before you both these and yet my desire is the same that Moses his was that you would chuse life that your soules might live which undoubtedly you may do if yee follow Saint Pauls direction here If yee mortifie the deeds of the flesh by the spirit Here you may observe 1 A description of our naturall corruption it is called the deeds or practises of the body 2 Here is our duty what we should doe against it namely to contend against it and to mortifie and slay it 3 The meanes whereby it must be done by the spirit 4 The reward is that promised Yee shall live which is a large promise seeing it containes in it all the happinesse that wee are capable of called a crown of life for the greatnesse and everlasting life for the continuance Chap. 2. Of the meanes how to find out our naturall condition by a threefold inquiry TO begin with the first the description of our naturall corruption viz. It is called the deeds of the body as it is with men that goe to warre the first thing that they doe is to endeavour to find out the enemy so it must be in this spirituall warfare wee must first endeavour to finde out this
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
unwilling unto this service be sure of this hee is not fit to be a souldier against so potent an enemy no man that warreth entangleth himselfe with the affaires of this life 2 Tim. 2.4 then hee may please him who hath chosen him to be a souldier as if hee should say if you be cumbred and entangled with the world you cannot serve God willingly and by consequent not please him 2 The spirit doth assist us in this way that wee doe the worke strongly when the iron is hard men put to the more strength this worke is hard and difficult therefore you must be strong that you may goe through Therefore is the prayer of the Apostle for the Collossians Col. 1.19 that they might be strengthened with all might unto all patience and long sufferings As it was said of Sampson when he came to the vineyards of Timnath Iudg. 14.5 6. that a young lyon roared against him and the spirit of the Lord came mightily upon him and he rent the lyon as a man should rend a kid so it is with us we have the old Lyon the devill that seekes to devoure us and were it not that the spirit of Christ should strengthen us with all might and enable us to overcome him 1 Sam. 4.9 wee could not stand before him as the Philistins encouraged one another saying Quit your selves like men that you may not be servants to the Hebrewes So say I to you be strong in the Lord and quit your selves like so many souldiers of the Lords Hosts that you may not serve sinne but fight out your Gods fight that you may be more than Conquerers and against your spirituall enemies 3 The spirit of Christ takes away those impecliments that would hinder this worke and disableth us from the performance of it 1 One great impediment that hindreth this worke it is ignorance when men doe not know those things that concerne their peace Luk. 19.41 for there is no true peace but where there is and hath beene this warre Many a man is like to some simple Country-man if some great and potent man lay claime to some part of his land though his cause be never so just yet he will rather lose his right than goe to Law for it so is it with many that they will rather lose their soule than contend against their corruptions they out of their ignorance thinke them too potent and too strong for them but now when the spirit commeth it shews that he is greater that is with us than he that is in the world and that they are cursed that goe not out to helpe the Lord against the mighty Iudg. 5.23 he doth comfort that as hee did Ioshua Iosh 1.5 that none of his enemies should stand before him nor be able to prevaile against him hee will be with us while wee are with him nay the spirit encourageth our hearts against this enemy 2 Cor. 15.2 as Caleb and Ioshuah did the Israelites Num 14.9 saying feare none of your spirituall enemies for their defence is departed frō them and God is not with them and doubt not but though thou canst not finally consume them yet thou shalt make a happy conquest against them 2 Another impediment is hardnesse of heart it is called an obstinate heart Deut. 2.30 because it doth refuse mercy Esa 6.10 a fat heart because it makes men insensible of their condition Zach. 7.12 a heart as hard as the adamant stone because it maketh men hate to be reformed Now when the spirit commeth it softeneth this hardnesse and takes away this resistancie Ez. 36.26 and gives us hearts that are of a melting temper and maketh the songs of the Temple to be sorrowfull Amos 8.3 and men to be affected with griefe as the sorrow of a travelling woman Hos 13.13 the sorrow of a woman in travell as it is most grievous so it is most comfortable in regard of the issue and event The mother forgetteth her sorrow because that a manchild is borne so this breach that is made into the rockes of our hearts though it be grievous unto us yet is it profitable in the issue for as much as this seed time of teares is seconded with an harvest of joy wee want not examples to make good this point What an obstinate heart had Manasses till the spirit of God brake it What a hard heart had Paul till hee was smitten by the spirit of Christ how was this Lyon then changed into a Lambe This is set forth by the Baptist Every valley shall be filled every mountaine and hill shall be brought low Luk. 3.5 and the crocked shall be made straight and the rough wayes shall he made smooth what is this but every man that is low in his owne eyes shall be raised by the spirit and every one that is high and lofty shall be humbled and such as walke in the crooked path of errour shall be reduced and walke in the straight pathes of truth in sincerity and such as have beene tough and obstinate shall be made plaine and passable by the spirit 3 The next impediment that hindreth a man from mortification is selfe-love I doe not meane that love which is naturall but that which is sinfull for no man ever hated his owne flesh but this is the property of sinfull selfe-love when a man shall love his body above his soule and himselfe more than his God and shall be at more cost and take more paines for the enjoyment of a base lust than to enjoy Christ now when the spirit comes it makes us to renounce all Heb. 10.34 and to follow Christ To suffer the losse of our goods and of our hopes as it was said of Bradford that for that he would not make one scratch with a pen Heb. 11.24.25.26 he lost all his hopes that hee might have had in this world and so did Moses refuse to be called sonne of Pharaohs daughter and to renounce the pleasures of the Court and the treasures of Egypt that hee might not lose the peace of his conscience nor dishonour his God nay it doth so make us our of love with our selves that neither father nor mother nor wife nor children nor our owne lives shall be deare unto us provided wee may but finish our course with joy 3. I come now to the third thing wherein I shall be briese namely the ends why the spirit may be said to assist us in this worke and there are two reasons of it 1. For to shew mans impotencie that we are not able to doe it of our selves a naturall agent cannot doe a spirituall worke who can bring a clean thing out of an uncleane Not one Who knoweth not that we are polluted and defiled with sinne and have disabled our selves of strength and ability to doe it Thence is that of the Prophet Jer. 10.23 I know that the way of man is not in himselfe
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
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
undertooke any speciall office so Christians when they are made by grace Kings and Priests unto God they have this oyle of the spirit powred into their hearts our blessed Saviour confirmes this unto us in that speech to Nichodemus that which is borne of the spirit is spirit Ioh. 3.6 As Adam begot a man in his owne likenesse so the spirit it begetteth us like unto it selfe holy as it is holy heavenly as it is heavenly For the better understanding of the point in hand know that the spirit is to be considered 2. waies either according to its essence or according to his guifts graces now according to its essence and being it is every where it filleth heaven earth as it is excluded out of no place so neither is it included in any but in this sense wee can no more be said to have the spirit than other men and creatures can in whom and by whom wee all live move have our being Act. 17.28 but in the second sense in respect of its guifts and graces so some men are said in speciall to have the spirit as the spirit quickens 2 Cor. 3.6 and conveyeth a principle of life into us whereby wee live the life of grace and that is called spiritus inhabitans that takes up his seate in our heart and spiritus obsignans Iam. 4.5 that sealing spirit whereby the spirit witnesseth with our spirits that wee are the sonnes of God now in this sense we may be said to have the spirit Rom. 8.16 2 That there must by the helpe assistance of the spirit Mortifie the deeds of the body Ez. 36.27 a new bea rt will I give you and I will take away your stony heart c. that is that this mighty power of the spirit is that which will helpe forward to the taking away of this stony heart the Lord is said to wash away the filth of the daughter of Zion and to purge the blood of Jerusalem by the spirit of Judgement Esa 41.4 and the spirit of burning that is this spirit shall be in us and shall enable us to judge our selves and kindle such a fire in us as shall melt away the drosse of our corruption That you may the better understand what assistance it is that the spirit giveth unto us in this worke of mortification give mee leave to lay downe unto you these three things 1 By what meanes the spirit workes or helpeth forward this worke of mortification although I deny not but the spirit may can work where it listeth and when it listeth Ioh. 3.8 either by meanes or above meanes yet our taske is at this time to shew how it worketh by meanes 1 It awakeneth conscience it doth convince us of sinne and discovereth unto us the greatnesse of their number and the foulenesse of their nature thence it is that Christ when hee commeth doth convince the world of sinne of righteousnesse and of judgement of sinne because they believe not on him that howsoever the guilt of the Law lye heavie Ioh. 16.8 9 10. and the weight there of as a penalty greater than a man can tell how to beare yet then to have added hereunto another conviction that is the conderâ—ning sinne of infidelity Ioh. 3.18 this doth much aggravate Mar. 16.16 and make sinne out of measure sinfull therefore it is that our Saviour Christ saith that he that beleeveth not is condemned already as if hee should have sayd if a man were a drunkard or a swearer or a profane person and yet if he can beleeve there is hope of pardon but so long as hee doth not beleeve there is no hope at all for as much as hee is without God and without the Covenant of Grace Eph. 2.12 now the spirit when it commeth convinceth our judgments of this till such time as the spirit hath done this wee are like Ionah fast asleepe in the bottime of the ship the sea rageth the Mariners rowe the waves beate the ship is tossed up and downe yet all this doth but rocke Ionah faster a sleepe Iona 1.6 till the ship-master comes to him and sayes What meanest thou c. thou sleeper arise and call upon thy God c. So it is with us while we are asleepe in our sinnes the heavie wrath of God hangs over our heads yea and the judgements of God are abroad in the world yet wee lye fast asleepe senselesse and secure not dreading any anger but now when this blessed spirit of Christ shall waken us and shew us the danger and aske us what wee meane to continue in this condition then wee beginne to bethinke our selves and to shake off sluggishnesse and to cast about for our owne safety Act. 9.1 2 3 4 5 6. Saul thought himselfe safe enough when hee was a persecutor and that authority that hee had from the High-priest was sufficient to beare him out that while hee did breath out slaughter against Christ Ioh. 16.2 he thought hee had done God good service till Christ caused a light to shine from heaven and a voyce saying Saul Saul why persecutest thou mee this indeed wakened him and made him shake and tremble and say Who art thou Lord and what wouldest thou have mee to doe by this meanes it was that Paul of a persecutor becometh a preacher had his corruptions and cruell dispositions changed in him that of a fierce lion hee became as meeke as a lambe 2 The spirit of Christ it setteth home the meanes that God useth for our mortification 2 Cor. 10.4 the weapons of our warfare are mighty through God it is God that puts vertue and strength into them now there are severall sorts of weapons that the Holy Ghost useth for this end as 1 The preaching of the Word of God it is called the ministration of the spirit 2 Cor. 3.8 it is called the two edged sword Heb. 4.12 that which is sharper that it cuts asunder the soule and the spirit the joynts and the maâ—row and discovereth the secret intents of our hearts 2 Cor. 4.7 but what is that that makes this word so powerfull Sure it is the Holy Spirit of God that doth it wee have this Word in earthen vessels that the excellencie of the power might be of God and not of us it is not the Ministrie that can make the word virtuall and powerfull nor is it in the letter of the Word but in the spirit therefore when you come to the Word and heare it opened unto you 1 Cor. 3.6 doe not looke at the man who hee is nor the instrument but at the power which is from the spirit Saint Paul may plant Apollos water but it is God that must give the increase when it pleaseth God to accompany his word Ier. 23.29 with the influence of his spirit then is it like fire to purge out our drosse and like the hammer that breakes in sunder
it is not in man that walketh to direct his steps that is we are too weake for any such worke without Gods grace assisting of us and therefore we have good cause to bewaile our misery to lay aside our pride and confesse our poverty and to seeke some other meanes of helpe and redresse at Gods hand 2. To set out Gods power this is his priviledge that hee onely is able to do this work there are three wayes whereby things came to have their being existencie by Generation Art or Creation the two former must have matter to worke upon either in potentia as generation or in actu as Art and where there is not a matter to worke upon they can doe nothing now for as much as this worke of regeneration Eph. 4.24 the new creature is called a creation it is beyond the worke of a creature and onely a priviledge that doth belong to the holy Spirit to create in us qualities of holinesse and thereby to abolish the whole body of sinne thence it is that the Lord saith I create the fruit of the lips to be peace Isa 57.19 and the Prophet complaining in another place to whom is the arme of the Lord revealed it is that mighty and potent arme of the Lord that doth this worke it is by his power and therefore he must have the honour of it As Joab when he was in hope to take Rabbah hee sent messengers to David that he should come and take it 2 Sam. 12.26 because the honor that would have been given him was too great for him how much more should we seeing out hope is in the Lord and our successe chiefely by his power give all the honour to him CAP. XX. Certaine instructions from the doctrine premised FRom this doctrine of mortification we may observe divers necessary instructions both for the information of our judgement and well ordering of our lives as 1. First wee may learne that such a doctrine as doth give liberty to the flesh was never given by the spirit of God for the spirit is given us not onely as a bridle to curbe and keepe in sinne neither a scourge to castigate corrupt nature but chiefely as a sword to kill and destroy the very body of sinne it is the counsell of Saint Paul Gal. 5.13 that we being called to liberty should not use our liberty as an occasion to the flesh that is if we doe not use our liberty with great caution and watchfulnesse wee will make our liberty to be a snare to us the word used by Saint Paul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth occasion it cometh as some think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to make an assault Acts 14.5 because that if you give but your selves liberty never so little more then is fit the flesh will make an assault upon you as it is said of the Lion that if you come but within his reach when he is caged up hee will not misse but fasten upon you so is it in this case therefore we must beware that we doe labour for temperance and moderation otherwise the flesh will seise upon us and so while we give liberty to the flesh we lose the peace of our conscience and that peace with God unto whom wee have had free accesse and audience in our prayers Therefore know this that the more liberty we give unto the flesh the more we doe deprive our selves of our Christian liberty as the more delight that wee take in the sinfull pleasures of this life the lesser and lower will be our delights and contentments in God Herod did like well of the Baptist and heard him gladly but yet his lust and the delight he tooke in Herodias and her daughter hee did eclipse it at the best and in the end tooke it quite away Psal 32. Psal 77. Nay how was David straitened of that spirituall freedome after such time as he had given liberty to the flesh behold how many teares how many prayers how many sighes and groanes did it cost him before he was restored to his former comfort and consolation againe the more liberty a man takes for the flesh the more hee doth enthrall himselfe as the bird once in the snare the more shee doth struggle the more shee doth entangle her selfe little doe men know what disadvantages they cast themselves into when they take liberty to sin 2 Pet. 2.20.21 there is a heavie doome propounded against them if after they have escaped the pollutions of the world through the knowledge of our Lord Jesus Christ they are againe intangled therein and overcome the later end is worse with them then their beginning if any shall say but what benefit have wee then by our Christian liberty Gal. 3.11 I answer much every way wee are freed by Christ from the curse of the Law from the irritation of it whereby it was an occasion to make us sinne more and from the rigour of it whereby we are bound to performe it and live or else in the not doing of it perfectly to die eternally we have a comfortable and free use of the creature Heb. 4.16 and free accesse to the throne of grace in time of need for the receiving of all good things both the benefit of soule and body in all these things wee see we have much liberty granted unto us but no liberty to sinne you will say how may a man doe that that hee may give no liberty to the flesh When a man will not take the full liberty that hee may take all things are lawfull 2 Cor. 6.12 but all things are not expedient it may be lawfull to goe neare the banck of a deepe river but if his foote should slip or that he should tread never so little awry he would fall into very great danger so is it here when men hazard themselves to the utmost bounds of their liberty ten to one but they drop into one sinne or another and so procure unto themselves one misery after another Gen. 34.1.2 Si tu otiose spectes otiose non specteris si tu curiose spectas curiose specteris Ber. Dinah went but out to see the daughters of the land peradventure the thing might bee lawfull enough yet because it was the utmost bounds of liberty she not being cautious lost all the fairest ornament about her before her returne thence is that of our Saviour if they say unto thee behold he is in the desert go not forth behold he is in the secret chamber beleeve it not why it might be lawfull to go and see suppose it might yet because there is a snare laid open in lawfull things wee should take heed we prevent if it may be the occasion 2. If you would not give liberty to the flesh shake off dulnesse in the performance of good duties Mat. 26.41 the spirit is willing but the flesh is weake the flesh is short-paced and too too ready