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COLOSSIANS III. V.

Mortifie therefore your members which are upon the earthy fornication jmcleanmffey inordinate affeffion,evi/lcon-cupifcence^and covetoufnejfe^ which is idolatrie.

His Chapter concaineth divers ex. hortations unto heavenly minded-aeffe, by which the Apoftle labours to diflwade the Collofiians from corruptible things, unto things not corruptible 3 butcver-* lading; not earthly, but heavenly 5 in the which the life of a Chriftian, and true holi-nefle ftandeth.

In the firft verfc he begins with an exhortation to fecke heavenly things •, Ifjeebe rifen with Chrift, feeke thofe things that are above: that is, if you be rifen with Chrift, and dead unto the fafliions of men, then there is an alteration and change in your foules wrought,by

C which

The Doftrine of Mortification.

which you are brought to aflfeft that which is heaved y,and bafely to efteem of earthly things;therfore Ifyou berifen^ that is, ifthis heavenly life, anddifpo-fition, and change be in you,then let the fame appeare by your heavenly-mindednefTe $ that is,by feeking of heavenly things.

In the fetond verfe he joynes another exhortation grounded on the firft, to bee wife and to underftand them 5 Set your affections on things above: that is, lee them bee fpecially minded of you, let all your faculties bee filled with a knowledge of fpirituall things $ and this is fo joy ned with the former, that there can be no feeking without knowing • for how can a man feeke that which he knowcth not l and if thou haft no knowledge of heaven and heavenly things, how canft thou defire them I feeing where there is no dc-fire, there is no feeking : And therefore if thou wouldeft feeke heavenly things,as Chrift,and Grace, and Salvation^then know them firft.

Afterwards in the third verfe he goeth on.and pref-feth this exhortation with divers arguments ; firft, becaufcTw are dead: that is,feeing you are dead unto earthly things, therefore ftrive not now to be earthly minded.Secondly, Tour life is hid with Chrift: that is, your happineffeis not feene with the eie of the body by looking on thefe earthly things, but your happi-neffe and joy is by Faith beholding Chrift, therefore fct your heart and eye on him where your life is; that is,youlookefor a pcrfe&ion of glory with Chrift, which you cannot have by minding earthly things : therefore be heavenly minded.

The Dotfrine of Mortification.

In the fourth Verfe the Apoftle anfwerethuntoa demand: for they might thus obje&, You tell us that we fhall have a perfection of glory, and that it is hid with Chrift, but when fhall we have it? that is, when fhall it be made manifeft unto us^Unto this the Apoftle anfwers, When chrift, who is our life, Jha/l appear e, thenjhalwe alfoappeare with him in glory. And herupon he groundeth another exhortation in the Verfe I have read: as if he (hould fay,feeing you expert fuch a per-fe&ion of glory to be revealed unto you at Chrifts fecond comming, then it ftands you upon to fet upon your corruptions, to kill, and to flay them that feeke to deprive you of that glory. Mortifie therefore pur earthly members ; that is, flay every foule afFe<5tion,in-ordinate defire of earthly things, rid your hearts of them by flaying of them-, and although it may feeme a hard work, yet fight ftill, or elfe you (hall never at-taine unto that Life you hope for: So that the firft generall point hence,.is this $

That the height of glory , which we expett by Chrift, fhouldcaufe every man to mortifie fin.

This the Apoftle makes the ground of our Mortification. If you be rifen with Chrift, feek the things that are above,mortifictherefore your earthly members-ythat is,ex-cept you flay fin, that hath flainc Chrift, you cannot get life with Chrift: Surely then,Mortification is not as men think it, a needlefle work which matters not much whether it be fet upon or no, but this is mens ficknefle5 f° r > a * a man that is fick thinks Phyficke is not nccdfull, becaufe he is not fenfible of bis dif-eafe,when as the Phyfician knowes that ic is a matter

C 2 of

Dotf.l

The Doftrine of Mortification.

TTdti.\y

Mortification whai it is.

of neceflkyjand that except he purge out that corruption and humour of the body, it will grow incurable: even fo, except this corruption of nature be purged out 3 it will grow incurable-that is,we cannot be faved: thcrfore we know to mortifie finis a work of necefli-ty 3 whereupon ftandeth every mans life and falvation.

The fecond thing which we note, is this:

That the frame of our hearts ought to fuit with thofe conditions that we receive by our union with Chrifi.

And thisalfo the Apoftle makes another ground of Mortification$if you be rifen with Chrift,feek heavenly things, and therefore labour to mortifie your inordinate affe&ions,and finful lufts,thatfo the frame of your hearts, and difpofition thereof, may fuit with heavenly things: As if he fhould fay. You profeffe your felves to be rifen with Chrift; that is 5 that you are in a more excellent eftate than you were in by nature, and you exped a perfe&ion of glory \ then it muft needs follow, that the frame of your heart muft fuit with your conditions •, that is, you muft be fuch as you profeffe your felves to be- and this cannot be,ex-cept you mortifie finne, all inordinate affe&ions, all worldly luft, all immoderate care for earthly things; thinkc not to get gracejfalvation^and eternall life, except firft you flay your corruptions and lefts; for Mortification is a turning of the heart from evill t« good, from fin to grace : or, it is a working a rtcvt difpofition in the heartburning it quite contrary j Or elfeit may be faid to be the flaying of that evill dii-pofition of nature in us.

Now we muft know, thathowfocver Mortifie

tiohl

The Doctrine of Mortification.

tion is a deadly wound given unto finne, whereby it 1 isdifablcd to beare any rule or commanding power in the heart of a regenerate man, yet we fay , Mortification is nor perfect $ that is, it doth not fo flay finne thatwehavenofiBneatallinus, or that weceafeto finne, for in the moft regenerate and holieft man that lives, there is ftill the fap of finne in his heart • A tree may have withered branches by reafon of fome deadly wound given unto the roote, and yet there may re-maine fome fap in the root, which will in time bring forth other branches 5 fo it is with a regenerate man, there may a deadly wound be given unto finne 5 which may caufe inordinate affe&ions to wither,and yet not-withftanding fome fap of fin may remaine, which had need ftill to be mortified, left otherwife it bring forth other branches. Mortification is not for a day only,bnt it muft be a continuall workjwhen thou haft flaine finne to day, thou muft flay it to morrow $ for finne is of a quickning nature,it will revive if it be not deadly wourided, and there is feed in every'fin which is ofafpreadingnature,and willfru<5hfie much; there, fore when thou haft given a deadly wound unto fome fpeciall corruption, reft not there, but then fet upon thelefler;mortifiethe branches of that corruption 5 and fo much the rather; becaufe it will bee an eafie worke to overcome the common fouldiers,andtoput them to flight, when the General! is flaine.

Wee call mortification a turning of the heart •, the

heart by nature is backward from God- that is, it

mindes and affe&s nothing but that tvhich is contrary

to God, it is wholly difpofed to earthly things 5 now

C 3 Morti-

Simile,

Mortification why a turning of the heart.

SSfP-

jinfaer.

When fin fecmcs to be morti-fied,and is not.

TbeDoftrimof CWortificatiw,

Mortification alters and changes the heart, turning it from earthly to heavenly things $ even as a River that is ftopt in ks ufuall courfc is now turned another way ^ fo Mortification flops the paffage of fin in the foule, turning the faculties, the ftreame of the foule, another way: the foule was earthly difpofed, the minde, the will, and affections were wholly carried after earthly things, but now there is a new difpofiti-on wrought in the foule, the minde and affedions are wholly fet upon heavenly things; before, he was for the world how he might fatisfie his lufts,but now, his heart is for grace,juftification,temiflion of finnes, and reconciliation. Here then, feeing Mortification is a flaying of finne, and that many do deceive them-felves in the matter of Mortification, who think that finne is mortified when it is not ^ and contrariwife o-thcrs think they have not mortified fin, that is, they have not given a deadly wound unto fin, beeaufe they ftill feele rebellious lufts in their hearts-, therefore for the better explaining of this point of Mortification, I will propound two Queftions: the firft fhall be for the difcovering of Hypocrites 5 and the fecond fhall be for the comforting of weak Chriftians.

The firft Qucftion is, Whether fin may not feeme to be mortified when it is not mortified, butonely afleep Z

To this I anfwcr,That fin may feem to be mortified when it is not,and that in thefe particulars.

Firft, finne may feem to be mortified when the oc-cafion is removed: As the covetous man may not be fo covetous after the world as he was,becaufe he hath

not

The Dotirint of Mortification.

not fogood an opportunitie, and thereupon hee may grow remiffe, and yet the finne of Covetoufnefle is not mortified; for let there be occafion, or an opportunitie offered, and you fliall find this finne as quicke and as lively in him as ever it was before •, and fo for Drunkennefle, or any other vice in this kindc: when the occasion is removed, the finne may bee removed, and yet not mortified.

Secondly, fin may be mortified feemingly $ when it is not violent, but quiet j that is, when an unruly affe&ion troubles them not, they think that now that fin is mortified 5 but they are deceived, for it is with finne,aswithadifeafe-, Amanthatisfickeofa Fea-ver, fo long as he is afleepe he feeles no paine,becaufe fleep takes away the fenfe of it,but when he is awake, then prefently hee feels his paineafrefh : Evenfo, when finne doth awake them out of fleep, then they fhall finde it was not mortified,but they only afleepe. Sampfin^ Judge 16. fo long as he was afleep in his fin, thought all was well, and that his ftrength was not gone t, but when he awaks out of fleep,his fin awakes, and then with much forrow hee Andes that his finne was not mortified, cfpecially when he fell into his e-nemies hands.

Thirdly, finne may feeme to be mortified when it is but removed from one finne to another, when it is removed from a leffe to a greater, or from a greater to a leffe. As for example, A man may not be fo covetous as hee was, and thinke with himfelfc that this his finne is mortified,when as indeed it is not raortifi-ed,but only removed unto another 5 for now it may

be

Simile.

5

Simile.

The Dottrineof Mortification.

be hee is growne ambitious, and feekes after honour, and therefore it ftands not now with his reputation and credit to be covetous: hereupon hee may grow bountiful!, and neverthelefie his finne of covetouf-neffe be unmodified : And fo for drunkenneffe, and fuch as defire pleafure,their mindes and delights may bee change^, and the finne of the foule bee not yet mortified. Sinne is to the foule as difeafes are to the body: now we know, thac difrafes of the body ufu-ally remove from one place to another, or at the leaft grow from a lefle to a greater : fo it is with finne in the ibule, it will remove from one faculty to another.

Fourthly, fin may feeme to be mortified when the conscience is affrighted with the Judgements of God, either prcfent upon him, or threatned againft him : now by the power of reftraining grace a man may be kept from finne \ that is, he may fo bridle his affe&i-ons,that he may keepe finne from the a&ion, he may forfake drunkenneffe, covetoufnefic, pride and the like, and yet his fi nne bee not mortified : for here is the difference betweene a man that hath his finne mortified, and one that hath not : The firft is alway carefullthat his finne come not to a&ion, he is care-full and watchfull over his t wayes and heart, as well when the Judgement is removed, as when hee feeles it: but the other .hinders not finne longer than the hand of God is upon him 5 remove that, and then his care is removed.

Fifthly, fi nne may feeme to be removed and mortified when the fap and ftrength of finne is dead, that is 5 when the ftrength of Nature is fpent. As the Lamp

The Doctrine of Mortification.

goes out when oyle is either not fupplyed or taken away, and yet the Larapeis ftill a Lampe, for Jet oyle be fupplyed, and fire put unto it, and it will burne 5 fo there may be not the a&ion, and yet finne is not mor. tiffed in the heart: for heeisas well affeded to finne as ever he was, onely the fap and ftrength of nature is gone: but if oyle were fupplyed, thac is, if ftrength and nature would but retnrne, fin would be as quicke and vigorous as ever it was.

Sixthly, good Education; when a man is brought up under good parenrs, or matters, he may be fo kept under, that finnemayfeeme to bee mortified, buclet tho'e be onceat their owne ruling,then it wil appeare that finne is not mortified in them 5 that is, that they have not loft their Swini(h difpofition, only they are kept from fouling ofthemfelves: As a Swine fo long as iheis kept in a faire meadow cannot t oule her f elfe, but if you give her liberty to goe whither (heelift, (he will prelently be wallowing in the mire 3 even fo, thefe are aihamed to defile themfelves whileft they are under good Education; but opportunity being offered, it will foone appeare, finne is nor mortfied

The Vfeofthis, briefly, is for Examination unto every one to enter into his owne heart, and examine himfelfe by thefe Rules,whether his finne be mortifi cd, or no; and accordingly to judge of himfelfe.

The fecond Queftion is £>r the comforting of weake Chriftians; Seeing there is corruption in the hearr, how (hall I knowjhatthelufts *nd fiinings of the heart proceed from a wounded Corruption, or elfe is the A&ion of an unmortificd luft t

D To

Simile.

Vfc,

$Sfft>*

lo

7he DoRrine ofMortification,

How co know when luftis mortified* I

To this I anfwer, You ihail know them by thtfc Rules:

Firft, youfhallknow whether the luft in the heart be mortified, andpr oceed from a wounded heart or no, by the ground of it -that is, if it proceed from the {right root,or arife from a deepe humiliation wrought upon the foule, either by the Law, or by the judgements of God, whereby the Confcience is awakened to fee finne in its owne nature; and then a raifing up of the foule by the apprehenfion of the love of God in Chrift, and out of a loveuntoGodtobeginneto mortifie finne:ifthe heart ia th is cafe doe fight againft the Spirit, that is, the luft of the heart, it is becaufc it hath received the deadly wound •> but if it be not out of love unto Go J that thou mortifieft finne, if thy heart, in this cafe, have much rebellion in it, whatfo-everthou thinkeft of thy felfe, finne is not mortified in thee; Every thing proceeds from fomeCaufe 5 if the Caufe be good, theEflfe&muft needs be good likewife: as( for in(tance) if the Tree be good, the fruit muft be good. but if the Tree be evil I, the fruit cannot be good: Let every man therefore examine himftlfe upon this ground.

Secondly,youfhallknowitbythcgeneralityofit: For Mortification is generall^and as death is unto the members of the body, fo is Mortification unto the members of finne: now you know that the nature of death is to fcize upon all the members of the body, ir leaves! ife in none ; fo, where true M01 tificari jn is,it leaves life in no finne; that is, it takes away the commanding power of finne: For what is the life of

finne,

TheDotlrine of Mortification.

II

£nne, but the power otfmne '. take away this power, and you take away this li£e.Therefore it is not fuffic i • ent to raortifie one fin, but you muft mortifie all fins: to which purpofe the holy Apoftle herebidsthem Mortifie- when he had exhorted them to the gtne rail of Mortification, then he fubjoynes divers parti-culars,as,Fornication, Vncleannefie; ofwhichhere. after 5 (Godaflifting)youftiallhcare. Hence then you learne, it willaot be fufficientforyou to leave your covetoufneffe, but you muft leave your pride, your vaine glory: So alfo when thou haft flainefinncin thy understanding, thou muft mortifie it in thy will and affe&ions; flay finne firft in thy foule, and then flay it in the p.,rts of rhy body,- and fo examine your felves whether you finde this workc of Mortification tobegencrall.

ThirdIy,you ftiall^know whether your luft be mortified by this 3 Looke if there be an equality bctweene theIifeofGrace,and the death of corruption .-that is, if you find grace in mcafureanfwerafeleunto the mca-fure of corruption which is mortified in thee, it is a ngne thy finne is mortified : for as there is a dying unto finne, fo there will be a quickening unto holinefle: feeing the new man will beginne to revive, when the old man beginnes to dye; Gracewillgrowftrong, when Corruption grows weaker and therefore the Apoftle fahh,Grow in Grace, andinthe knowledge of our Lordlcfa drifts ?ct.$ 18. Asifhefliouldfay, you (Trail find by this whether the corruption of nature be flaine in you, \{you ftandfaft, (as in the former Ferfe) which you cannot do unles grace grow, except there

D 2 be

The Doctr.ne of Mortification,

Simile*

bee a porpor.ion betwixt the life of Grace, and the death ck corrupt ion; Therefore cxam^neycur fcWes \ by this, whether you doc findc that yo -are quick-nedin Grace, to pray, or he.re, which is an excellent figne thsc finne is mortified.

Fourthly, you (hall know whether your lufls are mortified by the continuance of them: For if finne \ be morcifud, and have received her deadly wound, j it will bee butfortheprefent, it will not continue; 1 it may well rage and trouble thee for a time, but it is only now and then by fits, whereas an unmodified luft ever rageth. It is with finnein this cafe, as it is with a man that hath received his deadly wound fiom his enemy, hee will not prefentlyfiye away, but will rather runne more violently upon him that hath wounded him; yet let him bee neverfovio. i lent, in the middle of the adion hefinkesdowne; when he thinks todoethemoftharme, then hee is the moft unable, becaufe he hath received his dead, ly wound, whereby he hath loft the ftrength and' power of natute, which otherwife might have prevailed: fo it will bee with finne, and with a mortified luft, it may rage in the heart, and feeme to beare fway and rule over thee as Lord, but the power and ftrength of finne is mortified, and finkes downe,wan. | ting ability to prevaile; and why? beccufe it hath received its deadly wound >■ Indeed the moft honeft man, and the moft fandified that is, may haveluftin his heart,and i bis luft may many times for the prefent be violent: yet though itrage^ it cannot rule, it may ftrive, but it cannot prevaile: therefore you m3y try

your

1ht Doclrint of Mortifie Aticn.

13

yotu lclvcs by this, whether the corrupaons and ftir-1 rings of your hearts proceed from a mortified liift, I or wo.

Now feeing Mortification is fo hard a worke, and yet a worke that of neccflity muft be done: Menal-fo befo hardly drawne to mortifie their lulls, which , they account as a pare of themfelves, not to be pan ed withall , for nature her fclfc hath implanted this I principle in them, Every man ought to love himfelfe, what then rtiould move any man to mortifie his lufts? Thereforefor the better perfwading of men unto this worke, we will lay down fome motives to move eve-ry man to mortifie his corruptions*

The firft motive to move all men to mortifie fin, is, becaufe there is bo fletfirtin fmne ; Sinne cannot content the foule 5 for this is the nature of finne, the further a man goes on in finne, the further he goes on in forrow, for in every degree of fin there is a degree of forrow: As on the contrary,unto every degree of grace, there is a degree of joy : Hay, the more thou getteft of grace and bolinefle, of Faith and Regenera-tion,the more peace of Conscience and fpiriiuall joy thou getteft: for, grace,as naturally produceth joy,as finne forrow. Now if men did but confidec this, that is 9 if they had any fpiriruallunderftandingtoknow that degrees of finne did b ing degrees of forrow, they would nor fo run untofinneas they doc.

Bur they will ob}c<5lun;omc, Vou are deceived, for there is pleafurcin finne: wc have found j: leafure in finne, and what will youpcifwadcusagainftour [knowledge i Have we notreafon toduftinguiflibe

D 3 twixt

Five Mo. rive* to Morcifica* tion.

I

Moti

e.

The Dottnne of Mortification.

Anfacr

Simile.

2

Motive.

tvvixc things which we know areofacontrary nature* Will yoif perfwade men that honey is not fwecte, who have tafted ofit-r If you fliould bring a thoulan J arguments, they will not prcvaile.- even fo we have felt fweetneffc mfinne, therefore we cannot be per-fwaded to ihecontrary.

To this I anfwcr, That the plcafurc that is in finne, (if there beany pleafure)is no true (olid pleafure, but a ficke pleafure; fuch a pleafai c as a man that is ficke of a Feaver hath, a pleafure to drinke. not brcaufe he hath a love to drinke exceflively, buc becaufe it is plcafing to hisdifeafe: even fo, when menfinde pleafure in finne,it is not becaufe it is true pleafure,but be-'caufe it fuits with their difeafe ; that is, with their finne. Now thac this is no true plcafure 5 appeares,becaufe that which gives true content unto the foule is Grace, which ever is accompanied with Faith in Chrift. and this works thac pace in the foule which pajfetballunderflandfagjhil.w. whereas finne makes not peace,bi.t warre in the foule; and where there is warre in the foule, that is, where the faculties of the foule are in a combuftion amoogft themfelves, there can be no pleafure. A man that is ficke of a dropfie may have pleafure to drinke, but his pleafure depends upon his difeale- if the difeafe were removed, the pleafure would ceafe.

Thefecond Motive, is, Becaufe when ntengoe about tofatisfie their luftsjhey go about an endleffe norke: Now men in outward things would not fet themfelves a-boutawork,ifcheydid but know beforethat it would

be endleffe y that is, that they could never finifli it 5

for

1he Dottrine of Mortification,

15

for every oncijves to goeabouc things of afinitna. ture,which may be accompliflied : even fo,if men did but know the nature of finne, they would not give therafelves to fatisfie their lufts, becaufethey goea-bout a worke that is endleflc: for the nature of finne is like the Horfelcech which the Wife-man fpeakes of, Pr0v.3o.if. thatthemoreit is given, themoreit craves,but is never fatisfied j fo the more you feeke to fatisfie fin, the more it defires: like the fire, the more you caft into it, the more it burnes .• but if you will quench if, then detraft from it:fo, if thou wouldeft have fin to dye, thendctra&fromthy pleafure, from thy covctoufne(Te,from thy pride. A man that is ficke of a Feavcr, if you would not increafe his hcate, then keepe him from cold drinke,and other things that are contrary to it: but if you doe fatisfie the difeafe in thefe things, you doe increafe it ;fo,ifyou would not goe about an endlefle wo; ic, give your lufts a peremptory deniall, pleafe not finne: for if you doe 5 you will difpleafe God: lee this therefore move men to mor* tifie their lufts.

The third Motive to move all men to mortifie fin, is, becaufe of 'the great danger itbrings a man unto \ it makes a man liable unto all the judgements of God jt takes Gods fpeciall prote&ion from a man, itfilsthe heart full of flivifh teare 5 it is like a quagmire which may feeme to be firme and folid, but being once in it, the more you ftrive to g£t our,the greater danger you a^ein : Likea bird that is taken with a gin, the more fhee feekes to c fcapc, .the fafier fliee is holden by it ; foit is with fane, kcarriethafuirefliew, it will pretend

Motive

Simile.

jheDottrint of Mortification <

4

Mot'wt.

ten J much goo J, but take heed of tailing into it, tor ifyoubconceinit, it will be a hard matter to cfcape. The Vnderftanding is the Porter ofthefculc,fo long a$ there is fpi-ricuall life in the foule, the rcflraf the faculties doc partake of it, and fo the whole is prefer-vcd$ now fnrve blinds the undemanding, and when *hc underftinding ismif-informed, itmU-informes the will and affc&ions; that i$,it breeds a diforder in the foule.- and when once there is a diforder in the foule, and among the faculties, then the meanes of grace becomes unprofitable: To this effed the Apo-(tie faith, They became blinde in their %ndtrftdndmg> and then they fell into noyfome Iufts. giving them-felves unto a cuftomary finning, rhcy became blinde in their underftandings; that is, it puc out their cycs y it made them blinde as beetles-, and when a man is blinde,he will run upon any danger, becaufe he fees it not: even fo, when finnc hath put out the eye of the minde, the foule is in marvellous great danger of falling irrecoverably: therefore let this move men to mortific finne.

The fourch Motive fo move all men to mortiie finne^s, Becaufe firm wilt deceive men : Now there is I no man that would willingly be couzened, every man I would be plainely dealt withall; therefore if men did but know this, that iftheygavc way unto their lufts, they would befoole them, furely men would not be fo eafily led away by them. But men will notbeleeve this, they cannot conceive how there (hould be fuch deceit in finne 5 leeing they arc offo ncere a conjun&i-on,as to be a part of iherofelves: and therefore I will

fliew

Xhe Dottrine of Mornfcation*

fhcw you how finne doth couzen them, and that in thefe particulars:

Firft, it makes a man a foole, by blinding the undemanding - and when he is thus blinded, he is led a way to the committing of every finne : and therefor-it is faid, i Pet. 1.14. Not fafhioning your (elves according to the former tufts in your ignorance 5 that is, before you were inlightned, your lufts had made you fooles by taking away your underftandings, and putting out the eye of yourmindes, but now fafhion not your felves, fuffer not finne to blinde you againe, feeing you now fee.

Secondly, it doth cozen you by making large pro. mifes: if thou wilt bee a wanton perfon, it will pro mife thee much pleafure •, ifambkious,much honour* if covetous, much riches: nay, if thou wilt be fecure^ carelcfTe, and remifie for fpirituall things, as grace, and juftification, and remiffion of finnes, it will make thee as large a proffer as the divell fometime made unto Chrift. Matth. 4.4. kAU thefe things will I give thee ,if thou wilt fall downe andmrjh/p me.So, it may be he will promife thee falvation and life everlafting,but he will deceive thee, for it is none of his to beftow $ if he give thee any thing, itofhall be thatwhich he promised not,and that is, in the end,horrorof confeience and dcftru&ion.

Thirdly, by promifing to depart whenfoever thou wilt have it: Oh, faith finne, but give me entertaine-ment for this once, bee but a little covetous, a little proud or ambitious and I will depart whenfoever chou wilt have rne: But give way unto fin in this cafe,

E and

How finne coozens.

I PCM 4 I4

Mat. 4.4.

z8

The DoFtrine ofMortification.

Hefe.3.23

Motive.

Rom. 6 t i$

and thou (halt find it will deceive thee^for fin hardens the heart; duls the fenfes, and makes dead the confei-ence,fo that now it will not be an cafie matter to dif-potfefle fin when it hath taken pofftffionof the foule. It is not good to let a theefe enter into the houfe upon fuch conditions, therefore the Apoftlefakh, Heb. 3.23 .Take heed lest any of yon be hardened through the de-cettfulnejfe offinne ; that is, fin will promife you this and that, but believe it not, it will deceive you.

Fourthly, in the end when weethinkeit (hould be our friend, it will bt our greateft enemie: for inftead of life, it will give us death; it will witnefle againft us, that we are worthy of death, becaufe we have neglected the meancs ofgrace,negltded to heare, to pray, and to confer 5 and what was the caufe of this remif-^eflebut finne,and yet it accufeth us of what it felfe was the caufe. Now what greater enemie can a man poffibly have than hee that fhall provoke him to a wicked fa<ft, and then after accufe him for it: therefore let this move men to mortifie their lufts.

The fifth Motive to move all men tohatefinne, is, Becaufe it wakes us Rebels againB God^ and who would bee a Rebel!, and Tray tour againft God and Chrift, who was the caufe of his being ? The Apo-ftle faith, Being firvants untofmne, we become fervants ofunrigbteoufhejfe^ Rom. 6. 19. that is,itwefufferfin to reigne in us,then we become fei vants of unrighte-oufnciTe,Rebels unto God, and enemies unto Chrift, who love righteoufnefTe: now he that is a friend unto God, loves that which God loves, and hates that which God hates ^ but he that is not, loves the con-

trary

The Dotlrine of Mortification*

trary, for unrighteoufneffe is contrary to God,and he that loves it, is arebcll againft God: Every luft hath the feed of rebellion in it, and as k increafeth, fo rebellion increafeth: therefore let this move men to mortifiefin.

The fixth Motive to move men to mortifie firme, is, Becaufe fin m11make us Jlaves to Satan: The Apo-ftlc frith, That to whemfoever youyeeld your felves fer-vants to obey > his firvants you are to whom you obey,Rom. 6.16. that is, if you do not mortifie your lulls, you will be (laves to your lufts, they will bearc rule over you * and miferable will be your captivity under fuch a treacherous lord as fin is: therefore if you would have Chrift to be yourLord and Mafter,if you would be free fro r the flavery of Satan,then fall a flay ng of your lufts, otherwife you cannot be the fervunts of God : let this movemenalfoto mortifiefin.

Now to make fome ufe of it to our felves:The firft confc&aryor ufe ftands thus-, Seeing the Apoftle faith, If you be rifen with Chrifljhen mortfieyour earthly members > therefore mortification is a figne whereby you may trie your felves whether you belong unto God or no: if you be rifen with Chrift,that is,if the life of grace be in you,it will not be idle, but it will be imployed in theflaying of fin. Now if mortifica don be not in you, you can then claime no intcreft in Chrift, or in his promifess for he that finds not mortification wrought in him, he hath neither intcreft unto Chrift, nor to any thing that appertaines unto Chrift: and feeing this is fo,let us be taught by it,that every one fhould enter into examination of his owne

E 2 heart,

ip

Motive,

Rom. 6*\6

rfi

vfi*.

aTim.l.6

Simile.

The Doftrine of Mortification.

'ieart,to finde out the truth of this grace of Mortification, efpecially before he corae unto the Sacrament \ for if we finde not Mortification wrought in us , we have no right to partake of the outward fignes.

The fecond Ufe or Confe^ary^s^hat feeing the Apoftle faitbj Mortifa hereby afcribing fome power unto the Colofiansto mortifietheir Corruptions^ as if he fliould fay, You profeffe your felves to be rifen withChrift, then let that life which you have received, flay your corruptions. Hence we note, that there was and is in every regenerate man, a certainefree will to do good. Now when we fpeake of free will,I doe not mean that Free-will which is in controverfic now adayesyis though there werefuch a thing inherent in us$ but this which I fpeake of,is that freedomc of will that is wrought in us after Regeneration • that is,whena man is once begotten againe, there is a new life and power put into him, whereby he is able to do more than he could poflibly do by nature: and therefore the Apoftle faith unto Timothy ^tirre up the grace that is in thee y i Tim. 1.6. that is, thou haft given thee the gift of inftruftion,the life of grace is in thee, therefore ftirre it up,fet it on worke,u(e the power of grace to doe good: which (hewes that there is acer-taine power in the regenerate man to doe good: for although by nature we are dead,yet grace puts life in. to us; As it is with fire, if there be but a fparke, by blowing, in time it will come to a flame; fo where there is but a fparkof the fire of grace in the heart, the fpirit doth fo accompanie it, that in time it is quickened up unto every Chriftian duty.

But|

The DoBrine of ^Mortification.

But you will fay unto me, Wherein is the Regenerate man able to do more than another man, or more than he could doe <

To this I anfwer, that the Regenerate man is able to doe more than he could doe, in thefe two Particulars:

Firft,he is able to perform any duty; or any thing God commands, according to the proportion of Gracethathehath received;, but if the duty or thing exceed the Grace that he hath received, then he is to pray for an extraordinary help of the Spirit: but he could not doc this before, neither is it in the power of an unregenerate man to doe it.

Secondly,he is able to refifl: any temptation or fin, if it be not greatcr,or above the meafure of grace that he hath received 5 if it be a temptation of diftruft,oi impatiency,or prefumption, if it exceed not the meafure of Grace that he hath received, heis able to put, it to flight; but if it doe exceed, then he is to pray for an extraordinary helpe of the Spirit: now the unregenerate man hath no power to refifl: fin or temptation in this cafe.

But you will fay again,that there is no fuch power in the regenerate man/or the Apoftle faith,*?*/. 5.17. The fiej}) lufleth againfi theffirit y andtheffirit againfi the ftefa and thefe are contrary one to the other Jo that you cannot doe the things that you would.

To this I anfwer^ It is true, that in the mofl fandi. fied manthatis, there is corruption, and this corruption will fight againft the fpirit, and may fometimes hinder good ^ but it is then when it exceeds the mca- E 3 fure

21

objetf.

Anfa.i,

The power of a Regenerate man.

Ob\tB.z Gal. 5.17.

dnfiv.

The Dottrine of Mortification*

rfis.

It is not e-nough to abftaine from, fin in»hea#i-on,butit muft be in the heart.

fureof Grace he hath received, neither is it alway prevailing in this kinde, for when it exceeds not the grace,the fpiik overcomes it: neither doth it alwayes continue-, it may be in the hearty but it cannot reigne in the heart 5 it may be in the heart, as a Theefe in a houfe, not to have rcfidence and a dwelling place,but for a night and be gone 5 fo this luft in the heart of a Regenerate man dwels not there-, that is, it doth not alwayes hinder him from good, but for a time, and then departs: but it is not thus with anunrege-nerateman, finne takes poffeflion and keepes poflcf-fion of his heart.

The third confedtary or ufe ftands thus^ feeing the Apoflle hkh^Mortife^ that is,do not onely abftaine from the outward adions of fin,but from the thought of the heart; for mortification is a flaying of the evill difpofition of the heart, afwell as the flaying of the a<5tions of the body-, mortification is firft inward, and then outward: Hence we gather this point, That it is not fufficient for a man to abftaine from the a&ions of finne, but he muft abftaine from finne in his heart, if he would prove his mortification to be true: 2 Pet. 2.14. the Apoftle faith, that their Eyes were full of adultery: Now luft is not in the eye,but in the heart: but by this he fhewes,that it is the fulncflc of finne in the heart, that fils the eyes •, therefore looke unto the heart, for the anions are but the branches, but the root is in the heart; that is, whatfoever evill a&ion is in the hand, it hath its firft breeding in the hearty if therefore you would remove the Effe&, you muft firft remove the Caufe: now the Caufe if it bring

forth

The Dottrine of ^Mortification.

forth an cvill Effecfi, is the greater evill $ as the Caufe of good is greater than the Effeft it produceth; even fo the fin of the heart, becaufe it is the Gaufe of evill actions, is greater than the evill that it produceth. Then thinke not with your felves, that if you abftaine from the out ward grolTe anions of fin,thatfinis mortified in you^but go firft unto the Caufe and fee whether thac evill drfpofition of the heart be mortified, whether there bee wrought in you a new difpofirion to good, and a withering of all inordinate affections. But you will fay unto me, Our Saviour faith, that Every man fhall be judged by his rvorkes : and the Apo-ftle faith , that Every manfoall receive according to the workes done in the body: by which it appeares, that a man fhall not be judged by the thoughts of his heart, but by his anions.

Tothislanfwer •, It is true, that men fhall bee judged by their works,becaufe adions declare either that good that is in the heart, or the evill that is in the heart^fo that he will judge the heart firft as the caufe, and then the anions as the etfedts. Rom.S.i ?i it is faid, He that fear cheth the heart >knofveth the mind of theff hit: fo it is as true, that hee knowes the mind of the flefli • that is 5 the anions of the unregeaerate part. Now as the fap is greater in the roote than in the branches, fo the greater finne is in the heart, and therefore it fhall receive greater punifhment. Therefore if the root be not purged, notwithstanding thou abftaine from the outwaid aftions, thou haft not as yet mortified finne, becaufe thy heart is impure; and feeing God will judge us by our hearts,if we have any care of our fal-

vati-

*3

objeSt.

<^Anfv.

The Dottrine of Monifcation.

rfi*.

No man To holy but needs Mortifica-

tion.

Meanes how:o come to Mortification.

Meanes to get a willing heart.

vation, let us labour to cut off the buds of finne that fpring from the heart.

The fourth Confc<3ary, or Ufe, ftands thus; feeing the Apoftlc exhorts the Cdoftansto mortifie their lufts, who had fet upon this worke already: hence we note this point, Thatno man is fo holy or fluidified, but he hadnecd ftill to be exhorted to Mprtification. For howfoever it be true, that in the regenerate^nne hath received a deadly wound, yet it is not fo killed but there is ftill fap in the root, from whence fprings many branches-, and therefore had need of continuall Mortification, becaufe the flefh will ftill luftagainft the fpirit ^ and although there is fuch corruption in them, yet are they not under the power of it, neither doth it beare rule in them: let them therefore that have not fet upon this worke of Mortification, now beginne to mortifie their luft y and let all thofethat have aire adie begunne, continue in this worke. Thus much for the Ufes.

But you will fay unto me,How fliall we attainethis work of Mor tification * and thereforeiiere will I lay downe fome meanes how a man may come to this work of Mortification.

The firft meanes is to endeavour to get a willing heart to have your finnes mortified 5 that is, a holy diflikc, and a holy I oathing of them, with a defire of the contrary grace: if men did but fee what an excel, lent eftate Regeneration is, it would breed in them a holy defire of Mortification 5 therefore ourSavioir faith,when hisDifciplescame to him,and complained

ofthe weakneffe of their faith. Mat. 17,

// ye have Faith

ThcDo&rineof CMorUJieation.

Faith 4f * graine of (JMufiard-Jeed , yejhallfay unto this mount Aim, Remove, and it flail be removed. By fitting forth the excellency of Faith, he take paines to work in them a defire of it- even fo, if a man once can get a defire but to have his fin mortified, he will prefently have its for Chrift hath promifed ir, Mat. 5.p. Bleffed are they that hunger And thirfi after right eoufhejfe,for thty fhallbe fatisfied^ that is,they which hungeringenerall for any part of righteoufneffe, they (hall be filled : theifore, if we can come but to hunger,efpecially for Mortification, which is the principall part of righte-oufnelTe^I fay,if we can come but unto God in truth with a willing heart,and defire it, we (hall be fure, to have it: for befides his promife,we have him inviting of us to this work, Matth. 11.28. Come unto me all ye that are weary and heavy laden 7 and I mlleafiyou: Now what will he eafc them of, the guilt i no, if though it be not excluded)but principally of the commanding power of finne t, that he may not onely be free from the guilt of finne, but from the power of finne, that he may have his fin mortified and fubdued. Now what elfe is the reafon that men have nor their finnes mortified, and that there is fuch a complaint of u«-mortified lufts and affe&ions, but becaufe they come not with a willing heart: their hearts are unftable, they are willing and unwilling. willing to leave fin, that they may be freed from the guilt: unwilling to leave the pkafute they have in fin: therefore, faith one, I prayed often to have my finnes forgiven, and mortified,and yet I feared the Lord would heare my prayers: fo it is with many in this cafe, they pray for

F Morti-

25

Aftg*fl.

Me anes,to take pains about ic.

The Dofirine of Mortification*

Simile.

Morti T fication,butitisbutverball,itcomes not from the heart 5 that is, from a willing mind : therefore if thou wouldeft have thy fin mortified j labour to get a willing heart.

The fecond meanes,if you would have your finnes mortified, is this, You muft take paines \ Mortification is painfull and laborious, and yet pleafant withall j it will not be doneby idlenefie, a flothfull man will never mortifie finne, for indeed it is a worke that de-fires labour? every thing that is of great worth, if it may be attained by induftry,defervcs labour j that is, the excellency of it challenged it of men:e ven fo,thc excellcncie and precioufneffe of this worke of mortification, becaufe it is a thing of much worth, deferves labour at our hands: The knowledge of eve ry art re quireth labour and induftry, and the greater myftery that is infolded in the Science, the greater labour it vequireth: even fo, Mortification requireth much paines,for it difcovereth unto us a great myftery, the my fterieof finne,and the bafenefTe of our nature, and alfo the excellencies that are in Chrift,both of juftifi-cation and remiffion of finnes. And this neceffarily flowes from the former-,for if there be a willing mind in a rr an to mortifie finne,then certainely he will rak* any paines that hemayattaine unto it^as the Apoftk faith, 1 Cor. 9.26. 1 rnnnenot in vaine as ont that beats the aire: that is, I take paines, but it is not in vaine; i take no more pains than I muft needs, for if I did take leffe, I could not come unto that I am at.The kfle ta bour that any man takes in the mortification of finnc, the more will finne encreafe-, and the more it increa-

\_ fethj

The Doctrine of Mortification*

*7

feth 3 the more work it makcth a m :n have to mortific I it: therefore it (landsmen upon to take paines with their corruptions in time, that fo they may prevent greater labour: and this meets with the errors of cer-tainemen.

Firft, thofe that thinke that all finnes have the like proportion of labour in mortifying , they thinke that a man m ay take no more paines for the mortifying of one finne, than another , but thefe men are deceived, for all fins are not alke in a man, but fome are more, fomc are leffe violent-, and accordingly, mortification muft be anfwerable unto the finne. It is with mottifi. cation in this cafe 3 as it is with phy ficke in di'feafes, all difeafes require not the fame phy ficke, for fome dif-eafes muft be purged with bitter pils, others not with the like ftnrpnefTe: againe,f ome phyfickc is for weak-ning, others for reftoring the ftrength: even fo there are fome fins,like the divell which our Saviour fpeaks of, that cannot be cajl out but byfafting and prayer.- that is, they cannot bee mortified without much paines > for if it be a hc3rt^finne, that is, a finne that is deere unto thee, a beloved bofome finne, (as all men are marvellous fubjc&tolove fome finne above another) there muft be for the mortification of this, a greater labour taken than fora lefle corruption: thefe are cuU led in Scripture^ther/^f eye^nd the right hand-\\\d as men arc very loth to part with thefe members of the body,even fo are they loth to part with their beloved fins which are deere unto them.

The fecond error,is of thofe that think if they have once mortified their fins,it is fuflicient, they need not

F 2 care

Erroursof menabout mortification.

Simile.

*8

The Doff rim of Mortification.

Simile.

Simile.

The fruit-leffe paine of the Pa-piils in this p ©int.

care for any more, they have now done with this work.But thefe men are deceived,for they muft know that the worke of Mortification is a continuall worke, becaufe the heart is not fo mortified, but there is ftill finfull corruptions in it ^ fo that if there be not a continuall worke of Mortification,it will prove fikhy. The heart of man is like the ballaft of afhipthat leakes, chough thou pumpe never fo faft, yet ftill there is worke: even fo, the heart is a fountaine of all manner of unclean nefTe,there is much wickednefTein ^therefore wee had need pray for a fountaine of fpirituall light 5 that is, offan&ification, that we may not be drowned in our corruption : Or* it is like a brazen Candleftick, which although it be made marvellous cleane, yet it will prefently foyle, and gather filth $ fo it is with the heart of man,if this work of Mortification doc not continue, it will foyle and grow filthy.

Now id this worke of Mortification, the Papifts feeme to takegreat paines forthe mortifying of finne* and indeed they might feeme to us to bee the wely men that take pains for this grace, if we did not meet with that claufe, Col. 2.23. where the Apoftle faith, that this affli<3ing of the body is but formall, mil- nor-Jhipfhcy prefcribe for the difeafe a quite contrary medicine 5 for as the difeafe is inward, fo the medicine muft be inward: Now Mortification is a turning of the heart,a change of the heart, a labour of the heart, but whipping and beating of the body is but as it were the applying oftheplaifter it felfe 5 for an outward plaifter cannot poflibly cure an inward difeafe; that is, a difeafe of the foule 3 but if the difeafe be inward

then J

The Do&rine of Mortification,

then the cure muft bee wrought inwardly by the Spirit. Notwithftanding, Iconfcffe there arc outward means to be ufed, which may much further the work of Mortification, but yet we muft take heed of deceit that may be in them, that we doe not afcribe the worke unto them; for if we doe, they will become fnares unto us,]and therefore to prevent all danger of deceit from thee, I will here foe them downe. The firft outward meanes, is, A moderate ufe of law-full things 5 that is, when men ufe lawfull things in a lawful! manner 5 as a moderation in dyet, in cloaths, in recreations, and pleafures, a moderate ufe of a lawfull calling,and many more which maybe means to further this Worke • but yet wee muft take heed ofexcefle in thefe lawfull things ; that is, wee muft take heed that wee doe not goe to the utmoft of them; for if wee doe, it is a thoufand to one wee fhall exceed. As for example, It is lawfull for a man toeate,and to drinke, and to ufe the creatures of God for his nourifhment 5 and it is lawfull for a man to cloathe his body, and ufe recreations fo farre forth as they may fcrve for the good of his body$ butifhee ufe thefe inordinately, that is, if hee eate to furfer, and drinke to bee drunken, and ufe his plca-fure to fatisfie his lufts bynegle&ing his place and Calling; they are fo far from being meanes of Mortification , that they become utter enemies unto the worke: therefore if you would have this outward meanes an help to mortification, that is, if you would have them to bridle Nature, then looke that you ufe lawfull things moderately.

^ _ F 3 The

29

The outward' meanes which further Mortification.

Firft, moderation in lawfnll things.

Exceflt in lawfull things is dano er#U j

The Doffrinc of Mortification.

Thefe-cond outward

meanes vowes and piomifcs.

Vowcs

when lawful!.

Hew tobe efteemed of and made.

Thefecond outward meanes arc VowesmdFromi-fcs,znd thefe in themfelvcs (imply are good^and may bee a good meanes to Mortification,for they are as an Obligation to binde a man from the doing of fuch or fuch a thing ; for fothe proper fignification of a Vow is, to binde a man, as it were, tohis e "good behaviour, alwayes provided, that it bee of indifferent things : that is, of things that be la wfull, elfe Vowes bind not a man to the doing of that which is evilbnowifitbemade in things lawfull, and to this end, forthcbridelingof ourevill difpofition of nature, that we will not doe this or that thing, or if wee finde our nature more fubjeft to fall, and more inclined unto one finnc than another, or more addi&ed unto fomepleafure than another, to make a Vow in this cafe it may bee a meanes to bridle our affe&ion in this thing. But here we rnuft take heed, that wee make them not of abfolute nccefluy^by afcribing any divine power to them whereby they are able to effed it, but to efteemethem things of indifference, which may either bee made or not made, or elfe they become afnare unto us: Againe, if thou makeft a Vow in this cafe,that thou wilt not doe fuch a thing,or fuch a thing • if it be for matter of good to thy foule, make confeience of it, take heed thou breake not thy Vow with God in this cafe • for as this ties thee in a double bond,fo the breach of it becomes a double finne : Againe, take heed that thy vow be not perpetuall,for then it will be fo fane from being a meanes of thy good, that ir will be a fnare unto evill. for when men makeperpetuall vowes,atlaft they become a burden,

and

Tie Vottrinc of CWortificatitn.

31

The third

niuw.ird

meanes.

Avoiding

occafion

coin.

and men love not tobeare burdens : Therefore, if you make a vow,make it but for a time-, that is, make it fo that you may renew it often, either weekly, or monethly,or according as you fee neceflitie require y fothat when time is expired , you may either renew them, or let them ceafe. Now if you obferve this in the making of your vowes,it may be another meanes unto this Worke, otherwise it will be a fnare.

The third outward meanes, is, The avoiding of all occafwns of finne: When a man avoids either the company of fuch men as formerly were a meanes to provoke him to finne, or the doing of fuch anions as may provoke luft or finne in this kinde,orplaces that are infedious this way 5 this will be a meanes to mortification. And this we find was that command which God laid upon every Nazarite, Num. 6. 4. they muft not only abftaine from ftrong drinke ^ but ajfo they muft caft out the huskes of the Grapes, left they be a n occafionof the breach of their vow: So in Exod. 12. 15. the children of Ifrael were not only commanded to abftaine from the eating of unleavened bread, but it muft bee put out of their houfes, left the having of it in their houfes, fhould bee an occifion to make themtobreakctheCommandement : Thus wee fer that the avoiding of the occafionof finne, will bee a meanes to kecpe us from fin.

But Tome will fay, I am ftrong enough, I need not otjeff* havefuchaoretoavoidtheoccafionsof finne: it is true,it is for B bes,and fuch as are weake Chriftians, 10 abftaine from fuch and fuch occafions 5 but as for methat have beenea Profcflbr along time, and have

fuch

Anftv.

I

The Doctrine of Mortifcation.

The 4 th outward meanes. Failing & Prayer.

fuch a ftrength and meafure of faith,! need not much to ftand upon thefe termes.

To this I anfwer, that this is mens wcakneffe thus to objcd,for this want of feare arifcth from the want of fpicituall ftrength j for this is the nature of fpirituall ftrength in a man, when he feares finne, and the occafions of finnc,the more he feares in this cafe,the ftronger he is 5 and the leffe he feares, the weaker he is 5 the lefle fpirituall ftrength he hath, whatfoever he may feeme to have: therefore, doeft thou finde want of fpirituall feare in thce,then thou maift juftly feare thine eftate $ for if thou haft true grace in thee, it will be fo farre from making of thee carcleflfe, that it will make a double hedge and ditch about thy foul. Againe, know that all the ftrength thou boafts of, is but habituall grace, and what is habituall grace but a creature-, and in relying upon it, thou makefi flejh thine arme •, that is, thou putteft more truft and confidence in a creature, than in God, which is a horrible finne, and flat idolatry; therfore you fee this is mens weak-neftethustoobjeft.

The fourth outward meanes is, Fa/ling and Prayer, though abufed by the Papifts,yet very neceflary > and a good outward meanes to Mortification, being ufed lawfully: for what is Fafting but a curbing of the flcfh,and a pulling of it down,a brideling of Nature, and a kinde of mortifying of the body? and what is Prayer, but a praying or begging of grace,or for the preservation ofgrace,and power againft corruptions? Thefe two things arc very commendable,and much ufed in the Primitive Church 5 for the Apoftle faith,

Let

The Dotfririe of Cfttdrufication.

II

Let Ttftlng and Prayer bet made for all the Churchy } which it it had net beene necefTary, he would not have commended ituntotheGiurch. And I fee no reafon why it fhould be fo much negle&ed amongft us,efpcci3l!y arthis time,in regard of the affliction of the Church abroad,whofe neccflity requirech ic J and lllbbeifiga thlflsjfo acceptable to God, and commendable in the Church, I would it were in greater favour and requeft amongft us.

The third meanes, if you would have your finnes mortified, is ro labour to get the affiftance of the Spirit; for this rail ft ofneceffiry follow, or elfc the other two will nothing availe uss for what will it a-vaile us though we have a willing heart to part with fin, and what though we takepaines in the mortifying of our lufts,if the Spirit do not accompany us, all s nothing worth; therfore if thou wouldeft have this vvorke effedually done,thou mufl get the Spirit.

But this may feeme a ftrange thing, a thing of im poflibillity to get the fpiritjfor you will fay,Hov v is it in our power to get the fpiritfHoyv can we caufe the fpirit to come from heaven into our hearts, fcirg our Saviour faith^.3.8 .That the windbloweth where it lufietb^ that is, the fpirit vvorketh where it lifteth: now if the fpirit bee the agent and worker of every grace,then how is it in our power to get him?

To this I anfvver,hovvfoever I grant that the fpirit is the agent & worker of every grace, yet I fay, there may be fuch meancs ufed by us, whereby we may obtaine the fpirit - and therefore the Apoftle faith, tow.8.13. ifyeu live after the flejh, yon (hall die,but if G you

3

Meanes, Theafli-ftance of the Spirit

Object.

An[w.

How the Spirit may d e won or loft.

ThcBoBrine of Mortification-.

How the Spiri t is refined.

I

youmortifie the deeds of the fltjh you (haH live : which muft be done by the fpirit 5 for the Apoftle makes us the Agents, and the fpirit the inftrument, whereby he fhswes us thus much, That it ispoflible notonely ogetthefpiiit, but alfohave theworkeofthefpi-ritafcribedcous.

Now as there are mcanes to get the fpirit, fo alfo there is meanes to hinder the fpirit 5 fo that the fpirit may be won or loft,either by the doing orxhe not doing of thefe three things.

Firft, if thou wouldeft ha?e the fpirit, then thou muft know the fpirit; that is, fo to know him as to givehimthegloryofthcworke of every grace : for how lhall wegivethcfpirittheglorycrfcverygrace if we know not the fpirit? And therefore our Saviour makes the want of the knowledge of the fpirit the reafon that men doe not receive the fpirit : loh* 14. 17. 1 will fcnd unto you the Comforter, whom the world cannot receive > becaufe they know him net '; that is, the world knoweth not the prctioufneffe of the fpirit, therefore they lightly eftceme of him-,but you know him,and the excellency of him, therfore you highly eiVeme of him : The firft meanes then to have the fpirit, is. Labour to know the fpirr, thatyoumay give him the gloi y of every grace.

Secondly, if thou wouldeft have the fpirit, then take heed that thou neither refift the fpirLt>nor grieve nor quench it.

Firft, take heed thou refift not the fpirit $ now a man is faid to refift the fpirit, when againft the light of nature and grace he refifteth the truthsthatis,when

by

The Doffrine of Mortification,

by arguments, and rcafons & ocular demonftrations hid before him, vvherby he is convift of the truth of them, yet knowing thac they arc truth, hee will not-withftanding fee downe his refolution that he wil not doc itjthis is to rcfift the Spirit i Of thisrefifting of the Spirit wee read mAffs 6 t io.com pared with Atfs 7.51' irisfaidof£frf£f», that they were not able uirefill the Wtfdome.andthe Sprit by which hefpake $ that is, hee ovcrthrewthemby argument and rcafon, and they were convinced in their Confciences of the truth;& yet for all this it is hid, Acls 7.51. Ye have al-waies refifiedthe Spirityas your fathers have done, fo doe y^.-thac is, howfoever ye were convid: in your Confciences of the truth of this dodrine which I deliver, yet you have fet downe your refolution, that you will not obey. Now this is a grievous finne^ for fins againft God and Chrift fhal be forgiven,thcy are capable of pardon 3 but the refitting of the fpirir,thac is, finning againft the Light ofthefpirit, isdefperate anddangerouf.

Secondly, what is meant by grieving ofthefpirit? Now a man isfaid zo grave che (pint'when hee commits any thing that makes the fpirit to loath the ibule; and therefore the Apoftlc faith, Grlevenotthe Sprit : Ephe ^4.3 o. that is, by foule fpeeches and tot-ten communication ; for the Apoftle in the former Verfehzd exhorted them ftom naughty fpeeches,^/ (Taidhee) no evillCommunication proceed out of your mouthes, & chen prefently adjoy ncs^and grieve not the Spirit; for if you give your felves to corrupt Communication and rotten fpeeches, you will grieve the

C 2 Spirit

35

Ads 6.10 &7.51.

How the

Spiric is erieved.

Opllill ~J

The Doffrine of Mortification.

How the

Spirit is quenched.

I

fpiritjic will be a meanes ofthefpirits departure: the fpirit is a cleane fpirit .& he loves a cleane habitation^ heart chat hath purged it felfe of thefecorrupti-ons.Therfore when you hear a man that hath rotten fpeeches in his mouthy fay, that man grieves thefpi-rir sfor there is nothing fo odious & contrary to man as thefe are to the fpirir. and therefore if you would keepe the fpirit,then let your words be gracious,/>w-drtdwithfilt\ that is with the grace of the fpirit proceeding from a fanftified heartland as fpeeches fo all cvill a&ion^in like manner,grievethe heart.

Thirdly, what is meant by quenching of the fpirit; A man is (aid to quench thefpirit, when there is a careles in the ufing of the meanes of grace whereby the fpirit is increafed 3 that is, when men grow care-les & remifle in the duties of Religion,either in hea-ring,reading,praying,or meditating. Agaiacwhena man doth not cherifli every good motion of the Spirit in his heart,eitherto pray,or to heare,&c but lets them lie without practice, this is a quenching of the fpirit,therfore the Apoftle faith,* Thef. 5. 19.Quench not the Spirit*, that is, by a neglcd of the meanes.

Thirdly, if you would get the fpirit, you muft ufe prayer^ for prayer is a fpeciall meanes to get the Spirit- & it is the fame meanes that Chrift ufed, when he would have the holy G hoft for his Difciples he prai-ed for him, as you may fee5Z0.14.14. Itvilpraythe father,& hewilfevdthe Comforter unto you^hazis^thc holy Ghoft; fo&hecan comfort indeed,and he is the true Comforterjand indeed there is no true comfort ! but what the Spirit brings into the heart. Nowthat

the

The Doctrine of Mortification.

37

the fpirit may be obtained by prayer,is proved Luk. 11.13. where our Saviour maks it plaine by way of oppofition to earthly parents; For (faith hze)ifyour earthly parents can give goodthings unto their children 5 then how much more will) our heavenly Father give the holy Ghofl unto them that ash Him \ Therefore if thou wouldeftdraw the holy Ghoft into thy heart, trrn pray for him;Prayer is a prevailing thing with God, it is reftlefle, and pleafing unto God, ic will have no deniall; and to this purpofe, faith GodtoAft?/^, Wherefore does! thou trouble me? that is, wherefore arc thou fo reftlefle with me that thou wilt have no deniall till I grant thee thy defireffo then if you will pre-vaile with God by praier, you may obtain the fpirit. The fourth rneanes 3 if you would have your fins rciortified a is,To walke in the fpirit; that is,you muft doetheadions of the new man; and therefore the Apoftle fmh :> Gdl. , )'i6.Walkinthefpirit. Now here by the fpirit is not meant the holy ghoft,but the Re-generate part of mans that is, thenewmanjwhofe anions are the duties of holinefle, as Prayer, hearing the Word,receiving the Sacraments, works of Charity, either to the Church in generall, or to any par-ticular member of it; and there muftnotonelybea bare performing of them; for fo an hypocrite may doe, but there muft be a delight in them, th.it is, it muft r, joycethe foule when any opportunity is offered whereby any holy duty mny be performed. But on the contrary ,vvhen we grow remifle in praier 5 or in any other dwy, the devil takes an occafion by this to force us to fome fin;hcreupon we prefently yecld,

G 3 becaufe

Luk.ii. «3«

4

Meanes.to W-ittce in the Spirit.

The Doctrine of Mortification.

Simile,

5

Meanes,

Taith.

Aft.!?.?.

Eph.j.17.

Obj. I Anf\

ixcaufe wee want ftrength of Grace, which by the negleft of that duty we are weake in.We know ibmc phyficke is for reftoting, as well as for weakening , thereby to preferve the ftrength of the body; now rhis walking in the a&ions of the new man, is to preserve the ftrcagch of the foule, it prcfcrvcs fpirituall life in a man, it enables him to fight againft Corruption, and lufts 5 for what is that which weakens the foule, but the anions of the old man? Therefore if you would mortifieyourlufts,you muft walke in the Spirit,

The fifth meanes,if you would mortifie your lufts,

is this,You muft get Faith: fo faith the Apoftle,^#J

15.p. Faithpurifietb the heart-, that is, icflayeththej

corruption of the heart,it mortifies every inordinate

defire of the heart, icpurgeth out the filthineffeof

our nature, it makes it a new heart in quality; that is,

it makes it fit to receive grace, and who would not

have a heart thus fined to good? Againe, Itisfaid,

Eph.^iyjhat chrijl may dwelinyour hearts by Faith'.

asifheefhould fay,Faith will purge the heart; for

where Faith is,Chrift is, and Chrift will notdwel in

a rotten heart,that is impure, & not infome meafure

(an£Kfied.by the fpirit.

But you will fay, there are divers kindes of Faith, what Faith is rhis then rbat thus purificththe heart/* By Faith in this place is meant a juftify ing Faith 5 Faith that applieth Chrift and hisrighteoufneflein particular unto a mans felfe forhisjuftificationj and hereupon he is raifed up to holinefle,andenabled,out of love unto Chrift to mortifie finne.

Now

"The Doctrine of CMortifiCAtion.

Now the order of this grace in a Regenerate man, is wonderfully for firft, the fpirit, which is the holy Ghoft,comes and enlightens the mind,then it works Fakh,and then faith drawes down Chrift 5 and when once Chrift comes a he takespofleffion of it,never re. fting till he hath rid the heart oft he evill difpofition of nature with a loathing of it \ then the Regenerare man hereupon out of love unto Chrift 3 and hatred unto fin,bcginnes tomorcifie his corruptions.

But you will fay, How can the Spirit of Chrift , which is the holy Ghoft, dwell in the heart, feeing he is in heaven f

To this I anfwer, that the fpirit dwels in the heart as the Sunne in ahoufe ; now we know that the proper place of the Sunne is in the Firmament,. yet wee fay the Sunne is inthehoufc, not that wee meane that the body of the Sunne is there, but the beames of the Sunne are there in the houfe: fo we fay, that theproper place of thcholy Ghoft is in heaven; and when we fay he is in the heart of a Regenerate man; we doe not meane effentially, but by a divine power and nature; that is, by fending his Spirit into the heart, not onely to worke Grace in the hearr, but to dwell therein. Now when the fpirit hath taken pof feffion of the hcart,it drawes and expells a way all the darkenefieof theminde, and makes it to lookeand to fee Chrift in a more excellent manner than be-forc,affuring him of perfect Iuftification, andremif-fionofhisfinnes.

And here the error of many is metwithall, in the matter of Mortification^ they will have Mortification

39

The order of Faith in the Regenerate.

Obj. z

Anf. 2. How

Chrift dwels in the heart.

Simile.

Errour a-bout Mortification confuted.

6

Meanes, fpi ritual I Ioy.

TheDotfrine ofMortificAUon<

on firft wrought, and then they will lay hold upon Chriftfor rem ffion of fianes. Oh 5 {ay they,if I could but findethis fin, or that fin mortified, then I would lay hold upon Chrift,then I would belecvej for alas, how can I looke for remiflion of finnes, how dare I lay hold, or how can I lay hold upon Chrift,when I find that iny corruptions have fuch hold on me.'But thefe are deceived, for this is contrary to the Worke of the Spirit: for firft, Faith aflureth of pardon, and then followes Mortification ; that is, when a man is once allured of pardon of finne, then he beginnes to mortifie, and to flay his corruption; for Mortification is a fruit of Faith; and therefore the Apoftle faiths Phi .3.1 o.That I may fecle the power tfhis deAtl\and the vertuerfhis RefurreftiomNow what is meant by this but the two parts of Repentance, Mortification and Vivification?The Apoftle beleevedbefore,and now hee would have his Faith appeare in the Grace of Mortification, that he might fenfibly feele it. And therefore, if you would have your finnes mortified, you muft by Faith draw Chtift into your hearts.

The fixth meanes, if you would have your finnes moitified,is,to get fpirituall Joy .But this may feeme a ftrange thing to mortifie corruption by; a man or a woman would rather thinke that this were a meanes to increafe fin : but it is.not fo; for fpirituall Ioy is a fpeciall meanes to mortifie fin, if we do but confidcr the nature of Mortification 5 for as I faid before, what is Mortification but a turning of the heart, a working in it a new difpofition:Now wc know when the heart is not regenerate it is full offorrow 3 and joyj

The Dottrine of LMortificMion.

4*

joy inthiseftateincreafeth fin:But when the heart is turned from fin to Grace, that is, heavenly difpofed, there is a pleafant Obj & represented unto the eye of the foul, as Chrift,Iuftification,Remiflion of fins, and Reconciliation: and hence arifcth a fpirituall Ioy | inthefoule, which rejoycing is a Mortification of finne; for when a man or woman fees fuch excellencies in Chrift, (as before) heforejoycethinthem, that he loatheth whatfoever is contrary to them. As a man that hath gotten a faire Inheritance which formerly was content with a fmall Cottage, but now the right that he hath to the other,makes him defpife that : fo it is with a Regenerate man, this fpiriruall Ioy makes him bafely to efteeme of finne,and his na-turall eftate: and therefore faith the Apoftle, 1 Cor. 1 j, j 1 Jproteft tbatky the rejoicing I have in Chrift leftu^ I djecUilj: that is, that fpirituall Ioy which hee had in Chrift, of Iuftification and Remilfion of fins, and that fight of glory which he faw by Faith,morcified finne in him, made him bafely to efteeme of his corruptions. We fee,by examplc,a man that is wrought uponby the Law, ortheludgjmentsofGod, may for a time leave fome finne, and rcjoyce in good, as Herod heard lohngladly* and yet this his Ioy doth not monifie finne, becaufe it is not wrought by the fpirit upon an apprehenfion of the love ofGod; that is,it doth not proceed from the right Root 3 for fpirituall Ioy th.n mortifies finne, arifeth from an alfurance of Remiffion otfinnes-, but this arifech from fome other finifterrefpeft, orelfeforfeareofhdl. Nowthat fpirituall Ioy mortifies finne, the Wife-man proves, ___ H Prev^

Simile*

The Doctrine ofMortificttUn,

7

Meanes, Humility,

Humble-nefle of mindc what it is,

Pro.i. i o.compared with the 1 6,Verfe i When wifdme emcreth into thy heart , and knowledge ispleafant to thy Sod^&c.it (htlkeepthee from the ttravgt iw/w».When Wifdome entreth into thy heart 3 that is, when the Spirit enlightens thy minde to fee, grace and knowledge ispleafant unto thee, when thou doeft rejoice in tin. knowledge of Chvift, and graces of the Spirit, then it fliall keepe ttue from the ftrange woman; that is, from inordinate affections, which otherwise would bring thee to deftru&ion.Thus you fee that fpirituall loy is an excellent mcanes to Mortification*

The feventh meancs. if you would have your fins morcified,is, Humblcnes ofmir.de: this is anexcel-lent meancsto Mortification , for when the heart is proud 3 it will not yeeld ; that is, it is unfit for grace 5 for there is nothing fo contrary unto the nature of the Spirit, as a proud heart; and therefore the Apoftle faith,xP^.5 •t.Godrefifleth the proud fat hegivesgract to the humble.He refifieth theprond^ that is, hce doth ftand in oppofition againft him as one moft contrary u$to him-, he reje&eth his praiers andhisa&ionsjbe-caufethey proceed from a proud heart : but heegives grace to the humble 5 that is, the humble heart is fit to receive grace, therefore he fhall have cverygrace neceffary tofalvauon,as Faith, Repentance, Mortification, 'Peace of Confidence, andRcmiffionoffins. Now this humblenefTe ofmindeisabafeeftceniing oi a mans felfe in an acknowledgment of his unwor-ffe to receive any grace with an high cfteeraeof Gods love, which indeed may feemc to be contrary to fpiriiuall loy, but it is not (o 5 fonhe more hum-

ble

The Doffrine of Mortification.

43

ble any man or woman is,the more fpiritual joy they hav e: ic is encrcafed by humility, it is dccreafed by pride; the humble heart is ahvaies the joyfulleft heart ;for the more grace the morehumblenes>& the more humility the more fpiritual Ioy,for vvher there is a wane of grace, there muft needs be a want of fpi-rituall joy.Now de je&ion and humility are of a contrary nature; a man maybecaftdowne,andyetnot be humble5 humbleneffe of minde is morcinward than outward,but the other may be outward but not inward 5 therefore if you would have your fins mortified, get an humble heart: for it is faid, Pfal, 34.18. The Lord is nigh unto them that are of a broken heart: a broken heart is an humble heart: and, E&ek. 36.26. A new heart) and anew [prit will I give you : that is, when I have throughly humbled you, and cleanfed you from your rebellioufnefle againftme, then I will doe this and this for you:well then, labour for humbleneffe of minde, if you would have your finnes mortified.Thus much of the word Monifie.

We now come to a third point, and that is, what are thofe things thatare to be mortified/* andthefe the Apoftle calls ingcnerall, Earthly members .-Hence we note.

That all earthly members are to be mortified,

For the better explaining of this point,we will firft fpeak ofthe general,& then of c he particularsrbutfirft of all, became the words are hard we will (hew you by way of explanation, fir ft, what is meant by mm* berspnd feccndly,what is meant by earthly members .

ForthefirftjWhatismeantby Members?By Mem.

H 2 bets

Ezck. l*. 16.

D08.

The Doffrine of Mortification.

What is hci«

meant by Membe;s,

Why called Mem-bers.

Reaf. I

2Pet. i^.

bers is meant finne,or any fouleaffe&ionoftheheait, when the heart is fee upon a wrong objector clfe upon a good object, yet exceeding either in the manner or the meafure,makes it a finne: as firft,when a mans heart is fee upon a bafe obje<ft,as the fatisfying of hi s eyes according to the luft of his hearty or fee upon h is pleafurc inordinatly to the fatisfying of his luftsmow thefe are bafe obje&s. Againe,there are other ob jefts which in themfelves are good and may bee ufed> as care of the world, and the things of the world: a man may lawfully care for the things of this life that hath acharg, or a man may ufe his plcafure for recreation^ may feek after hisprofit,chereby to providei for his family 5 but if the care for the world, and the things of this world, exceed either in the manner or the meafure^that is,if they be gotten unlawfully, and if the heart luft after them, if they breed a diforder in thefoule, andanegle&ofgrace, then they become finne.

Now they are called members for thefe reafons. The firft reafon is,becaufe thefe bafe affections fill up the heart 5 that is, they make the heart fit for all manner of finne, even as the members of the body make the body fit for a&ion: now we know that the body is not perf eft, if the members bee not perfed, fo when the heart is not filled with thefe members, it may be fit for finne but not for every finne, but this filling of ic makes it fit for all finne^and therefore the Apoftle faith, 2 Pet.i 3.' According to his divine power he hath given us all things ;that is,by divine nature wc all come to the knowledge oftheFairh, nowthar

which

The Doffrine of Mortification*

w hich is contrary to the fpirit, and the knowledge of him, is made up by thefe bafe affe&ions, even as the J body is made up and complete by its members.

Secondly, they are called Members, becaufe thefe bafeaffe&ions doe the anions of the unregenerate part,even as the members of the body doc the a&ions of the body * for they receive into the heart all manner of finne 5 and thence they fend bafe affe&ions into all the reft of the faculties.

Thirdly,they are called Members Jjzciuk they are weapons ofunrighttoufneS) for fo the Apoftle cals them even as the adionsof the new man are called then***-pns of rightwufnes- that is,the care for the anions of the new man. Now we know that it is the property of one member to fight for the good of another 3 as we fee, one member willfufferitfelfetobecutofF & fcperated from the body for the good of the reft-and fo it is in like mannerwiththefe,forall will joy n together for the mortifying offinne one in another. On the other fide,thefe weapons of unrighteoufnefle, they fight for one another againft Grace, they are cartfull to performe the anions of the old man 3 and to fullfill every luft of the flefh.

Fourthly, they are called Members,becautethey are as deare unto theheart, as any member is unto the body, and therfore in Scripture they are called the right band^nd the right eic^Mat.%.29> that is,they are as deare,and ftick as clofc unco the heart, and will as hardly befeparated fromitastheneareftanddearef^ member of thebody:thus much of the word member. Secondly, wh:;t is meant by Earthly members'! By

H 3 Earthly \

45

Reaf,

Reaf.$.

Reaf.^,

The Doctrine of Mortification.

What is meant by earthly Members.

What it is to bee earthly minded.

Earthly Members is meant al earthly affc&ionsjasimmoderate cares, inordinate lulls j or it is a depraved difpofition of the fbule, whereby it is drawne from' heavenly things to earthly ;that is, it is drawne from a high valuing of heavenly ihings toa bafe eftceme of them, and from a bafe efteeming of earthly things, unto an high cfteeme of them ; this U earthly min-dcdneiTe. But for the better explaining of this Point 5 firft, wee will Ihew what it is to be earthly minded : fecondly,what it is to be heavenly minded.

For the firft,what it is to be earthly minded.lt is to mind earthly things,or heavenly things in an earthly manner,that is, when the foule is depraved fo of fpi-rituall life that it looks upon grace & falvation with a carnal! eye,when it is reprefented unto it, becaufc it is but naturalist is not enlightned by the fpirit,now till a man be enlightned by the fpirit, he cannot fee fpirituall things in a fpirituall manner. HowfoeverJ grant that by the light of nature, aman being endued with a reafonable foule,therby may come to difcerne of (pirkual things,yet fo as but by a common illumination of the fpirit,as we cal it,not as t hey are,but on-1 ly as he conceives of them by his natural! reaCon: for firft,by nature a man may conceive of fpiritual things but not fpirituallyjfor nature can go no further than nature: now what is competible and agreeable to nature he hath a tafte of, he fees things fo far as they are futable unto his nature, but nature can looke no further ^ for this is the property of nature, it goes all by the outward fenfe and appetite 5 and no man can apply fpiritual things by the fenfes,but earthly things.

Second-

The Doctrine of ^Mortification^

Secondly,by the affe&ions a man may conceive of fpirituall things, for the afFe^Sbs are the proper feat oflove, and a man being endued with love, maybe affe&ed with heavenly things,fo far asthey are fweec unto naturc^& hence may arife feare of Jofing them, not becaufe they are heavenly things,but becaufe they are fvveet unto his nature. Befides,t heoffe<5iion$ may reftraine him, and turne him from efteeming of j things bafe, to an efteeming of things that are more excellent>and yet be but earthly minded: for it is not theaffe&ion to good, that proves a man to be good, but it is the rice of the affe&ion that is the ground from whence they fpringj namely, from a heart en-lightned by the fpirit:#m^may afrcft uhn y & lohns dodrine, but this is not bred by the fpirit^ but a car-nail affedion.

Thirdly, by the underftanding or minde, a man may come to conceive of fpirituall and heavenly things^ his mind may be enlightned with the knowledge of them^and yet be but earthly minded: As for example.

FitfUic may fee a venue in heavenly things above all things in the world, he may conceive of them by looking into them, Co that a verrue and power may appeare in them excelling every vertue in any thing elfe; and yet not renewed.

Secondly, if heebe of a more noble fpirit he may doe good, either for Church or Common-wealth : he may be very liberall and bountif ull unto any that fhall feeke unto him in this kinde,and hereupon may grow remifle after the things of this world, and fo be

not

47

3

How a

man may come to know fpi-rituall things & yet not be renewed.

The Doffrine of Mortification*

Da. 4-34-5

Mar.^.zo

6

not all fo violently carried away after covetoufnefTe, and yet not be remove*.

Thirdly, he may come to fee holincffe in the children of God 3 and thereupon be wonderfully sffefted with it, infomuch that he may wifli himfelfe the like: nay more,he may wonder at their holineffe, and be aftonifhed with an admiration thereof, as one overcome of it,and yet not be renewed.

Fourthly,he may come to fee into the attributes of God,both the communicative Attributes which are communicated to the Creatures, as Iuftice, Mercie, RighteoufnelTe,Patience,and the like; and alfo thofe chat are not communicable,but eflentially proper to God, as Omnipocency, Omniprefence,and the likes and hereupon he may acknowledge Godtobefuch m one as thefe declare of, or els as he hath made himfelfe knownein his Word: as wee fee Nehuchad-#*£&4r,I>4tf,4.34.andyetbenot renewed.

Fifthly he may feele the fweetnefle of the promi-fes of remifsion of finnes,juftification,and rcconcilia-tion,andrejoyceinthem, asHered heard John gladly Mark.6, 2o.thatis,he was glad to heare lohn preach repentance and remifsion offinnes, he felt fweetnefle in this, fo he was content to heare that it was not lawful for him to have his brothers wife, but he was not content to obey: in like manner, any man or woman may finde fwe^tneffe in the promifes, and yet not be renewed.

Sixthly,he may beleeve the rcfurre#ion to life,and hereupon rejoyce after ir, becaufe hce beleeves there is a reward laid up for the righteous with Chrift

and

Tkt I>o6trine of CMortifodtion.

and maydefiretobemadepartaker ofic with them, and yet not bee renewed : For ifyoulookc into this man, none of all thefc have the firft feat in his heart, (buc they arc, as it were, in a fccond roome orclo-fee-, for earchly things have the firft and principall fear in his heart,but thefe come in afcer,as handmaids fei vants unto the other, and therefore have no fpiri-tualltaftetohim.

To make this platne, let us confidcr the order of the faculties of the foule : the minde is the principall faculty,and this rules the will and affe#ions*,now the mind being earthly difpofed, the will andaffe&ions can goe no further than the mind guides them : every faculty hath an appetite,& the foule of a man hath an undemanding which governes^ now looVe what the minde of a man loves or hates 5 that the will wils, orwilsnot; for the will is but the appetite and fol lowe s the underftanding. Again,every faculty in man hath a fenfe, and by that it is drawne to affect that which it chufeth,for the defire follows the fenfqand as it is wkh one faculty, fo it is with all the other of the faculties; for the faculties fuit all after the fenfes. and affe£ that which the minde affeds: and thus the will & affe&ions hanging upon the mind, it is unpof iible that the will of a man fhould will and affeft any other thing than that which the mind is affe&ed with.

But here fome Queftions may be moved: the firft Queftion is this 5 But is there fuch light in the under-(landingas you fay,thenit leemes that anaturallman may by the light of Nature come unto true knowledge?

I To

49

The order of the faculties of the foule.

£«&■

JO

tHrallman may know fpirttmlj thi

The Doftr we of Mortification.

ingt.

What it i$ to 6c heavenly min ded.

Eph.4.ij (

To this I anfwer,that anaturall man may come for fubftanceasfarressa {piiiru^ll mar^butnornarjgh; manner ;the kpoftle \ai.h> Rom.$ .5. They that are of theflc l f h,do favour the things oft he fit fh: &, 1 cor. 2.14. 7 he natural! ma :> pcrceivtth not the things eft he Spirit • where the Apoftle faith, he doth nat kn d w them at aIl,forhe\v3itsafin6lified knowleJgeof thviri; he knowes them, bur not by that knowledge which is wrought by the Spirit alwayes accompanied with falsification 5 he knowes them for fubftance, but no in the right manner, as to be a rule to his life* A carnal! man may fpeake of fpirituall things, but not reli-gioufly; chat is, with an inwardfeeling ofthatin his heart which he fpeakes of:fo alio acarnall man may haveligh^buticisbut adarkelight; hee may have light in the underftandnig, but it is mt tranfeendent unto the reft of the faculties to transforme and enlighten them, and therefore though hee have light yet iliil he remaines in daikenefTe.

The fecond thing to be confidered is this, What

it is to be heavenly minded : A man is faid to behea-

venly minded when there is a new life put intohim,

whereby he is able both to fee & to fpeake of fpi ri-

tuall matters in a more excellent manner than ever he

was: And therefore the Apofilefaith,£^/ 4,23. rjr

he renewedin thefpirit of your w/W*/: that is,get a new

kinSe of life and light in your foukj for when Chrifl

enters into the heart of any man or vy oman, hee pur s

another kinde of life into them then that which hee

had by nature 5 the Spirit workes grace in the heart,

and grace makes a light in the foulest makes another

kind"

The Doctrine of Mortification,

51

kind of light than before ; for before there was bu<: a naturall light, a fight of Chrift & falvation,but with J 2 naturalleyejbut now there is a fpirituall light in his foul wherby he is able to fee Chrift in another man-ier 3 and therefore it is called the light of the minde^ the hring oftbeeares^dr t he of en : ng ofthe w/ 5 thati$,thtre is a change and alceration wrought in him whereby J hee can perceive fpiritaall things; his eares are opened to heare the myfteties of falvation, withamind renewed to yeeld obedience unto them 5 making them the rule of his life, and his eyes are opened to fee the excellencies that are in Chrift, as Remiffionof finnesjuftification, and Reconciliation in a more excellent manner than before 3 heeis, as it were, in a new world, where h e fees all things in another manner than before. Now I doe not fay, that hee fees new things, but old things ina new manner; hee faw Iuftificauon,Remifliunof finnes, and Reconciliation before, but now hee fees thefe and Chrift in a more excellent manner 5 there is, as it were, a new window opened unto him whereby hee fees Chrift ina more plaine and excellent manner, and hereupon he is aflured in the way of Confirmation of che Remifll onoffinncs: hee had a generall truft in Chrift before, and hee faw a glimpfe of him, but now hee en joyes the full fight of him 3 that is, fuch a fight as brings true comfort unto the foule. As a man that Simile. travels irro a fir Countrey fees at laft thofe things which before he faw in a M?p-, hee faw them before, but in a darke manner; but now he hath a more exaft and diftinft knowledge of them: even fo it is with a I2 Rege

52 }

The Votfrine of Mortification.

i Cor. 1.9

opined.

\Simile.

Regenerate man, he faw Chriftand the privileges thatare in Chrift before, but darkely,asa were in a Map,onely by a common Il!umination,but now hee fees them by the fpecialt Illumination oftheSpirit through Grace : And therefore the Apoftle faith, 1 Cor.z,9 . The eye hath not feene ,nor the eare heardjnel-they hath it entred into the heart of man to conceive of thofe things that God hdthprepared for them that love HimiRo wfoever this place ot Scripture be generally expounded & underftood of the joyes of heaven, yet in my opinion, it is much miftaken; for by this place is meant thofe fpiruual Objeds that are Ihownc unto a man when thefpirit begins firft to enlighten him; The eye hath not feene-, that is, which it hath not feene in right manner : hee never faw them in fuch a manner as now they are fhown unto hirrr.he now fees hea venly things in another manner,hee Ccts luftification in another manner than before, hee fees remiflion of dnnes in another manner than before: fo like wife he fees finne in another hew than before 5 for now he fees remiflion of fins follow them as a medicine toheale them: Againe, he fees luftification and Remiflion of finnes in another hew,he fees them in an higher manner than before, he {ecs them now as futable to him-felfe, and neceffary to falvation; before he faw them as good,but now he fees them as moft excellent. As it is with a man that is well, fo it is with a man that is not regenerated : now tell a man that is wcll,ofBal-fome and Cordials, what reftoratives they are, and what good they will do rothe body, yet he will not Iiften unto them becaufe hee is welfand needs them

• not-,

The Dottrine of Mortification.

not5 bur cell them unto a man that is ficke and difea. fed, he will give a diligent care unco them, becaufe they arc futable for his difeafefo it is with a fpiritual man before he be regenerate,he Mensnot 5 he regards nor fpirituall things; whenhehearesof Iuftification and Remifllon of fins, he (lightly paflcth them over, becaufe he feekth himfelte in health, and finds no want of them;for what fhould a man cake andapply a plaifter to a whole place chat hath no need of fuch a rhing? but when he is once renewed and mortified \ chen hefinds thefefutableco his difpofition^andthis is to be heavenly minded: A naturall man or woman may talkeofgrace-,of Iuftification, and Remifllon of finneSjbut they cannot fay that thefeare mine,or that Iftand in need of them; for fo faith the Apoftle, i Cor ,2.14. The natural m*n perceweth net the things of thefpirit.- that is,he may taikeof deepe points of Divinity, but not by the feeling of the Spirit 5 he may fee God and Chrift,buc not ina right manner.

But you may fay unro me,If a man heavenly minded may fee thus fane,then when he comes once unto this eftate, he needs not feeke any further I Hum i-nation.

To this I anfwer, that thought he fpiritual man be thus minded and enlightned , yet he muft feeke for more-,becaufe this knowledge is but in part 5 For wee know but in part forth the Apoftle, 1 Corinth>i 1*12. that is, though we know much of heavenly thinges, yet it is but a part of that we ought to know, or that wee (hould know, therefore wee muft ever be breeding in the fpirir, we -muft be ever growing rowards

: 1 3 • per-_

53

£&/-:

Anfi.

The Doftrine of Mortification.

2&*fo

Anfo. Simile.

How the

underftanding enlightned, may doe j»oodto the reft of ths faculties.

perfection: now there can be no growing till the mind be enlightned,for this is a worke of the minde* and fo f irre as the minde is enlightned, fo farre is the will enlightned, and not only that, but the reft of the faculties are enlightned accordingly.

But you may againe fay unto me, If this light which you fpeake of befeated in the mind,, then how farre doth this light redound unto the reft of the faculties, feeing the other fecmenot tobefenfibleof this light, becaufe many times there is fuch rebellions in them?

To this I anfwer. That earthly and heavenly min-dedncfife is feated in the underftanding,will,or minde of a man; As for example 5 A Lanchorne is the proper feat of a Candle, now it receives not the Candle for it felf c,neither keepes it the light to it felfe, but it receives it in to preferve lighr,and to com munica e it to others;Cvcn fo doth the underftanding, it doth not onely receive light for it felfe alone, bur by prefer ving of it, it doth communicate his light to the good of the reft of the faculties ,fo the Apoftle faith, Ton are begotten bj the word 6f Truth Ja. 1,18 .Now Truth is properly in the underftanding, it is firft there, and thence it doth communicate unto the reft of the faculties by redundance, I fay by redundance, but nor by infufion, that is, the light that is in the underftanding doth redound to the enlightening of the reft,but it is conveyed to the reft by the Spirit, and fo a man is renewed.

Now for the better explaining of this, wee (hall (hew how the underftanding being enlightned, may

doe

7he Dotfrineof ^Mortification.

doe good unto the reft of the faculties.

Firft, the Reafon or Wifdome being fir ft enlight-1 oed,it refts not there,but flowes by a redundancy im-tothe other faculties , and thereupon may take away chofe lets & impediments unto good:as thus, Wher-as ignorance or infidelity was formerly a hindrance unro good things, making him that was ignorant un-capable ofthcmyfteriesoffalvation,fo that he could notbeleevethepromifesofthe Go/pell,he could not bring his will and affe&ions to embrace the truths which ignorance is now taken away by that light t hat is communicated unto him by the undei (landing. Secondly, although the under/landing cannot re-movefeare and anger, becaufe they are qualities of nature,and evill difpofitions of the foul,which itgot by Adams fall-,y et k may hinder the growth of them, it may withftand the a&ions of them.As a Pilot cannot hinder the raging of the Sea$,it is not in his power ro make them calme,yet he can,by ufing meanes,doe fomuch as to fave his (hip: fo a regenerate man : though he cannot ftay his impatient anger and feare, yet he may keepe himfelfe from the anions of impatient anger, and fo bridle his immoderate feare, that he may not be diftra&ed with ir.

Thirdly 5 the underftanding m3y do much good by I inftrudions,when it is renewed,^ thereforeit comes many times that the reft of the faculties are overt tuned by the reafon; as thus, when the will and affedi-ons are immoderately fet upon a wrong objeft, the minde comes and inftrufls thewillandaffe&ionsof the vilenefle of the objeft, and the danger that will

enfue;

55

Simile*

rfa

The Doffr he ofMortificatw.

cnfue; and then contrarily informing them of grace, propoundech heavenly obje&s unto them; hereupon they becomeaffc&ed with them,and fo are turned by cheRcalorr

Fourthly, it may doe muchgood by the ruling of them, for the underftanding is the fuperior faculty of the foule, and therefore it becomes a guid unto the reftmow if the underftanding be enlighcned ( asl cold you)k doth communicate his light by redundance unto the reft of the faculties, then it muftneedes follow that the underftanding being enlightned truly with grace,& the other faculcies partaking thereof, they muft needs be ruled by it. Every inferiour is ruled by his fuperiour 5 or at lead (hould be fo$ fo every faculty (hould be fubordinate unto the mind : now if there be rebellion in them, it is the diforder of the foule,as the other is the diforder of the State. Thus much for the explaining of thefe points,namely, what it is to be earthly minded, and what icistobehca venly minded.

The firft Ufe then (hall bc,to reprove fhai ply fuch as favour the members ofthis body, and are inordinately affe&ed with this earthly mindcdnelle, fuch alfo as cannot deny thefe members any thing that is pleafant unto them, whereas they fhould be fuppref-fed and mortified by the fpirir. The rich man feeds thefe members w th his riches, the covetous man with his covetoufnefle, the proud man with his pride, and the ambitious man with his vain-glory ,when as thefe are their grcateft enemies,howfoever they arc couze-ned by them , but if they did but know,if they were but

The Doffrrne of Mortification.

| 57

but truly enlightned vviih grace, they would perceive the eviil of th t'fe members, andhow great an enemy this earthly mzndedneflTe were unto them, and then they would ftarve their bodies, ibotier than they fliould deceive them of"their foules. For firft 3 as there is nothing more hurcfull unto man than esrthly-min-dedneffcsfo,iecond!y,there is nothing more hatefull unto God 5 and thirdly, tfrefeis nothing more contrary unto the profeflion of Chriftianicy,than the loving of tbofe earthly members.

For the firit,I fay that there is nothing in the world more hurcfull unto man than earthly- mindedneffe; becaufe it makes him worfe than the ieajls^he beads doe not fin, but thefe earthly members are the caufe of finne in us, and finnetakes away the excellency of the creature.Innocency is the excellency of the crea-ture,fimp!y taken as he is a creature, and this was all the excellency that we had in Adam^ but fin tooke a-way that excellency: therfore whut Ucob faid otReu-^,C7^-46.4.whenhchad defiled his bed, Thuhajl ffaith he taken away mj excellency that is,that which I outwardly refptiied moft,may be faid of every lufy for what a man kceps,?hat is his excellency-,rhe'wife is the husbands excellency, and therefore when fhee is defiled, he hath loft his excellency 5 for as a man kecp:s orloofcth that oucward thing which he moft refpe&eth, io he kcepcth or loofeth his excellency. Th^ Scarrcs th it fail, when they are in the Element they (line and give light, and then they are faid to keepe their excellency-but whenthey once fall, then theylofe their excellency, becaufe theyhaveloft

K thei I

1

Nothing more -hurtfull to mm than earthly minde<. neflc.

When men are raid to toleofe their excellencies.

Simile,

Reaf.i

Simile,

The Do&rine of Mortification.

Sinne oue-ly makes a man lofc his excellency.

Redf. 2.

their light and fplendor; fo men are faid to lofe their excellencie when they give way unto their lufts.

And the rcafon is,fitfl:,becaufe when the mind af-feds earthly things, it mingles together two contra-ries,Gracc: and Cftrift, with finne and the world,and fo eclipfeth the excellency of the one with the bafe-neffe of the other: As whenggld and drofle are mingled, the bafeneffe of the onetloth corrupt the other , fo as the excellency thereof doth notappearc: but mingle gold with filvcr, or let it'foe alone, and then it keepes his excellency, and is not eclipfed : evenfo, when a man is earthly-minded, and his affecftions are fet upon baft objefls, w th that enlightned knowledge he hath, heminglethan ignoble & bafe objecfi toge-ther,andfolofeth the excellency of it. Now there is nothing that can make a man Co lofe his excellency, but fin; for other things that happen unto a man are not able to take away his excellency, as reproaches and i mprifonments in the worlds or a man may keep himfelfe heavenly minded for all the reproaches and imprifonments that he (hall meet withall, if he can keepe out finne^ all other things are unto him but as a candle in a darke night, which makes a man fee his way the better 5 fo all things in the world cannot e-clipfc the grace of a Chriftian, but in the hardeft e-ftate he will fo keepe his heavenly mindedneflfe, that his grace (hall the more appeare.

Secondly 5 finne pierceth men through \ for that which is faid of riches, i Tim. 6. io. is true of every finne, Itpeircetbthem thorow with mm) forrowes: that is, it wounds his foule, and makes him to draw to his

owi.e

TbeBotfrineof OH or tifie At ion.

^wne deftru&ion: Againe 3 finne having once gotten pofleflion, will have no deniailj if once you give way unto it, itisreftlefTe; forwhenamanhathfatisfied one !uft,another comes to be fatisfied, till at laft his heart is hardened, and his Confcience hath loft all fenfe,and when it is thus with him, heisdrewned in fin: he is, inthiscafe, JiketheSilke-worme, that never refts turning herfelfe in her web till at laft flie deft roy her fclfcfo earthly-minded men, when they arc once catcht in this friare, they never reft turning themfclves from one finnc to another, till at laft they deftroy themfclves.

Secondly, there is nothing more hatcfulland of-fenfive unto God than when a man is earthly-minded, for when a man is earthly minded, he fet sup Idolatry in hisheart : I i'peake not o f the bodily proftrati-on, howfoever in time it may be, hewillbefuchar, one^but I fpeake of covetoufneffe, that fpiriruall Idolatry of the hearr 5 as the Apoftle Cilsic,v. ch is when the heart is once fotted w th thefe earthly rhings, that it drawes all the faculties of the fouie after them, f(, that the Commanderaents of God become aburther un:o him. Now there is nothing in the world more odious unto God than to be an Idolater, for he is a lothfome crearure,one whom God hath left to him ffclfmow God never leaves a man til he forfakes him, but when he doth forfake God,then he is left to hinr (elfe.-andthisis properly called the hatred of God, for then God with- drawes from a man his Spirit & fpeciall providence,becaufe he loathes him : And as it is with us, what a man loaths that he hates,and we

K 2 know

59

Simile.

2 Nothing fo hatefull c© God as earthly-minded-acfTe.

The Dotfrine of Mortification,

Nothing

leffebe-

feemcth a

profcflbi

than earth

ly-mind-

cdncfTc.

know thac a msn cares not what becomes cf that which he hares y (o it is with God in this cafe : For, I fay ,the turning of a mans heart from fp"r ituall things to earthly, is the fet ting up of Idolatry in the heart; and nature her felfe abhorres to have the.affe&ions drawneaway.-forasan AdilterefTeis odious unto her husband, becaufe her heart is drawn away from him; fo an Idolater is odious unto God, becauie it dfa wes away the heart from God: and therefore the Apoftle faith,/<«w.4,4. Kmw you not that the love of the world is enmtytoGod? that is, if you love the world it will makeyou commit Idolatry^and then you are at enmi-rie with God, afid foconfequenrly God and you are at odds, youftand in defiance oneagainftanother, for who is at greater enmity with God than an Id©-later.

The third thirg to be confidered, is. That there is nothing in the world that leflfebefcemeth a Chriftian man or woif ian,efpecially one that profefleth Religi* on, than earthly-mindedntffes for this caufe an unre-generate man is compared to a Swine, becaufe all his delight is ro paddle in the world, and to be wallow-ng in it,as in his proper place 5 for what would you have a Swine to doe, but to delight in things that are ig recable unco his n iture^But for a man that profef-(ah Religion, to fill from his Religion unto pro-phanenciTe,and to the love of the world, this is 1110ft odious unto God, th*$ God hates wr.h a deadly ha-■tred,tlrs hadtfpijmg tfGod^anda trdrnpling underfoot thtbhadofChr.fi : ft isnothing for a prophaneman that hnchnor given his name unto Chrift,to lie wallowing

The Dotfrinc of CMortification.

lowing in the world, and to goe from one fin to ano thermit is,a$ it were, but the putting offone garment to put on another, which i$ no:unfcemely: orthe pulling ofa ring off one finger to put it on to another, wherein fccme^ no undecency 5 lb the fettles of pro-phanemen feemenotto beunfeemely in regard of the perfons from whence they come , for thei e is no otherthingSyit leaftwifc better things to be expe&ed fromthem : butfor on?that hath profeffedChrift, afcerlong profeflion to fall greedily unto the world, this is unbefeeming a Chriftian manjother things are contrary unto grace,but this forfakingofthe world is futable uuto grace. For a covetous man that is profane there is no contrariety in that 3 «t is futable unto his dif-pofition, but for any man that hath tafied of heavenly wjfitriesfis the ity*/7/ifaitb,#f£.6.6.tofalaway into a fwini/h difpofition^as to covctoufnefle, or pride, he {hal hardly be renewed by repentance ,thatis,he wil hard-Iy fcrape off chat blot of rclapfe: nay,many times the Lord meets with fuch by great )\xdgmt^s^ Salomon in hi* youth how did he maintaine Religion,ycc in his age how fearefully did he £il into idolatry <A[i being young,honours God in his youth, yet he feli away in his age, and the holy Ghoft hath branded him with three tearefull finsrand fo Ahaziahfaz fell away from God to idolatry-and in his ficknesfent to witches to help hi m:bow unanswerable were the ends of thefe to 'hv'.r beginnings ^ therefore take heed of Apoftacy. I fpeakc of this the more 5 becaufe we fee daily many inthtir youth are marveilous zealous, and pretend great love onto Relig'on>& yet if you marke the end . K 3 of

<i

Simile.

Difference betwixt the back-Aiding of the Saints, and the wicked.

A threefold caufe of the bickfli- ^ ding of the godly.

Caufe i •

Caufe 2.

The Docir ine of Mortification,

ofthefe (IfpeakenotofallJ who greater backfliders than them? and indeed this backfliding many times proves the portion of Gods children , the moft ho-lieft, and deareft of Gods Saints many times are fub-]q& unto thisalteration,and yetbe deireand precious in the fight of God: As we fee in Dav d & Peter.

But there is great difference betwixt the flackndTe of the Saints,and the wicked backfliding : the godly they may flacke,but it is but for a timejhe is cold and remiflc in the duties of holinefle,but it lafts nor,it va-nifhethawayron the other fide, the wicked lye and continue in Apoftacy unto the end-, in thefe it is natu-rall,bn: unto the other it is but the inft jgation of the dive! working by fome luft upon one of the faculties. Now flackneffe or coldneffe of Gods children may fcemc to proceed from a threefold Caufe: .Firft,from that hollow-heartednes that is in the children of God,which like a hollow wall fals when it is fhaken,becaufe it was not firme: fo their hearts being not firmly eftablifhed in grace, nor rooredinthe knowledge of Chrift, when af fli&ions or reproaches commit flukes downethat hold which they feemed rohaveof Chrift.

Secondly, the next caufe may proceed from the e-vill example of men,which by their infinuation may draw their affections away,and carry them from that lore that they had towards God'theiforetakeheedto the infinuation of wicked men, they will firft labour ro know the defirc of your heart, and then they will fit themfelves accordingly to deceive you; andbe-fides,the devill workes effe&ually by them.

Thirdly,

The Potfrine of Mortification.

Thirdly, the laft caufc may proceed from this,tha^ he is removed from under a powct full Miniftery w ch formerly he lived underwrite a careles (hepheard, or at leaftan unprofitable one \ hereupon he may grow remifleand cold in the duties of Religion: but never-cheleffc although this arifcth from men, yec the caufe isin themfelvesiforvvhat is the reafon mac chey fall, but becaufe they finde fpii itt.all things dead in them, and t in in-lacke of grace.Therfore I befecchy ou rake heed of falling away, for itamanfhould run in the wayes of holine(Te 3 and catch heatjt hat is,he enlight-ned,and then fir downe in a confumption of grace, or fall ficke ofthe love of the world, furely it is a feare-full finne: tjjr^fore let this teach every man to take heed to his handing.

Firft, for thofe that doeftand, let them take heed that nothing take away theirhold 5 whether it be pro* fit, pleafure, or delight.-thefe the devill will ufe as in-ftruments to beguile you 3 but take heed that you be not deceived by them.

Secondly 5 for thofe that have fallen unto earthly mindednelTejletthem learnewith Philadelphia tore-pent and to dot their firfl worker that is,let them labour to get out of this condition.

Thirdly, for thofe that have not yet tafted of the fwcetnefieof Chrift^let them here learneto be a (ha-med of themfelves, becaufe they have neglc&ed fo great falvation:& thofe that have had the meanes of grace a long time 3 preach'd unto them in the evidence of the Spirk,and yet have not beene rene wed^that is, have not felt their f winifli difpofition, may here bea-

fhamed.

61

Caufe 3,

A caveat to thofe that lland.

2

Thofe th.u hnv e fallen Revel. $.

Thofe that have not yet tafted of the fweet n< (Te of Chiil}.

i

Young men.

2 Old men.

The DoBrint of Mortification*

Objections of carthlv-mided-neflfe an-fwcrcd.

fliamed. But it is a hard tnatter co perfwade the world of the trutii of this point; the Minifters may fpeake & perfwade,but ic is God that muft cbangtbc heart, and make the man willing to have his corruptions mortified. Wee fpeake but to two forts of people, young men and old: Firft, young men when they are perfwaded to forfake the worlds they replyjt ftands not with their youth to fet upon this workej they are not able, or at leafl: not willing to leave their plca-fuve. Secondly,old men, when they are perfwaded to for fake the world,reply alfo and fay, They have beeneinftru<fted,and have made choice of this, and f herfore are now unwilling ro repent of their earthly mindedne(Te 5 leaft they (hould be repiW rcmifleand weakein their judgments, & therefore S&W they will not chang their eftates which they have lived fo long in. But howfoever k is hard for a man to draw men out of their fvvinifli condition,yecit is an eaficr worke if God will be the inftru&er, if he doe put his Spirit in:o the heart, it will eafily expell the workes of the devil,thofe ftrong holds that Satan hath in the heart. Now the reaibns that make menmindeearchly things,to fticke fo fad unto them,are thefe: FLft 3 be-caufe earthly things are prefent. To this miy be re-plyedjc is true,earthly things are not at all to come, for that which wee have is prefent , thofe things of the world which wee enjoy andhaveinpoiTeflbn, are prefenr, as riches, honour, and the like: yet there are other things that are prefent wnich are of a higher nature, which we ought to (tt our hearts upon, if we will be led by frefints , for Ioy in the holy Ghoft is

prefent J

Tkc D0rJM Of <Jtt$YtifiC4tiM {

prefer, and Indication isprdenr,ind Regeneration isprefcnt,Remiflionof finnesisprefenr, Rcconcilia-rion is prefen:; and you will fty that thefe ar-e fan e better than the things of this world:But fay chat chefc were not prefent but to come, yet wee account ic a part cf wifcdome topart with a thing prefent thac is of final accounr,for hope of a bctteraftcrward$,who is there that will not pirt with a fmall thing prcfenr, upon condition of enjoying of a greater afterwards? the world and the things of the world arcnothing in comparifon of Grace and Salvation; therefore what if chou forfake all thefe things, upon condition you (hall get ecernall life for them hereafter. For this is thedrfferencebctweene reafon and fenfe; nature is carried away by ftnfe , it delights in that which ir fctles, now fenfe is prefent 5 but reafon goes accor ding to judgement, and refts upon hope 1 theieforc let the children of God ufe their fpirituall reafon in the forbearing of prefent worldly delights, in hop, of en joying of better things* and take heed of fenfe 5 be not led away by it,foritis ufually agreatmc2nsro draw our heart and affeftionsirom Grace to earthly things* Luke. 1 s.z^.thcrichGlutton when hee was u torment, had this anfwer from Abraham , Some^ Re member that thou ip thy life time hadft thy pleafure :tha? is, thou hadft it then when it was not a time for pica fure-,thou waft led away by fenfe,and now thou m aft bepuniflied. TheApoftle,/^.y.,5pronouncethawoe upon rich men, becaufe jou received pur confeUtm htrt\ that is, you 'have received pleafureina wrong place,ibr the earth is no place of true plcafure$ there*

L fore

«J

Difference betwecne nature and fenfe.

luk.if.

lam. j, j

Simile,

Obj.Z,

The DoBrine of Mortification.

A threefold difference in the mat-offenfe betweene the fuperi-6ur & inferiour faculties.

I

tore you have received your confolation$you can ex-pefi no other pleafare hereafter,for you have fought true content where it is not; therefore woe unto you. A man that mindes earthly things is like a man that hath a great grafne, w ch cannot hold any thing more except hee let fall that which he hath: earthly minded men/hey have their hearts full of earthly things and pleafure, and therefore it is not poflible that they (hoivldgripe Chriftand Grace, exceptthey let fall that gtipe that they have already of earthly things : Therefore this is a fa'lfc reafon that men doe ob jeft.

The fecond Obje&ion is 5 becaufe earthly things are fenfibly felt, and in things that are fenfibly felt, there is fweetnefie : but as for other things,they are onely conceived by the imagination, as Grace and other fpiricuall things.

To this I anfwere, men in this are exceedingly de-eeived:for if the lefTer faculty be fenfible, then much more the greater faculties, and if the inferiour part of the foule hath a fenfible tafte, then certainely the fuperiourpattofthefoule isthemore fenfible part: for the greater faculties haVe the greater fenfc D and as they are larger fo they grow deeper. Toexplaine this, take a man that hath an af Aided Conference, as the Conscience is the greateft faculty, fo it hath the ^reateftfenfe'in it ; for what it apprehends it is pre-fently fenfible of,whcther it be joy or forrow.

Now in the matter of fen(e b-tweei^e the fuperi-our and inferiour faculties , the Schoolemen make a threefold differCnce.Firft/ay they,tha; fenfe which the underftandingorinind hath 5 is permanent, k lafts

for

The Doctrine of Mortification.

forever, becaufe the things themfdves are permanent, itfccles Grace, Iuftification^Remifli on of fins, itfcelcsGod, and Chrift, and the Spirit 5 but the fenfe of the other faculties vatiiftieth and pafleth 3-way: As a man that hath for the prefent rafted a Sermon well,and anotherhath tafted agood workc^or a good turne done, which in time are forgotten • the remembrance of them laftsnot for ever. Secondly, thefe naturall Senfes are but for the prefent $ that which you now tafte is prefent,that which you tafted beforeisgene, this is thenature of thefe faculties h but it is not thus with the underftanding. Thirdly, thefe fenfes leflfen through defe<5i andwearineffe 5 a man will be weary with eating of honey, though it be pleafant to the fenfc 5 a man is weary with meat, and with fleepe, with reft, and with pleafure, when as thefe are delights, & very plcafant in the fruition; but overmuch of any of thefe makes them a burthen: but the fpirituali fenfes are not fo, for they are end-leffc; Iuftification,Remiflionoffinnes, andRecon-ciliation,are without end 5 therefore labour to finde the f weetneffe that is in God, reft not till thou get the Spirit which brings Grace into the heart; and doe buttalke with thofe that have tafted of the fwcet-neffe, that have firft tafted of earthly things 3 and no w have tafted offpirituall, and they will tell you of the excellency of the one above the other.H^.11.14.^. They declare plainly,that thy feekeaCity, not int.hfs world,for then they might return,^ a heavenly place. The third Obje'dtrom is,becaufe of the opinion and fpeech of men concerning thefe earthly thihgs; and

L 2 this

Heb.n.14.

■■i— ■-■ -,» ■ -,-

68

Efay. i.f

Mat. 14. i*-

The Vottrinc of' Mir tiff **h*i

The Mar-nyrslpccch

this hatha great force :£/Sjr 6.5.Woe is mee,forlam a man of unc leant Itpfes, and dwell in the middeft of a people ofwcleane lippes:th.\z is 3 I (hall have a bafe opinion of 1 his people, if I (hall prophecy unto them. So Mat . 24,11 Many falfe prophets fl)dll artfe and deceive many: thatis,meufliallbetakeninatiaptodoeevill>by the ftlfc opinion and fpeech of the multitude; for men that fall into errours, are alwaycs drawne by fancy. To this I anfwer, Fi: ft, yoj fliall finde them but m&utlvfriendes, and therefore when they per fwade men by fpeech and opinion, it is becaufe they would deceive * and therefore I befecch you take heed oi them : It is a dangerous thing when the divellwilJ plow with our Heifer .-that is,when he will ufe our fan-! cyand.appetiteasaninftrument to draw ustofinne: You fee the danger that ^Adam fell into % when Eve was made the Inftrumemr,by being led by fancy and I opinion-, the devili (hewes her the excellency of the Apple,and by his perfwafion (lie is drawn to taftc of it.So I read of a Martyr, who when he came to fu&r, his f lends perfwaded him toturne^heanfwered thus, Toujpeake it out of love, )but there is one within yon who is mine enemy 5 that perfwades yon thus to fpe&ke. In like manner fay you, that the opinion and fpeech of men is good,but there isan enemy within that ufeth deceit. We have a proverb, // is good telling ofmony after onesfather y fo itisgood trying the fpeeches of the deareft fricnds,left there be deceit in them.

Sxondly, to this I anfwer,to be fure not to bz deceived by the falfe opinion of men, it is to get found knewledginthc Word, and from it to gather a peremptory

The Dolt rim of Mortification*

*-—k 69

emprory conclufion, that \vc will not bedrawnc no finther than weearewarran cd by that: Now a man mud lookc that he (land upon his o wnc bortomc, & not wholly on another mans judgement. A man that Ots himfclf upon a good ground,will ftand fa ft when others ihake and fall; now this grou ^d is the word of God: & when wee have this ground, to refolve with lofbuajfoa.: whatsoever others doe, / and my boufe wM fervethe Lord : and peremp'orily to rake up rhe refo lution of Peter^though alt'the world jhouldfor fake Chmfl, yet we will not : IfayaperempKOiy will to doc good, is good ; though we have not power to effect ic: but wc muft look that it be upon a good ground-, for wee mud know that the way to heaven is not abroad footway, where many fooifteps appeare,as a path* way is to a great &cf\ but ic is a narrow way, and therefore we muft throng hard : befides, there are not many going that way $ and therefore we muft not give care unto the opinion and fpeeches of the multitude. You know a man of understanding, if a childe come unto him and fpeake of his rattles and bables,he will not anfwer him, becaufe they are too bafe things for him to talke about -, and if he doe fpeake uQto tym 3 it is becaufe the childe wants underftaading to c6.n. ceive of other things: fo it is with carnall men, as the Afofile .faith,i.Ptf .2,1 i.They [peak tvihftbofc things they know #<tf,becaufethey want fpirimall knowledg: They are like a Countrcy.man 3 that comes 3 & feeing one daw ^GeometruallMziZ^ begins to wonder what itmeanes,'marvelling thathe wfllfpcnd histimein drawing of fuch a line,though hcknowes well the ufe L3 of

A good gioimdre-quired for doing of good.

Simile*

iPct.i.

Simile.

The Doctrine of Mortification,

iPct 4 4.

Simile.

Ut. 9 .ii

of it that drawes it; and to this purpofe the Apoftlc faith, 1 Pet.q^.They marvellthat we run not with tbtm unto tbefame excejfe ofriot .-that is/hey cannot fee the reafon why we fhould not be as prophane as they.

The fourth reafon wherefore men will not fet upon thefe corruptions,is,becaufe of a falfe opinion and overvaluing of them, and therefore they rhinke they 1 doe nothing in the gettieg of them but what they dtfcive, and that they are worthy their labour and paincs.

To this I anfwer 5 Letmenlooke unto this, that chey be not deceived in them, & compare them with the Scriptures: for if you judge of things as the Scrip cure doth,it will appearethat the reafon is falfe,but if you doe nor, although they be vanity, yet they will deceive you whatfoever you cfteeme of them : ,for the truth is, that there is nothing in them but vexation of fpirit; you (hall finde great inticements, and much e-vill in them.befides, they will fill your hands full of much evilland bloud { that is,they will give thee no true Ioy^f or what joy hath the murtherer of his mur-J ther? Now the reafon wherefore they cannotgive true Ioy, is,becaufe they are under the faculty of j oy : As the eye is weary quickly with looking on a fmall print, but let the print befutable unto it, then it will delight in it; fo it is with the facultieof joy, ifthere were no wearinefle brought to it by them, then men would not be weary in the acquiring of them 3 but we fee there is fuch awkwardnefle in the minds of men for the getting of them,that it wearies the minde,but fatisfie$itnor./fr.9«23. faith the Prophet,JLtf fiot the

wife

The Doctrine of CMortificatiw.

71

wife wan glory in his wifcdome/scr the Strong man in his flrtngth, vir therich man in his riches • chat is, he hath no caufe to glory in any oikw. rd things becaufe ic is the Lord that fhcweth judgement 3 and cm diffblve any creature to nothing 5 bin if he will glory, let him glory that he knowes God:for the true knowledge of God bringeth true comfort an J loy- Bu; it is no: Co with the creatures 3 for there is no creaturecan bring good, or doe good or evill without God j I fay 5 no creature can bring comfort unto a creature without God 5 for God, if he is thefuftainer of all creatures L folikewife he is the Author of all. But if we come to fpirituallcomfort,God doth not communicate k un- \ to any creaturc,no creature hath part of it: The creature nourilheth us not fimply as ic is a creature, but it becomes nourifhable by reafon of that which is put unto it3as the fir e brings light & hear,heat is the matter of the fire, light is but athing or quality that de. pends upon ItJo the matter of every comfort is God, and of all things iritheAvttrid,though the inftrumems that doe convey this comfort "be a creature:therefo) e you may have the hulke when you want the kernell^ that is 5 youm:iy have thefe outward things, and yet wane the fweetneffe of them. And this is when God turncs away his bee from a man ifcvtbe creatures,then the comfor t in the cteatureis gone; & therefore David prayed, Tnrne notarvaythy fatefrotn thy fervant: that is, take'nat away myxomfoft. All mens comforts ft, ad in God* face : let a man be never fo rich , let him have wife and childreti 5 la^s sn&pofltdfions, give him what outward things you-witty&Hvhat joy

and

All mens comforts ftand in Gods face.

Simile.

Pfa^ilij,

rfe,

The Doclr ine of Mortification*

and comfort is in them if Gods face be Turned a way t Ahab\% rich enough,and Haman hath a wife and chil-dren,andyetwhatcomfortand joy hid they in them? It is notthe creature that can yceld true comfort, but it is the All-fufficiency that is in God, and from him derived unto them: As for example, take a man that is in defpaire,tell him oftheworld,make large promifes unto him in this kinde, none of all thefc will comfort him, they arc fo farre from minifying comfort, that they adde unto his forrow, efpecially if hisgriefe be foramatteroffinne; but tell him of God, andliir fufficiency, of Chrift, andofluftification, and Re-miffion or finnes, then he will beginne to have fomc joy in God: And as the prefencc of God is now moll comforrabic, loin hell the knowledge of God and his prefence (hall be their greateft torments. Therefore letmy advice be unto you that which the Prophet David gives in the like cafe, Pfal. 62.73. 7'ruff not in opfrefsion^nd if riches increafe, fet not your hearts upon therm that is, fct them not fo upon them, as to place your happinefleinthem.

The. Ufe then may ferve for the juft reproofe of al earthly minded men, and for exhortation unto all to leave their earthly mindedncfle: Lee us all therefore labour to deprive out fcives of all inordinate defirc of them- efpecially itconcernes thofe thataboundin thcm,tokecpeaftrong watch about,their hearts,lcft this viper lay hold upon thera:for as it is a hard thing to keepe a cup that is full without fpilling , fo it will be a hard worke for thofe that have their Clofetsfull of earthly things, not to have their hearts taken up

with

TkeDottrine of Mortification.

73

with them j and therefore our Saviour faith, it is a bard thing for a rich man to enter into the kingdome of God. What is the reafon of this i becaufe it is hard to have abundance of outward things, andnottoputtruftin them: and what is faid of riches may be laid of any o-ther outward thing whatfoevcr, whether it be plea. fure, or honour 5 for thefe all workc the heart of a wa-xie difpofition toevill, foasitwilltakeanyimprefli-on, k will be ready to receive into the foule any finne, or imbraceanyObj;&, and carry the impreflion of h untoadtion.

Now what (hould move us go mortifie thefe earthly members? The firft Motive is, becaufe if wee doc not mortifie them, the divell will enfnare us by thefe earthly members, though we feeme not to be within his power: AsaDogge that hath broken away from his keeper, yet going with his chaine hee will the more cafily be taken: fothefe earthly members are as a chaine, whereby the divell lay es hold en us ^ therefore if you would not be taken by Satan, thenmorti fiethefeearthly members.

The fecond Motive to move us to mortifie theft earthly members is, becaufe one earthly member, or the reigning of one finne in us, tyes us faft from God, and bmdes us faft to the devill: now what matters it whether a manbetyed with one chaine, or twenty chainesjif he be tyed faft • fo what matters it whether he be tyed with one finne, or many finncs, if one* keepes him from God : For as one Grace, truely wrought by the Spirit, makes a man righteous j fo one raging fin makes a man unrighteous. Menthinke

M that

Why it is hard for a rich man to be &•

TCd.

Motive* to mortifie < ur earth \y members.

I

Simile

The Doctrine of Mortification,

makes a man unrighteous.

one reign-j that they may retainc fonaefinne, andyetberighte-inoimnc , ous . ^ ut j f a y 3 }£ j^y h earc \^ z f e t upon any earthly

thing, if it be but an immoderate care for thefe earthly things, or if it be but feare of fuch or fuch a man, I which may feeme to be but a (mall thing, thattyes |thee from God • Kay, ifyoulookeuntofuchaman, jif a matter of Confcience come before thee, and thou dare not doe juftice for feare of him, but will in this cafe rather breake with God, it is a fignethat there is no true Graceinthee^ thou art as yet earthly minded : i but if thou be heavenly minded, thou wilt fet thy re-foluuon thus .• This thing I know to be jufl: and right, it is a matter of Confcience, though ail the men in the world fhould beangry with me, yet I will doe it. I And therefore our Saviour faith, Except heedeny h'm-(elfe^hee cannot be my Difcifle^ £«^5>.23.thatis, if hee caftoffallfelfe-loveof thefe outward things, foashe will not fet his heart immoderately upon them. But it is now farreocherwife with men, they will doe as other men doe: like the Planets, they will turnee-very way: and therefore it is impoffiblc but Satan ' fliouid catch thefe men, becaufe they love to play with his bait: deceive not thyfelfe, if thou forfake fome, and doenotforfjkeall, thou art as yet not hea-j venly minded : For a man may not be altogether i covetous, and yet not renewed: he may not gripe fo j f aft after the world as another/and yet not be depending upon God, fuch an one is but an earthly minded man: fo a man may be religious a while, and he may deny bimfelfe either fome finne, or elfe rfic company of wicked men,and yet when he comes but unto this,

that

£uke£.i$<

The Dottrim ofMortifjcatto*.

75

that he mud deny himielfe in all his pleafures, here he ftands ataftay, Gods Grace and Salvation and he parts, he will not buy it at lb dearea rate, as tolofe his pleafure in thefe outward things.

But you will fay unto me, How (hall we doc to get this loathing of earthly things i Therefore, for the better helping of you unto this worke, we will now come downe to confider fomc meanes by which you may obtaineit.

Firft,if you wouldgcc a loathing of earthly things, the firft meanes, is, to get a foundHumiliation: For what is the reafon men doe fo minde earthly things, and why they doe not place heavenly things before, but becaufe they have not felt the bitterneffe of fin? Now the true ground of Humiliai ion, is the hating of finne, out of love unto God: but men turne it another way,they make another ground of Humiliation.

For firft, it may be they are humble becaufe of the feare of judgement that is prefent, or one that is likely to enfue.but not for fin as it is difpleafing to God 5 their hearr,it may be,is broken, but it is not made better.

Secondly, it may be they are humbled becaufe of fome generall lofie of outward things, or of fome generall judgement that is befallen the land, or it may be a particular lofleof credit, or the like, but not for any particular finne.

Thirdly, it may be there was a deeper ground, the perfoas of fome men that were rich, but now are fallen, and therefore becaufe their hopes depended upon this man, and now being unable to helpethem, they are dejefted. But this isafalfe Humiliation • for

Ob\ttt.

Anfa.

Meanes to obtains the ioa. thing of earthly things.

I

Humiliation. Falfe

grounds of it.

M 2

true

7*

The D* ft rim of Mortification

Wherein crueHj-miliation

ft and s.

2

The royalty offpiri* cuall things

Hcb.li.34

3

A eonftaat

and diligent watch over the heart-

true Humiliation confifteth inanabftiiningfromfin, becaufe itisdifpkafingunto God; anda railing up of the heart by Fiith in Chrifttobeleevechepronifes both of Iuftification, and Rcmiflion of finnes, an J then from hence flowes a loathing of finne.

Secondly, if you would get a loathing of earthly j things, you muft remember the royaltie of theftirituali I things what the excellency of them is; they farre furpafle all the things in the world : Grace hath the grcateft power in it, it is able to quench firejto ftcp the rnouthes ifLions 3 Hei.u.^. Now if men did but be-leeve that there were fuch a power in Grace, they would never be brought to mind earthly things: therefore labour to ground yojr felves in the true Knowledge of God, get good Arguments in your felves of the precioufnefle of heavenly things 5 for if a man be no: thus grounded, but (hall feegreatcrargu-ments to the contrary, he will prefenrly begin to fu-fpe&that fpirituall things are not the beft. Now when a Chriftian is thus grounded, he is able to difcerne things of a contrary nature - therefore bring them unto the tryall, and the more you try fpirhuallthingsby a fan&ified j.idgemcnr, the more excellent they will appeare ; but if they be not fpirituall things, the more you looke upon them, the bafer they feeme to be.

Thirdly, if you would get a loathing of earthly things, then labour to keepe a conftint and diligent watch over- your hearts: for when a man fets his heart and mind upon earthly things, they will workecare-lefnefTe and remifnefTe of better things 5 it fo pof-fefllch his heart withfeare, that he altogether neglc-

deth

ihe Doctrine of Mortification.

11

<Seth fpirituall things• it will make theecc.rele(Iein prayer, and other holy daies. Take heed therefore of fiilingthy heart witheanhiy things, for it will rake away the rellifli of fpirituall things; and if once the fwcetneiTe of them be gone, thou wilt make fmall account of them ; Take heed of too much pleafure, for then you will negleft prayer in private $ and take heed of abundace of riches, for they have a drawing power in them: And here what Chriftfpake to the Church of Smyrna, Rev.^.%,gJ know thou art rich,&c. maybe &&.$*#, faid untoyou, I know you are rich,by the great labour yee take after the riches: men take much paines for the getting and keeping of earthly things, then how much more mould they labour co get and keepe fpii i-tuall things s labour to keepe your hearts in tune, labour to keepe a relifti of fpirituall things in your hearts, and expell whatfoever is contrary unto it: Take heed of im moderate love of riches, pleafure, or honour; take heed that you incroach not upon the Sabbath,fer that apart for the inrichingofyourfoules. I fpeake not this becaufe I would have you careleffe in your places and callings, but I would have youcaft off all unneceffary occafions and bufineiTes which you draw upon y oar felves, by realon whereof yee negleft better things. It now remaines that I give you fome meanes togctheavenly-mindedncfle.

The firft meanes, if you would get heavenly min-

dedneffe, is this, You muft labour to get Faith 5 for the

more Faith thou haft, the more thou art in heaven:

Faith overcomes the world, which fets upon us two

jwayes: firft, by promifing things that are good $ fc-

\ M 3 condly,i

Meanes to get heavenly min-dednefle.

I Faith.

A twofold

fnareof the world,

The Doftrine of Mortification.

2 fiumiJity.

lames 4>S

condly 5 by th; earning that which is evill. Now Faith overcomes both thefe: For,

Firft, the world eels thee, that if thou wile be earth ly minded, ihou (halt get refped: and credit, thou (halt get an Inheritance, thou (halt be a King ; but Faith tels thee, that if thou wilt be heavenly-minded, thou (halt get credit and refpect with God and his Angels, and an inheritance undeJUedJmmortaM^vhichfudeth not awaj ; thou (halt be as a King, and a Prince here in this life, over the world, the devill, and thine owne corrupti ons, over all thefc thou (halt be more then a Con q»uerour, and have a Crowne of glory in the life to come.

Secondly, the world tels thee, that if thou wile not be earthly minded, thou (halt lofe thy wealth and riches, thy honour and thy credit, nay, thy life alfo-but Faith tels thee, that if thou beeft earthly minded, thou (halt lofe thy fpirituall life, and riches, and (halt be poore in thegraces of the Spirit 5 thoufhalt lofe honour and credit with God and his children; nay, thou (halt lofe eternall life. Thus Faith overcomes our in-ordinate afFe&ions to the world,and makes us heaven* ly minded.

The fecond meanes,if you would get heavenly min-dednede^is this,You muft labour for Hnmilitie: this is that which the Apoftle lames exhorts us unto, lam. 4, 8,Cleanfeyour hands you (inner J, andpurifie your harts you double minded : & then bumble your {elves, c*fl your {elves downe y and the Lord rvillratfeyou up. Where we may note, that before our hearts and h&nds can be cl-enfed, we niift be cad downe. This wc may fee in the Parable

ihc Dottrinc of Mortification.

19

ble of the Sower, Luk.S. 8. twoof the forts of ground ;

were nor fit to receive feed becaufe they were not

humbled, and therefore the Word had not that effect j

in them as it had in thof c that were humbled, plowed, and had the clods bioken. It is with anhumbie foule, as it is with an hungry and thirfty man • tell him of gold and filver, he cares nor for it, only give him meat and drinke, for that is the thing he moftdefires, and ftandsmoft in need of: or like a condemned man, tell him of lands and poiTefTions, he regards them nothing at all: for nothing will fatisfie him but a pardon: fo it is with aChrilfianthatis humbled and caftdownc under the fenfe of the wrath of God for finne:cell him of any thing in the world in the moft learned and exccllentefl: manner that poffibly you can,yetnothing will latisfie him but the love and favour of Godin Chrift, he can rcllifh nothing but heavenly things : nothing will quench his third: but the imputed righ teoufnefle of Chrift. Thus ycu fee thac Humility is an excellent meanesunto heavenly mindedneffe.

The third meanes, if you would get heavenly min-dedneffe, is this, thou mud labour to get thy ]udgt-merit rightly informed, efpecially concerning earthly things: The reafon wherefore men are fo befotted with the world, is, becaufe they doc not conceive of the things in the world fo as indeed they are, they thinke better of them then they deferve, andlooke for that from them which they cannot afford them: therefore heare what the Preacher faith ofthem : Sa-lomm fjaith, that they are vanity and vexation of fpirit: yea,he calls all vanity : And in another place he cotn-I pares

Simile

?

A judgement

rightly informed concerning earthly ihinss*

Ecde-j.14

So

The DgZJrine cfMoriificatton,

4

A fighc in-to the All-fufflcicncy of God Gen. j 7.1

! pares them to things that arc moft variable, and moft I uncertain, as to graffe that withereth, to a flndow that Jisfojdcnly gonc s this is the efteemc that the Wife-; man had of earthly things. And thereby wee may fee ithat they are not truely good, becaufethey are uncer-taine things, and promife that which they cannot per-forme unto us ; for at the beft they are but things vvherein.as through a crevice,wc have a fmall glimpfe of the true good; yet they themfelves are not over-good, becaufe they are not the cauie whereby the chiefe Good is produced 5 neither are wee able to keepe them; for at iuch or fuch a time they will be I gone 5 fo that they are neither true good, nor ojr I good; and therefore this (hould weaneus, and our : hearts from them. But let us ftrivetofet ouraffecfti-; oris on things that are durable good, and fubftantiall i good, which will not deceive us: and will promifc \ us nothing but that which it will performe farrebeyond our deferts: therefore labour for a right informed judgement.

The fourthmeanes,if you would get heavenly min-dednefTe,is this, Labour to get a fight into the tAll-fuf-ficienc'u of God: Remember what the Lord laid unto tAbrah&mJ am God All-fujficient ; walke before me and be upright. God is an All-fufficient God for general! good: thi gs of this life are at the beft but particular good: as health is a particular good againft ficknefle, wealth and riches a particular good againft poverty, honour and credita particular good againft di(grace: but God is a generall good, and the fountaine of all goodnefTe: other thingsare but created,like cifternes,

that'

The Doff rine of Mortification.

81

that good they have is put in them ; therefore the Lord coraplaincsof the people,/*r. 2.13. Theykave forfaken me the fount awe of living waters\ana have digged to tkemfdves Ciftems that mil hold no water ^that is, they have forfaken God the fountaineofallgood,and have chofeti unto themfclves the creatures, that have no more good than that which comes from God, the flunraine: As a man that forfj kes a fountaine that continually runncs, and betakes himfelfe to a crack'd Ci-fterne that hath no water but that which commeth from the fountaine, andisalfo fubjedto lofehis wa ter • fo when men let their hearts on earthly things, they forfake God who is All- fufficient for them, and feeke to his Creatures whichare inefficient and unable to helpe themfelves: therefore you ought to thinke of thefe things, to the end you may be heavenly minded.

The fifth meanes to get heavenly mindednefle, is this, To Rememberfrom whence thou artfallen, Rev 2.5. this is for thofe that have beene heavenly minded.and now are earthly minded. It is with many Chriftians as it is with the fhadow on the Diall, theSunnepaf. fcth, and they know nothow: or as a man going to Sea, firfthelofeth a fight of theTownesandhoufes, then the fight of the Churches and Steeples,and then he loitth the fight ofthc Mountaines and hils,thcnat laft he feeth nothing butthe motion of the Seas • fo rhere are many Chri tians that make a godl/ fhew | of profcflionatfirf, but by degrees they fall away, till at length they become nothing ; they leave the good ptofeffion, and take up an outward profeffion of

N Chri-

A remem-brace from whence we are fallen. Rev.i. $.

Simile.

The Doftrwe efMonification*

Simile.

A fpiri:uali Conltimp-rioocom-pated ro a bodily*

Such arc fitly compared to Nebuchad ne^ars I-mage. Dan. a. 31.

Oiiiftianitie, and doe all in hypo :riSe:it iswiththefc men as ic is with a man that hith a Consumption in his bo.tyjfirft, he growesweakeytecondly, heelo-feth his colour ^thrdlyj heiofeth is rd ifliandtaflr, ,nd chis is the moft dangerous ot all: fo it is n a fpi i-tuall Coemption ^fitft, they arc weake and feeble to perf rrne holy duties •fccondlv, they lofe their co j 1 >ur, that is, their cheerefulnefle in the performance ! -of holy duties ^ thirdly, which is the worft of all, they lofe their reliifh, they cannot tafte wholfome Do drine, thy del»g it not in the pure Word h and this : is d^ngerous^nd hard to be recovered, A Confump -cion at fit ft is more eafie cured than difcerned; and i at length it is more eafily difcovered than cured % ' o it is with the fpirituall: the fickeneffe and the wcaknefie of the foule may at thefn ft be more eafily cured than difcerned, but when they beginne to lofe their colour and tafte, it is more eafily difcerned than cured, This is a marvellous dangerous cafe h and thereto; e to prevent this ficknefle of the foule, lee men remember fom whence they arc fatten : lcanconparefuch Chriftians to nothing fo fit as unto the Image of Ne-buchtdntzzar^ which hefavvina vifion; the head was of gold, thebrcft,fhoulders, andarmesoffilver, the thighes and legges were of b.affeand Ir>n, andthe feet were of clay : fomany Chriftian>,atthefirft, for their zeale, knowledge, tenderneiTe ot confeience, arc asp re as gold , afterwards, they grew more cold a-id remitfe in the performance ofholydute*, than before; as a!fo not fo careiull in the keeping of a ^ood confeience 3 and t his is worfc than the firft,even as fil-

vcr

The Dofinne of Mortification.

8?

ver is vvorfe than gold ^againe, they come to a degree worfe than that, like brafleand Iron, dead and cold to every thing tfiat is good -then at laft rhey cometocay ^thatis, to be earthly minded, minding onely the things of ihc earth :and therefore if thou wouldeft get heavenly mindcdneffe, and keepe off this fpirituall Confumption of thy foule, remember from whence thou art fallen.

Having already fliewed you the difference between earthly and hc a venly mindedneiTe, and alfo fnevved you the meanes whereby you may get out of earthly mindedneffe, it now remains that we lay downe fome motives to move you to this worke.

The firft Motive to move all men from earthly mindednefTe, is,becaufe heavenly things are a better ob-je#: the defire dorhnotdye, but change -the affections and defiies are but changedfrom earthly things to heavenly things: now every defire hath a conju&i-on with the things that they affed : if it bee but an j i c<a earthly defire, it hath a conjundion withanea.thly objed : fo if it be an heavenly defire, it h ;th a con-jun&Ln with an heavenly obje<3. Now if men did but know, or at lead would be perfwad; dor this, it would be an excellent mean^s to perfwadc m n :o leave earthly mindedneiTe: for what is the reafon that men will not profeiTcR.li ion, but becaufe they fay, then wee mull: be crucified unto the world, and the world mufl b<: crucified unto us : h't is, they muft leave all their pleafure & delights. It is true, thou mufl: be crucified unto the world, thoumuftleaveinordi-natecare otearthly things, all diflrultingcaie, which

N 2 is

Motives to hcavenly things. I

Heavenly things a better ob-

H

The Dotfrhc if Mortification,

2

No fwctt-nefie in cai thlie things.

is a companion of earthlie-mindednefTeinunrcgene-rate riven? now what lofiewiliitbe.nrotheejf thou have heavenly affl dions for e.n thlie if Will not a man willingly part wi;h droflc for gold i A man that is recovered of auropfie, what if a neceflirie belaid upon him co abftainefrom excefle in d \ i:iking,would he not rathe; wi'.lingly leave his defire, than have his difeafe to ret rne*So,whatifthy aflfedions be changed from earthly to heavenly things, foasthoudoft feele the burthen of immoderate cares caft off thee < ^\\v though a neccflitiebe laid upon theenot to entangle thy felfe with the things of this world . is it not for thy foules health to keep it from a Confumprion f If men would be perfwaded of the benefit that comes by this heavenlie mindedne(Te,andthatitwe ebuc a change of che defire • not to their IofTe 5 but their great advantage, furely they would not bee fo backward fromgetringofheavenly-mindednefTe: therefore la bour toperfwade thy heart of the truth of this grace, for this do h not fotye a man from the world thtthe muft not have anything to doe with it, but it orders a man in the world, it keepeshimft\ maU inordinate cares of the woi ld,and all inordinate defires of earthly thig:, itfetsall the faculties of the foul in order, adit fetsthe body in order: now if mc>- did but know the benefit of this change, they would be more eafily perfwaded ro leave earthlie.mindednefle.

The fecond Motive,to move all men to leave earth-He-mindedneiTe, is,becaufe there is no fveetnefie in tbcje earthlie members-, thv rcis an infufficiency in them,they cannot give any tiuc content to the heart of a man ;

and

The Dotfrine of Mortification.

85

and th it they cannot doc it, this iscleareby tvvop .-ticu ! ars: firft, this arileth from the mutability of the things Sccondly 3 it arifech from the d.fpoficionot the perfons.

Firft, I fay, they can give no true content unto the heart of a man or woman, becaufe they are mutable and fubjeft to change: now ycu know that all earthly things are mutable, they luveatimcof being, and a time of not bein^ : let the heart of a nun or woman be fet upon any of thefeearthly things, andthclofTe of it will bring greater forrovv of heart,by how m ich more hee hath fet his heart upon them: if immoderately, then the forrow is the g'eater; if moderately, the forrow is the leffe; but if he fet his whole heatt upon any thing, whether it be his riches or h.s honor, or his pleafure, theloffe thereof will caufe much forrow of heart: now it is onely Grace that gives true content unto a Chriftian-fpirituall things they change not, they are conftant,immutablc,and permanent, as Iuftification 5 RemifTion of finnes,and Reconciliation, thefe a^e not fubjed untoany change, they cannot be loft, for when the heart is fet upon heavenly t« ings, the comfort cannot be removed, becaafe the caufe of that comfort continues. Now comfort in Chrift is the true comfort of the foule, and therefore where Chrift is by his Grace in the heart, there is content.

Secon Jly, I fay, they can give no true content unto a man or woman,if we confider the condition and the difpofition of the perfons, and that two wayes. firft,if clon we confider them as good men.and fo belong to God,' or f.condly, if we confider them as bad men, and fo

N 5 nnt

1

B *ca re flioy arc

mutabl:.

2 Bccaufe of our condi-

The Dolivine of Mortif cation.

I

Whether good.

2 | Wicked.

not belonging unto God, wee (hall fee that outward j thingscannot yeeld any true content unto either

Firt,itthey be good men,and fo belong unto God: yet there cannot be fuch fweemclTe in them as to give trae content unto the foule. Formanytime theyareg a caife, or at leaft a meanes to draw afflictions from' j Godupjnaman:for6'^^^;>^/%rC7^thatis 5 a God lhating fpirituall Idolatry. Now when the hearcofa ; man or woman is imoderately fet upon, when, I fay, I his he rt runnes a whoring from God after earthly things,whetheritbe after riches, honour, or pleafure, the Lord will be fure to meet with him,and whip him home for ic - As we fee in David and Eli; if David will fct his heart upon Abfalom, the Lord will be fure to meet with his Abfalom above all the reft itfEli w 11 not correft his ionnes,but lee them difhonourthe worship and ferviceof God, God will corre& them him-felfe. And this arifes from the nature of God: for God harh a fatherly care over his children, andthereforc will not fuffcr themtofoilethefelves with tie things of the world, nor their affc&ions to be drawne away : and therefore the Apofth. faith, that he chafttfeth every forme whom he dothreceive -that is,ifa man or a woman do belong unto God, they (hdl be fure of forrowand affliction: and thefe are fent unto them 10 weane them from the th ngs of this world, to pu g? out of their hearts tha f,vee r nefle that they are ready to conceive in thefc outward thiugs, by reafon of th.t corruption that is in them.

Secondly, if they be wicked menanddoenotbe. long unto God, yet there (hall beno fweetnes in thi m;

for

TheDocJrinr of Mortification*

?7

for if hee bee not regenerate, outward things are not fjidficd, and where they are not fan&ifiedun o a manor a woman, no fvvee nefle can be expe&ed from them : Andthereafon is,becaufe they have not peace of conference, which proceed' from grace.Now how-fe-evcr worldly men may feeme to the world to have tru • content, and i o be filled with joy, yet the truth is, it is a fickc joy • for their confcicnces arc ever accusing of them, and they areinacontinuallfeare that they (hall lofe one another: therefore the Lord will bee furecoaffli&thcm, P/S/,55.19. the Lord will hearc and afflicl thefe becaufe they have no changes^ therefore they feare not God: therefore doft thou lee a wicked man profper in the world, and is not fubjeft to fuch crof-fes and lodes as other men are, itisafoulefignethat that man doth not belong unto God, bu: is one whom Go J hath appointed unto damnation: For this is the nature of earthly-mindednes, it cafts out of the heart the feare of God in an unregenerate man; now where Gods feare is not, Gods grace will not help that man. But this is not ufuall, for the Lord moft commonly meets -with them here either by affli&ing of judgements uponthem,or elfe with fudden death; but if hee do not meet with them here, it is becaufe their judgements may be the greater, that when they have heapc up rhetneafure of their finne, then God will heape up the meafure of their punifliment, andthem^afureof his wrath, to pre(Te them downe unto hell Now what if God defei re the execution y i ludgement, it is not becaufe there is any flacknefle in God, as if he did not regard them, but the Ap^ftle faith, that tis his Pati~

tnce m

The nature of earthly mmded-neffc.

The Doctrine of Mortification.

iPcc.3.10.; ence,\ Pet. 3.20, he takes notice of it, he puts it upon J record, he remembers it well enough, but he is a pau-lentGoj; thacis, he )V4*/j for their converfion. Now j patience is an attribute of God, andevery attribute of God Is God himfclfe; for there is nothing that is in God but it is God. Patience, I fay,is one of the Attributes by which God hath made himfelfeknowne unto us : now when men abufe this Attribute of God,h; rdr.ing ! himfelfe from his fcare, hee will certainly meet with them : what and if God do deferre long * i: is not be-caufe he (hall efcape unpunifhed $ far faith Go&yvhen I begin Jmilmake an end: that is,I will ftrike but once, they fhall have no more time for repentance,r hey (hall not i.bufe my patience any more. This is a fearefuli Iudgementof God, when God doth proceed by pro-fperity todeftroythem . and it was the judgnv.ntthe Lord threatned againft the two fonnes of ELI, i$w+**\ Hophni and phineas, 1 Sam. 3.22. Thus you fee there is no fweetnefle in outward tilings for a mantofethis heart upon them.

The third Motive, to move all men to leave their earthlie mindedneiTe,is,becaufe if a man or woman be earthlie-minded,/^ cannot beJavcd: and who is there amongft us that would not willingly be faved i All men doe defire falvation, and yet there are bur few that in truth do defire it, becaufe their practice of life is not anfwerable to fuch a defire; for the Apoftle faith, He that hath this hope,furgeth htmfe/fe; that is, he will take fpirituall Phy ficke, the grace of the Spirit, which will throughly purge out this earthfic minded-

Incffe, or at leaftwifc keepe it under, that it (hall not be able

;

N© Motion with

them.

The Do Brine of Mortification.

$9 |

able to beare domiaion in his heart. Now I fay, there is a ncceflitie laid upon every man to be heavenly-minded j for fo our Saviour faith, CMat.6. 24. No mx,% can(ervetwo Masters, bee cannot ferve God and Mammon, that is, he cannot fci ve God with one pa. t of his foule, and tne world with another, you cannot be earthly-minded, and heavenly minded • God will have all the fouleor none, God will admit of no Co partnership, he will not be a (harer with the world of that whiwh is his right. Againe, two contraries in nature cannot fhnd together-, now there is no;hing fo contrary as God and the world: and therefore the Apoftle faith, If any rnan love the world, the love of the Father is not m him: that is, if he fet the world in the firft place, he cannot kec pe the love of God, God and his grace will depart from that man -It is a thing contrary to nature to ferve two mafters, men cannot bearc it, for there can be butpart-ferving - and furely it is not fo contrary to a m:n,as it is contraeic unro God ; therefore it is the folly of men that thinke they may retaine their earthly mindednefle, and yet ferve God too; but it is unpofllble to joynethefetw »in-my a&ion^ndyei be acceptable to God: Faith is that which is he ornament of every a&ion, Whatfoever is not of faith y U fwne : now every earthly mindeci man, is a faithlefle manjitkeepes Faith out of th-foule, whether it be Iove'of riches, or honour, oppleafure, though i be but a depending on the approbation of fuch or fuch a man, it will keepe Faith out of the foule-ib faith our Saviou/*/>. j 44.. How canyon beleeve, feeing ycfeeke honour $m of another, and not the honour th$t commethof

O God?

Mat. 6, S4.

God will have all the foale or none.

The Dofirine of Mortification

Luk.9.13.

Chrirts

tw

of a rrue

Chriftian.

4

It is ihc bcftpartto

doc fo. •-

\God? -Thecaufc that they wanted Faith, was^beca.fc they preferred the approbation of men, and fought that before the gifts and graces of God ^ for it isun p^flible youfhould bekeve, iolongasyouretainea-ny uffe&ionofvaine-gloiie. Luk. 9,25. our Saviour narks! gives two markes of a true Chriftian ^the one is, to deny biwfelfe ;and the other is, to take up the Croffe^ therefore it is not only required th^t a man deny him-felfe thepleafurcsandprohtsof the world, and all inordinate, ffe<ftions, buthemu^t alio rake up the c;ofle, jhemuft be willing tofuf£r for Chrift, reproach^dif-daine, and fliame- for there is asgreata ncccflitiel .id upon him to (uflfer, asto deny himfclfe ; and thinke< thinke no: your felves heavenly minded, except you finde in you a heart willing to fuffer for ChrifV

The fourth Mo ive to move all men to ferfake earthly mindedneffe, is, becaufe it u the better put ,and every man would have the beft pa,t; but itis-ahard matter to pcrfwade men thatthat is the beft part, for they fy they have felt fweetneffe in hem, and there foie nowtoperfwadethem, istofighta^aii-.ftreafon; which is hard to be evinced without manifeft proofe : ri Firft then, we will prove it by Authorise: Second' y, we will prove it by Reafon.

Fir ft, I fay, we will prove rcivcnly mindedncfTe to be the better pan by Autho itie or Scripture : as Luk. 19.41,4?. where in the (lone of Martha ar.dMary, I our Saviour males a foil re-fold difference bctweene ' earthly and heavenly things^firft,Chrift faith to UWar-t/jjy Martha thou car eft andart troubled '; that is, thcieis much care and trouble both cogct and keep- earthly things

1

Authority. Luke 10. 41,4*. opened. A f< are-fold difference be-tweene earthly and heavenly hitus.

The Doclrine of Mortification.

91

things cheie cannot be gotten withourg cat labour, it is a part of that curfe which God laid upon <stdam y that in the five at of his brent* he jhouldeatc hu bread • that is, he mould finde much difficultie and labour to get outward neceffarics for the fuftaining of nature .• Mary thee fat dovvne, fhee was at reft, which fhowes us thus much, that it is an eafie labour, andaneafieworketo feeke after grace: Indeed it is no labour at all> if wee compare it vvi.h the earthly labour; the one is the delight of the foule, bat the other is the burthen of the .foulc : now that which is the oncly delight of the foule, is grace, andthereforewhatthebodiedothto fatisfie the foule in this, it accounts of it as no labour to it (elf j, for ic yeelds willing obedience to the foule : novv where there is a willingneffein any man to doe a thing for another, the performance ofthe thing is not accjunted as a labour to him, but as a delight, becaufc he is willing *but earthly mindcdnefTc is a burchen to the foule, becaufe it is compelled by the unregene-rate part to yeeld obedience unto it: therefore you fee that heavenly things are the bed part, bee tufe it is an eafie worke.

Secondly, Martha is troubled about many things . that is, there are many things req 'ircd torn kean earthly minded man perfect, to make hin fuch an one as he would be: if he have riches, then he mud have honour, and pleafure, and a thoufand things more, and yet never come unto that which he would be. it may be he is rich, but he warns honour, it may be he is honorabl?,but he wants riches ;or it may be he hath I both,but he wants his pleafure jhe enjoyes fomething, i O 2 but

C2

The Daftrine of Mortification.

&c.opencd

but he wants that which he would en joy. ButMary hath cholen but 0m/;;;sg, and that is Chrift, thisfatil-fies her, b.it fhee hath not him alone, but with him fhee hath Gracejuftificjtion^and Remiflion of finnes; onefpirituallg'ac-j with Chriftmakesa Chriftian hippie, he needs not to labour for any other: if Chrift be ii the heat, he will draw all grace with him into the h art: and theref re the Ap )ftle faith, Hee that gave us chnfi, will with him give us all things elfe : that is, all grace that we (hall ftand in ne d of.

Thii d\y,Martha was troubled,but abour earthly im-ployments, tnings of littlemomentincomp-rifonof grac j; but Maries was for the one thing needfull: name-ly, grace and holineflfe, andtheiefore Chriftca'led it the beft part; and indeed what comparifon is there be-tweene earthly things and grace.

Fourthly, tJWzriha's part i, but of corruptible things, fubjeft to change: they were mutable, there was no ioiidntife in them : but Maries part fiallnever be taken away front her. Now with men, that which will endure the longeft, isalwieseftcemed thebe&: Maries \ fli ill never be taken away; which implies that Mar- \ eha's was nothing fo, becaufe ir was fee inoppofition againft it. Thus you fee how Chrift fudges of them, and therefore if you will belceve Chriit, fpirituail things are the beft part. Againc, Lftk. i5 8,9> to, n a there arc feure differences C tdowne betweene e.rth-ly thing, and heavenly things, whereby Chrift proves that heavenly things are the beft part. Firft,thcymake u> uni^hteous, and therefore they are called unrigb-tcons Mammon, verf. 8. they draw the afivftions away

from

The D oil* ine ef Mori if cation . g J

from G)d, and then a man becomes uuighrco.s ; but that which makes u* truly righteous, is Grace; (o then it casnot be denied butthatisthebeft pamhar nakes us the beft. Secondly, they are the lea/t part. tiec that a faithful! in the lea ft, is faithful! dfo hi much • that is,al! outward thin s ire iefle than Grace, though hey were never fo great % a little Faith, a little San-verification is better than a whole k ngd>me withour this. i^/reckons a 1 his outward privileges but dung, in comparifon of Grace, f^'/.j 8,9.which he would not have done if tney had not beene the better part. Thirdly, truy make us unju r t -he that is */#;«#/#/£* leaflets alfo unyijl in much • that is, he that fets his heart upon earthly things, it will fo draw hisheart from God, th t t he will make no confeience of right or wrong: now that which bindes the confeience is cer-tanely the word part. Fourthly, itmakesusunfuith-fiiil: (fyw have beemfaithfullin a little wicked riches, how will you be faithfull in the true jiches i that is, he that is earthly minded God cannot truft with any Grace: for eaithiy mindednede takes away the fldc-litie of the creature mow where there is no true Faith, there canbenotru? repofe inthatman: A man without Faith, is like a houfewinout a folid foundation, no body dares truft to it : neither willGodtruftan earthly minded man with Grace. Thus you fee it proved by Scripture, that heavenly things arc thebeft; part. Now we will prove itbyReafon that it is the better part.

The firft Ileafon is, becaufe Chrift in the places be forewarned proved it to be thebeft part, therefore if ^ O z y o u

Reaf.i.

The DoBrine of Mortification.

All thing* aic at Gods difpofing.

Pial.31.15'

lyou will belceve Chrift on his Word, heavenly 'things are the bed part. The fccondReafonis, be-jcaufe they make us the fons of God, and confeqjent-ly, the hen es of Silvan on • Wee w( r aLhthe Apolfle) the founts of God by Faith in fcftu : bu. the other makes us the children of the devi. 1: And the tliii d Reafon, is, becaufe he rew.ardeth heavenly mindedneflc with Salvation,buttheoth:r he doth not reward.

The filth Motive to move all men to forfakcearthly mindedndfe, ('A none of ali thefe before fpoken of will move thee, yet let this move thee) is this, be caufc all things are at Gods dtfpofing: hee it is ( as the Wife man faith ) that gives riches andhonour , pove/tj and wjwty a\\ things are of God, there isnothingin earth, but it is firft in heaven:as the Ecclipfeof the Srnne is firft in Heaven, and then in the Water and Landjfo there is nothing that comes to partem the World, but it was in Heaven before all eternity, This D4t7</confcffeth, •Pfal.^l. 15. They have laida fnare for mtc, but my times are in thy hands: that is, they have laid a trappe to take away my life from me, but it wa* firft decreed in Heaven with thee what they -fliould doc to me, all things come f om God, whether they be good things orbad, whether they comeim.ncdi ately from God, as Life, Health, Ioy, Salvation, oi the like; or whether they come mediately by o her mcanes, as friends, wealth, pleafure, fickeneffe, for-row, or the like: when thou art fad, who can com fort thee if God will not i when thou art ficke, who can heale thee i when thou arr going to hell who can favc thee < art thou weake, who can ftrcngthen thee >

art

The Doctrine of Mortification.

95

PfaJ.*.8.

arr:h >upQOrCj.who can enrich thee .* Preferment (ilii h I Davidjcomesneithcrfrom the Eajl, nor from the Wtft y but from God that jhewctb mercy .• Art thou in favour w ith a gnat man, V\ ho pro.i o ed thee £ artthon in honour, \Vh.> exalted thee f Perhips thou wilt fay, it was my parcntsorthisfrienJ,orthatman; n:> 5 it was fir ft decreed in heaven,< r elk* it bad nevci been. This mad: Ddvidhy^Pfol. 6.8. The terrours of Lfe and death are in thy power, or doe belong unto the; hac is, no.hing hath any power to doc any gooj or hurt, but as God! wis ir ^ I fay, good or hurt s of God : Whatevill is in the City, and'the Lord'hoik not done it i that i<-, wha: evill is com r.itted and is not firft permitted by God to be done. The blcifing of the creature(as wecail t)'.sof. God.Doth the Lord fend any cretturetoburtthec? \ che creature hath no powertodoeit, except the Lord \ command him: As foreximple^ You know an axe is | Simile. a fharpe nftrumenr, which withhclpe will doe much | hurt, yet let it ;.loneand i: will doe no hurt at all i but j let a hand be put to it, and prefently you may doe, mu h with it; fo the creature hath no power to hurt j ihee, except they joynewctbthem Gods command:( and th's we call the cvillof the creatare. Againe^doth { the Lo d fend any creature to comfort thee < it is not [ becaufe the creature can comfort thee, the creature j hath not any fuch power in it feUe, but the Lord ufeth i itasaninftrimcnt fnrthygood. Matth.q..^. UanliA veth not by bred ondy y but by eves] vord that proceedcth out of the mouth ofGod: that is, Bread, although it bee a good Creature, yet ic hath no power to nourifli thee, except the Lord put power unto it, andcom-

mand

The Doctrine of Mortification*

Markes to know whether wc have loft our earthly minded-nefle.

Marke i

mandittonourifluhee. Now feeing all things ate of

God, and this heavcnle-mindednefle is ameanesto

bring a blcfllng up^n all the reft, that is, to bleffc them

for thy good 5 be heavenly minded: This wasthcen-

couragemenc the Lord gave unto Abraham^ Feare not,

for I Am thy exceeding great reward, walke uprightly with

me: io if rhou wouldefi: have a rich reward. Salvation,

and everlafting Life, then gee heavenly-mindcdncffe.

But you will fay unto me, itis true, we were once

I earthly minded, but now we are heavenly minded ; I

1 am now another man to that I was 3 therefore that

] you may not deceive your felves to thinke that you

are heavenly minded when you are not, I will give

you fome markes whereby upon eximinacion you

may know whether you have left yourea:thly-min-

dednefle or no.

The firlt fignc wherby you (h ill know whether you be earthly minded or no, is, by examining your felves whether your delight in earthly things be immoderate^ an execflive care^examine whether your hearts are fo fet upon them, that it deprives you of all fpirL tuall Ioy, ifyoudoevyouareasyetearthly minded. Firft, if you exceed in the mater of getting of them, and th n in the matter of keeping of them • when you make them the chitfe end of yourdefirc, and preferre your owne profit in the get-ing or keeping ofthem before Gods glory, thisis to make them your God:yet I fay norbutitislaivfulltoufcrh ngs foranend-as Recreation, for this end, to fir our bodies for the performance of bet er things, thisisas it were to take phyficke for health -fake: but when men

will

The Dottrint of Mortification.

91

will make them their end, nay, iec the creature in the place of God, which is fpirituall whoredome. And this is when men will fcrape riches together, fo much for this child, and fomuchforthatchilde • fo much for this ufe,and fo much for that ufe, in this hou feck-eft thine own ends; but if thou wilt get them, get them for the right end 5 that is, Gods glory, and not thine end to fatisfie thy lufts, let ihem be all at Gods difpofing : and remember, Luk.i 6. what became of the rich mans end, and the end of all his ends. I fpeake not this as if none but unregenerate men were troubled with immoderate cares 5 for many times the dea-reft of Gods children have exceffive cares for earthly things, and many times doe exceed their bounds,but yet itisnotconftantbutbyfitsandaway. Therefore try, is thy exceffive careconftant? it is a manifeft fign that thou art earthly-minded, thou art not as yec crucified unto the world: i TVw. 6.9,10. The Apoftle faithjT^ that rvouldbc ricbjiercethemfelves throw with many forrwes: that is, they flay thcmfelves, they are their owne greateft enemies: and 2 Pet.n 2. Saint Peter cals them namall bruit beajis, led with fenfualitie. becaufe when men fet their hearts and affedions upon earthly things, they are deprived of natutall reafon : no w the rcafon, we know, is that which makes the difference betwixt reafonable and unreafonablc creatures, and therefore when men come to lofe their un dcrftandings, then they become bruit beafts^and then no maivell if they have beaftly affe<5lions,and be led-away with fenfualitie, to afatisfying of their lufts,be-if g mad to be taken in giving way unto their lufts,and

P in-

Tim. tf.9.

iPCM.Il.

The Doctrine of Mortification.

Recreation when lawfull,

j infnaring thcmfelves with thofc plea r ures wherein 1 they be delighted, and fo make thcmfelves a prey unto Satan,

Secondly, you (hall know it if you exceed in your pleasure and recreations, as gaming, and bowling,and {porting, grant they be lawfull, yet if they beufed exceflively,it is a note of earthly-mindednefife. Recreation (houiJ be butasaftone to whet the Faith when it is dull, a meanes to fharpen the faculties, that they may be the frtertodothefun<ftionsk)f the body and foule,but when it is ufed exceflively,it becomes a hu; t and hinderance unto it; when men will make a trade of Recreation, and fpend their rimemit from day to day, and fo make it their vocation • this is a wicked thing, and this is folly in y ong men,who becaufe they have meanes, therefore thinkethatitisnotunlawfull to fpend their time in gaming, and the like 5 but they are deceived,for the Lord exemprs them from no caU ing that I know of; fureIarn,idlendTe,andgaming, and other recreations are no calling for them: And what is the reafon that young Studienrs will not fet thcmfelves to their Studies, but becaufe they have wholly devoted thcmfelves into ther Recreations, And therefore examine your fclves in thefetwo fo likewife forall other in the like kinde, and according. | ly jjdge ofyour felves whether you be heavenly min* ded or no.

M^rki. j The fecond figne whereby you may know whether j you be heavenly -nvdedor no, is, by fheeiteemethat jyon have of heavenly things, whether youeftecme Ithemas a part of your felves; every facultle or habit 1 hath

The Do Brine of Mortification,

99

hath an oojeft, it thou be a car all man, th nthefe earthly things are that which delights thy fbule, but if thou be heavenly-minded, thenfpirituali things a*e :he delight of thy fbule. Now touch a man that is not regenerate in thefe outward things, and yon touch his life, for he accounts his life as them, for they are part of himfelfe; but it is other wife with the fpirituail man, he accounts not of thefe earthly things: iCor.q.*). the Apoftlefiith, Wee preach not our [elves: that is,wc account not of the approbation of men, nor any outward thins, as a part of ojrf elves therefore if we want thefe, we doe not much care. Hereby then examine your feives what are the things you moft delight in? What, are they earthly things, howtobe rich or honourable? Doth this take away all your time, and employ all the faculties of your foules,thac you can have no time to thinke upon God $ or at leaft if youdoe,yetitisveryremilTelyandove!ly,withno zeale or affe&ion < Then certainly as yet thou art not heavenly-minded : Bur if thou be enlightned by the Spirit it will be farre otherwife with thee; thefe careh-ly things will have but the fecond roome in thy heart, all thy care principally will be how to get grace, ju-ftification, remiflion of finnes, and reconciliation. Now if it bee thus wi;h thee, it is an excellent figne that thou art heavenly, minded; when thoucanft fay with Paul,Rcm* 7,17. It is not I^hut finneinme; thatis, the luftings ;md rebellions which are in my heart after thefe earthly things, have not the firft place in my heart.- It is not I . thacis, it is theunregenerate part, which I account not as part of my felfe • if (I fay J it

P 2 be

rht Doftrine tfMortification.

Mark 3

be thus wirh thee, it is a figne that thou art heavenly minded: for if thou haft obtained this heavenly min -dednefT, th u wit be difpofed like a Traveller, who will everbeenqui ing the way home, and whether all athomebe well; if he can meet with any that can thus cerrifie him, and hee heare that they are all well at home, then hee wi ;1 the more chearef. llyundergoe any diffioiltie thatheflidlmeec witlullin the way ; will undergoe ftormes and tempefts,hunger and cold; in like manner it is with the heavenly minded man, he j will ever be asking the way home, (forindeed hea. ven is our proper home,) and whether all bee well at home;tha i<,if God, and Chrift, andtheSpirit,and the Saints beatamitiewithhim : andinhimfelfe he will be inquiring if he find faith, and repentance, and peace of Conference, if hee feeles that formatter of I ftificationandRemiffionoffinncshebe wel^herc-fptrJbs not the vvorld,he car-es not much what he meets withall, whether rcproch and (hame, penury or want, i fo he find no inlacke of fpirituall grace, all is well with jhim. Therefore examine your fclves whether y,u be ' heavenly-minded or no by the efteeme that you have I of earthly members.

The third ligne whereby you may examineyour felves whether you be earthlie-minded or no, is, by your fpiritudltafte, whethcryourellifbhe.ivenly or eanhlie things beft : and therefore the Apofile faith, Row. 8.5. 7hej that are of the fie (I) doe favour the things of the fief), bat the) that are of the fpirit the things of the^ \fpirtt; that is, if the heart be regenerate it will tafte a I ivveetneffe in nothing but in heavenly things, or at

leaft

The D olivine of Mortification.

loi

leaft nothing will be fofweet unco him; and on the contrary, they that arc earth) ie-minded, they can find no fweetnefTe in heavenly things. Now (as I faid before) every facultie or habit hath an object in which it is delighted, whether itbe unto good or unto evill, fo that if the heart be regenerate, thenitwiilfinde fweetnefTe in nothing but fpirituall things, but if it be unregencrate, then it can finde no fweetnefTe in heavenly things; neither can it wifh them fo well as earthly things. Therefore examine what you delight in, what delight you have of the hearing of the pure Word, whether you rellifh it then bed when it comes in the flaine evidence of the Sprit ^ or when it is mixt with eloquence and wit; which if you do,it is a figne of earthlie-mindednefTe. It is faid, 2^.2,1. As new borne Babes defire the fmcere milke of the Word: that is, the man tint is truly regenerate and renewed, he doth beft rellifh the Word when it is alone without any mixture, and therefore hee calls it the fineere milke > y that is, thepure Word ; As if hefhouldfay, It is pure of it fclfe, but if there beany thing added unto it, or mixed with it, itdetra&sfromtheexcellencicof it-for indeed the Wordisthepureftthingintheworld : all Arts, and Sciences,and knowledge of Philofophie are good for morall duties,but they are corrupt and uncleane in comparifonof the Word h and therea-Ton is,becaufethefearctheworks of men ;nowthere is no wotke of man but it is fubjeft to corruption, but the Word of God remaines pure: therefore examine your fclves how you ftand affedted with the pure Word. \ P 7 But

The V attune of Aiertif cation.

no ornament to the Word

Tbe fijper-cxcclkncic of the Woid.

objelt.i j ^ ut iooie will lay unco mcjthat Eloquence and wit Eioqueaccis an ornament unto the -Wordy it fets forth the exceliencie of theJTWihcmoie; theiefojeif it bee fuch an ornament uato ihe Wordy then it ought to be ufed; othervvayes the exceliencie of t he WordwiM not appeared

To this Ianfwer, That humane Wit and Eloquence

is fo farre from fetting forth the exceliencie of the

Wordy as it obfeures the exceliencie of it: I fay, there

is no Art D Science,Tonguc,Knowkdgeor Eloquence

in the world thathathfuchcxcellencieinthvmasthe

Wordhdxhy whether you refped: the Author,God; or

the Indi<5icr,\hehoIy Spiritjor the matter of \\y chrijl

and his rightcoufnefTe. Again,the (Hie the Spirit ufes

in fetting downe the phrafes of the Scripture, fhewes

plainly that it is excellent of it felte: now if any thing

be added unto a thingth&c is excellent,either the thing

muft be as excellent, or eife it detra<5is from the excel-

kney of it $ but there is no man but will confeflfe that

the Wordib the moft excellent thing in the world,thcr-

fore it muft follow, that Eloquence addesnoctothe

excellency of the Word.

But you will fay unto mee, May wee not ufe Eloquence and Science in the pi caching of the Word?

To this Ianfwer, That it is an unfeafon blething, I f y, a thing not fccmely, that the Word bee mix with humane Eloquence; for the pue Wo>d (hou\d be purely delivered : andtheApofllefai h, 2O. 4. 5. I preach not my felfe unto you • that is, lfcughtnot) mine owne praife by ufing Eloquence of words, but I Preach the Word purely, without any mixture of iH any

0b]ecl.2

The Word ibould not beemixt with Eloquence* a Cor.4.1

'

The Doctrine of Mortification.

103

any thing with it .• againc, he/aith, 2 Cor.i.iy. when / came among you, I came not in the emifing words of mans wifaome, left the Croffeof Chri/l fliouldbeofnoncejfecli that is, I came not with words more for (he wthariffor fubfhncc; he calls the preaching of the Word that; hath any thing mixed with it, whether Wit or Eio j quence, but tntifing words, fuch words as doe rather feed the humour, than wc rke i.pon the Confciencc of a man. Now a man is faidtobcwf//W, when he is drawn away ftom that which is good,unto that which is either evil! abfolutely, or clfenotfogoodas that from which he isdrawne: and thetruthis, hethatu-feth Eloquence in the Preaching of the Word, doth nothing-clfe but draw the heartawavfromaffe<2ing the pure Word, unto that which hath no vertueIn it tofave. Again, heP.each'd not with entifing words, left the Croffe ofchrijljlmld be of mm effdt: that is 3 if I ill >l Id Preach my felfe in mixing any thing with the Word,that would take away the power of the Word, the Word would not be effe<5iuallto workc grace in .the heart; therefore I da enoc Preach after this man . n.r left I mould deprive the Church of the power ofj the Word, for if it want power to work, it willalfoj want power to fave i therefo;e the Apofile faith J 1 Cor. 1 o.^.The weapons of our warfare are not camalijtufi mightte through God^&c. that is,the weapons by which we H y our corruption* and lufts, arc not carnally that is to fay,are not eloquence of fpeech, or any humane arc,but are mightie through God-, that is, by God there is a fecret power given unto his Word, whereby it o-vermaftcreth the lufts in the hcart,and vvorkcth in ira newkinde of qualitie. Put

1 Cor.i.r opened.

V/hat

meant by

entifing

words.

The Doftrine ofMortification.

objeff.$

A*$»,$.

How learning and eloquence is to bee u-fed in preaching (he Word.

Simile.

Simik,

Objelt.^

But you will fay unco me, What muft we doe with our learning t or what muft we not learne Sciences,or muft we (hew no learning in preaching i

To thislanfwer, It is true, that we had need to ufe all the Arts, Sciences, and knowledges, that we can, and all will be little enough ; for as the Apoftie fiith, Who is fujficient for theje things f that is, who hath the [knowledge of Arts, or Learning, or eloquence, fuffi-ciently to preach the Word: but yet wee muft take heed that wee doe not bring them unto the Word as wee finde them, neither in them tofhcwourfelves, but onely make them as a meanes to hdpe us for this work: As for example 5 The Children of Ifrael might whet their fithes upon all the ftones of the PbiUjlims: foa Minifter may (harpen his faculties with Arts. A man that keepes Sheepe, hee feeds them with hay, not becaufe hee lookes that they fhould bring forth hay, but Lambes and Wooll ^ even fo, let a man ufe thefe Arts and Sciences, yet not to bring forth Eloquence, buc to make us more able to preach the pure Word. It is good therefore that wee take heed that we doe not ecclipfe the excellency of the Word by

1 thefe: Wee know, apparell though it be laid in pure gold, yet fo much as is covered of it,detra&s from the excellencie of it, therefore it were better that it were alone: fo it is with the Word, though the Word may leemcto be gilded with Eloquence or Philofophie, yet it were better that it were alone, for fo much of it as is covered with thcfc,fo much of the excellencie of 1 the Word is hid.

But you will fay unto me, that we ufe Eloquence

and

105

before it grow incurcablc. Ihereis adifea r ethit many women have at their ftomackes, whereby they de-fire to eateafhes, and other things, which poifons nature-now if they bee not cured of itby pugingout thchumo is that lye there, but be (atisScd in ic,i: will at laft deftroy thcm:foit will be with thefe men 5 to"

Q^ fatisfie

Minifies fliould no 1 pleafe their pe3plcwith eloquenc.

and the like 5 that men may tiie better conceive 1 ^ rod that our Mi ,v the better be rcfpe&ed ; for

we finde this k . Ttadidngmoft pleafe*father,

and wh. ffecT:, thereforeifwcfliall not

ufe iuchand fuebphraks Of Eloquence, wee (hall be little lefpe&ed among; t them.

Tothis lanfwer,.thateveryMinifteris, orfliould be a Phy(ician$now we know th.t the part of a wife Phyfician is not to fatisfie the humour of his Patient, for fo hemay encreafe the difeafe, but to-labour to cure him by niiniftring fuch Phy ficke unto him, as he knowes by experience theneceffityofthe difeafe jee-quireth. even io^o hum our men in Preaching, is not the way to cine them, or to change the cvili difpofi-tion of their nature, but rather a meanes toencreafe their difeafe, and to make them obftinate and rebellious againft the Word, when it (hallcome home unto them.- For what is thereafon that the Word is fo oppofed, when it is preached fas the Apoftie faith J by the evidence of the Spirit andin power , butbecaufeit crofleth their corruptions? It comes not in the fime manner that it was wont to doe : therefore the bed way (hould be to preach in the Spirit,thatis,toapply the pure Word of God unto the Confidences of men, and foto purge out the fickenefleof th: ioule

Simile

The Dotfrine of Mortification.

Marke 4

aCor.f.itf

facisfie them inthisfickenefleof thelbule, is not the way to cure them, but to make them more incurable : therefore let Minifters looke that they preach the pure Word, and nothing but the pure Word: and let men eximinc themfelves whether they bz heavenly minded or no, by their rafting and relliflug of the Word when fc is p eached purely without any mixtures elle when it is mixed with eloquence.

The fourth figie whereby vou may examineyour fives whether you be heavenly minded or no, is, to cry the opinionand j id-ementyouhaveofheavenly thi gs, how you conceive of fpirituall things. Rom. 12.2. The Apoftle faith, Andbee renewedin thejpirit of your minds, that you may know what that good, and holy , and acceptable will of God in Chrifl. is : Hee that is hea-venlie minded hath anew judgement given untohim whereby he is able to fee fpintuallie all things in another manner than he did before: I fay not that hefiw them not at all before, but he faw them not in that manner that he doth now, for he is renewed in the [pint of his rninde, LithS. Paid\ he hath a change wrought in his heart and underftinding, whereby he liable ro know and to doc the will of God in a more fu able manner than before: he harhanewli^ht in his fbule, whereby he is able to know what thewifl ef God in Chnft isnhit is, he knowes what God doth require to be done by him for Chrift, not carnally by a bare u derflanding, but fpirituall by the worke of the Spirit, and therefore faith Paul, 2 Cor. *; t 1 6. Henceforth know wee no man-.ofur the fief]); yea^ though we have knowne chrifl after theflefh, yet now henceforth know wee

him

The Doclrine of Mortification.

107

him no mi re: that is, wee knew him before in a carnall manner,as he is a man, or as he was a man amongft us 3 buc now we know him in another manner, as he is our Saviour, and cut Redeemer, Chriftmy Saviour and my Reconciliation to the Father.

Now i; is not a bare knowledgethit I fpeakeof, fuch a knowledge as is attained unto by Learning and Art, for fo a man may h jvc knowledge, and yet not be heavenly minded • but that knowledge I fpeake of, is a knowledge that is wrought by the Spirit; when it hath changed the heart, then he is able to judge both of Pcrfons and Things.

Firft,for Pcrfinsfat is able to judge of the perlons of men, and accordingly to make a difference bet wcene men: if he fee a poore man that is a found Chriftian, though he be contemned in the eyes of the world, yet if it appeare to him that he hath Grace in his heart, or if he make an outward profeffion of love to God, he doth highly cfteeme of him becaufe of Grace ; on the contrary, if he fee a great man, though in great honor and eftceme with men, yet he rcfpe&s him not if he wantgrace-.thereforecxamineyourfclves whether you are able to diftinguifli of perfons in this kind.

Secondly, for Things^ he is able to judge of things whether they be fpirituall orearthly ;heisabtenow to know what is truth, and to embrace it; and what is error, and torefufeit; hehathnowaTouch (lone in himfelfe $ that is, he hath the Spirit of decerning, whereby he makes triall of Graces, and laies hold on thofe which will endure the touch, thofe he will receive as fpirituall5 the other which will not, he cads

Q_2 out

What knowledge is wroughc by the Spirit.

I

Pcrfons.

2 Things.

The Dcclrine of Mortification

ohjecl.

Anfw.

To know whether the heart be renewed by the Spirit.

I By his affedions.

out as counterfeit .-thereforethe Apoftlef-ith,i cor. 29, The eye hath ml feene y nor the eare heardyeither have entered into hex-, t of man, the things that God hxth prepared for 1 hew that love him : that is, he was not able to judge of things in that m nner as nowhecan. Therefore eximirr year felves whether there he a new life p t into you, whereby you are able to judge of Pefons and things in ?.no her manner than you did before.

But you will fay unto nv e> How dial 11 know that my heart is renewed by the Sp.rir, andthatthereisa new life put in ome?

To this I anfwer, that you fhal! know whether your b^art is renewed by theSpirir, by thefe three things: firft, by thy affcr&i ns: fe.ondly, by thy fpecches : and thirdly, by thy aflions.

Firft, 1 fay, thou {halt know it by thy affections ; for by thefe thou maifl: know whether th-ui bee heavenly minded or no .• and that thou maift not doubt of it, our Saviour givesthefame iaike of a renewed hcWyMatth.6. 2 1. Whi re jour he a fee is, there will your hearts hee alfo : you may know that w ere your he, rr is, there is your rre»fure;wh;«" vou-heart isfetupon, here your affj&i ns are; for the proper feat of love, is the heir . Now if rhe heart be renewed and ;cge-nrratcd by the Spirit^ there will be a loveoffpiriru-all things, and this love will beget he ven!yafFe<$i-ons. Aman may ceitainelykf: .reflate he is in.

whther he be regenerate or no by his affections, how he is afffc&ed, what !ove he benres unto heavenly thiir s-f-.r there is life in nfft&ions, andasa man that lives kr.o.ycs that he Hvc5, lb a man that

harh

The Dt&rtne of M $rtifie Alton*

lop

hath Ipiv. upUioyc in his heart towards G

| but cer.ain y kno.vir, excepr irbcin ti • c- -' tempta- j tion, 2nd then it may be he may no: findc rh^: I :\ God In his heart. but this fenic of the want of the love of GoJ isbu foratime, itcon-inucsno: fore the holy Ghoft when he would defenbe a heavenly minded ma ^ h defcribes him by his affections, as the beft m^rke to try him by ; as Abraham wc

land his fcrvanrs to fcrve God-a;d Ncfawiabl d G )d 5and D*y djfd. 112. 1. delighted great- [ Pfai.ua, ly in the Comma idements of God: now wherefore! d.d they obey God, aidfeareGod, and delight in | the CommmdemenisofGod, butbecaufcoftharin-, wnrd l.jve they bare unto him. Wc know every man | can tell whether he loves £ucha mm or fuch aching, j or whether he ha esfueh amanorfucharhingbythe-affe&ion he beares to them; in like manner^ man may j know whether he hi ilyor earthly mindedby!

Actions he carries towards the things he aiFecls : \ therefore examine your felves, what are the things that you love moft, that ycuthinkeu;>cn mod, that | you take care ofmoft, that you take molt care to get, and to keep?, are they earthly or heavenly thing:, thofejrhings you doe love beft, a?.d your affirflionsai. moft fet upon, that your thoughts are mod troubled j with all; if'they be earthly ? you may juftlyfcareyour' eltatesjfbr the affe&ions flowfromlove 3 and there1 fore if you did not love them, you would not fetyour I ! hearts and aflreclions uponthem.

Secondly, you (hall know whether your heaits be \ % renewed by yam Speeches : now this mayfecrne btjra' By hit

Q^ 5 /lender! r P ecdlc <-

The Dottrirtt ef Mortification.

, (lender figne ot a renewed heart: becaufe it is hard to \ >udge aright by outward appearances, to know the fin. i cerhieof the heart by the {peeches: yet feeing Chiifr mikes h a figne of a renewed heart, I may the more I fafelie follow him :our Saviourfaith, Matth i? 54 that out of the Abundance of the heart the mouth fptakctb . thatis, there is abundance in the heart either of good > I or evill: Now if the heart be full of heavenly-min-dedneflejif, I fay, this abundance that is in the heart' : be grace, then it will appeare in the fpeeches ; for the fpeeches doe naturally flow from theaffc&ions I that are in the heart -,but if the abundance that is in I the heart be evi 1, then the heart cannot but fend out j foule fpeechesand rotten communication ^and therefore our Saviour faith, *A goodtree cannot bring forth j evill fruit 3 nor an evill tree good fruit: it is unpcflible [that a heait which doth abound, and is full of earthly mindedneflfe, but it will br^ake forth and appeare by Simile, his fpeeches:the filthinefle that is in his heart,if it have not vent, ic will burft; as we know a new veflTell that hath Wine put into it, muft haveaventor elfeitwill burft:and by the evenr you may know what, wine it is: fo, the fpeeches are the vent of the heart, and by them you may fee what is in the heart: if grace be there, the Speeches willfiVourofit^ asa Caskewilltafte of that which is in it.

objetf. Butyou will fay, Theheartisof agreatdepth,and

who can fcarch it? who is able to know whether the

heart be renewed or no,by the fpeeches?

Anfw. To this I anlwer, I fay not tha a manmnyatall

times, and in allplaces, judge ofit aright: but I fay,

that

The Docl> inc of Mortification,

III

1 T131-2.20

si. opened.

that a man may ccrtainlieknow himfelfe whether he be renewed or no^vhich is ihe thing we feck to prove in this place- thar a man may know from what root they fprini?,whether of weaknefle, by rebel ion, or naturally through unmodified lufts: I fay noc but fome-tinesachild of God, a regenerated nun may have foule fpeeches in his mouth, and yet his hearc be good towards God 5he may have rotten talke, but it is but for a time, it will not con? inue, and it willcaufe much forrow of heart,if he have grace, when his confc ience touches him for it. 2 Tfrw. 2.20,21.//* a great mans houfe there are vejfcls of honour^ andicffels of difhonour \ if a man therefore purge himfelfe, -hefliallbeav^/7 of honour y and yet have corruption in him, thetemay corrupt communication come out of his mouth, and yet he keepe his goodne(Tc;as a velleilofgoldmay be fou'e within, and yet ceafe not to be gold, aveffcll of honour,neither loofe its exccllcnciejfo a regenerate man may have in the abundance cf his heart, fome chaflfe as well as wheat, fome corruption as well as grjee, and yetbea veffellofgold.-thatis, heavenly-minded: for the Apoftlef.-ith,//*^ man therefore purge himfclfe, he fiall be avejfeS of honour, notwithstanding his con uption in his heart, & it appcarc in his fpecch : yet if he purge himfelfe, if he labour to mortifie them* if he labour to rid his heart of them, he (hall be a vef-fell of honour.

But you will fay, Itmaybethat wefnall not have alwaies occafions to try men by their fpeeches, how then fh ill we know whether their hcartsbe renewed }

TothisIanfwer,Itistrue,thatitmayfofalloutthat j A *f w **

we

Objec7,z

The Doftrm of Mortification.

?

By bis aliens*

I we cannot try them by there ipecches, v et fitence will

declare in part what is in the heart; let a regenerate

; man be fflcn*, and his filence will (hew that he hatha

'renewed h he be reproached orflandrcd, his

jpatiencein fuffering (hews the uprightnes of his heart 5

but if yds fpeake,ithath a greater force, and will more

; manifestly appeare: fo on the contrary ,the rottenneffe

that is in the heart, willap^peareinimpauency of fpi-

rit.

Thirdly, you may know whether your hearts be renewed by your actions 1 thisalfo our S .viour makes another figne of a renewed heart,cJ^4/A.7.2o. By their workes youjha/l know them ^thzt is, by their anions. Now every thing is known: by his anions • therefore examine your feives what are your anions, arethey theaftions of the regenerate part, or of the unre^cne-rate parte 5 are they holy a&ions, or are they uncleane a<5Hons?by this you may know whether you be heavenly-minded or no. Now this muftneceiTarily follow the other two: for if the heart be renewed, then there will be heavenly affections in it towards God, and fpirituall things, and if heavenly aflfc<5Hons 5 then there will be heavenly fpeeche$5for thefeflow horn heavenly affe<Sions-,and if there be thefetwo, then there muft needs be holy a&ions thei efore < ur j'avi-ourfaith, Luk.6. 45. AfoodmAnortofthcgecdtreafure of his heart bringeth jorthytoc-. /r/^rhat is, if the heart have in it a trc>fuie>f heavenly affvfiions, andf ches, if cannot be but it will fend f^rth good anions in the life. Marke 5 The fift and laft figne whereby you may examine

your

The Doctrine of Mortification.

"3

your felves, whethcryoubeheavcnly-mindedorno, is, by examining your fclvcs how you ftandaffefted towards hm that leeks to take thcfeeaihly members from you; how you Hand affefted with him that re-proves yen for your earthly*mindednes. This isafign that Ptnl gives of an unfound heart, 2 7/^,4.5. The time will come that they will not endure wholfomedottrinc

that is, they will no: endure the word of reproofe,but will be ready to reviiethem that (hall reprove them: andtherefore he addes^that they fiallheap etc themfelves Teachers-, they (hail affeft thole that (hall fpeake foas they would have them. Now thisis a figne of earthly mindednefle, when they are offended with him that (hill reprove them for their finne* for if men reckon thefe members as a part of themfelves, then you cannot touch them but you muft touch their lives, for thefe are a part of their life - and if you feeke to take thefe away, you feeke to take away their lives : now what man will be contented to part with hs life f Ir is a principle in nature that God hath implanted in every creature,to love their lives; but if you account them no: as a part of yourfelves, but as y, urenemics,then you will account him as a fpiiituall fiend that fhalj helpe you to flay them ; for who is there that will not love him that fliall htlp him to flay his enemy i Ther-fore ifthe heart be heavenly difpoicd^he reckons them as his enemies^ but if hebe renewed,he accounts thrm as a part of himfelfe: therefore examine your felves by this, whet her you be heavenly-minded or no>

The Vfe of this that hath beenefpoken, is for ex hortation unto all thofe that are heavenly-minded:

R Let

1 Tim. 4.3.

Vfe,

The Dotfrlne if Mortification.

Rcv.iaii

Simile*

Thelcaft finnes to

be avoided*

Let rate now exhort fuch to perfevere inheavenly-rnindedneffe,let th.m labour to grow every day more heavenly-minded thananother^f-v. 22.11. Let them that be holy, be holjfiill: that is, let them be more holy, let them labour to grow in heavenlie-mindednefTe, let them labour to keepe their hearts purcfromthis earth'y mindednefle^becaufeit will foile their foules : for all finneisof a toiling nature* it it enter into the heart, it will leave a fpot behind it: now wee know that if a man have a r.ch garmenc which hee fcts much by, he will bee marvellous carefull to keepe all kinde of greafc and fpots out of it. f o it fhould bee a Christians duty to labour to keepe all foile out of his foule, bocaufe it is a precious garment>and the refiding place of the Spirit: we know that if a man have one fpot in his garment, it makes him out of love with it,and then cares not how many lights upon it; fo it is with finne, if thou fuffer thy heart to beefpotted but with one fiflne it will worke carele r n:fle in thee, fo that hereafter thou wilt not much care what fihne thou commit, nor how thy foule is foiled: therefore it behoves you to keepe your hearts from every finne, and to make Confeience of little finnes. And fo much the rather, becaufe the glory of God is engaged on your conver-fation ; if thou (halt foile thy feTfrwith any finne,'hat bath taken upon thee the profefflon of the Gofpell, God will becdifhonoured, and the Gofpell will bee fcandalcd: Again, keep thy heart, becaufe God rakes fpeciall notice ofallthya<5iions ; as for dogsandfwinc, as for the anions of unregnerate men, hee regards them not s becaufe his glory is not engaged upon their

con-

The Do if fine of Mortification.

i»5

converfation, he cxpe&s nothing from them; but as for you, he takes a particular notice of all your anions fpeeches, and behaviours, and therefore you fliouldbee marvellous carefull over your hearts. A-gaine, looke unto fecret finnes, becaufe he is the fear-cher of the heart 3 let the fearc of God fet in order e-very facultie of your foulcs to keepe out every finne, every evil! thought,becaufe he takes fpeciall notice of it. Andthatlmay the better prevaile with you,I wi;I briefly lay downe fome Motives to move you to keep this diligent watch over your hearts.

The lift Motive to move every Chriftian to con-time and grow in heavenly, mindednefle, is thisybe-caufe by thti meanes he may be Me to doe every good work. 2 Tim .3.21. ffa man therefore fttrge hi mjelfi, he [ball be avejjeliof honour^ jit for every good worke: chatis,if he labour to rid his heart of carthly-mindedncfTche (hall have a new life put into him, whereby he fliall be able to performe holy duties in another manner than before, Now what isthercafonthat there is fuch com-plaint among Chriftians that they cannot pray, and are to dull and fluggifh in the performance of holy duties, but becaufe they have not rid their hearts of earthly-mindedneffe? What is the reafon that there is fo much Preaching and fo little pra&ife; andfo much hearing, and fo little edifying ; but becaufe men arccarrhlv-minded* If they would purge themfelve** of this car fy-mindednefle, it is-unpoflible but that there woula be more fpirituall life in them,in the performance of fpirituall duties. Therefore if it were for no other caufe but this, that you may be inabled unto R 2 every

Secret fitt to be looked MM*

Motires to keep watch oyer our hearts.

The Doctrine of Mortification,

%

iam.x,u.

Heb.13.*,

3

lam. J. 16.

every good worke and holy duty, and that you may kcepe in you your fpiri uall life, fueling and moving, labour to keep thy heart cleanefrom fin.

i he fecond Motive to move Chriftians to grow in heavenly m ndednes 5 is,becaufethat by this, Godisho-nourtd^ I fay it is a glory to God if thou keep thy heart cleane: Now what man is therethat would not willingly gloriffe God, who ftuckenot to give Chrift for him i It is a glory unto Cod when the Profcflbrs of the Word live a holy life 5 for what is the nature of the Word but to clenfe i now when it worketh nor this effeft in them,or at lead when it appeares not in them, it doth detra&from the excellency of the Word. The Apoftle hyes downe the nature of a true Chriftian, I &m* 1.21. Pure Religion is this, to keep ones [elfc unjpotted of the wortd-fhzx is,a fpotlefle life is that which beft be-feemes a Chriftian man thattakes upon him the po-fcflxon of the Gofpel^and that which brings much glo -ryuntoGod is ablamelefTeconverfafion : and to this end the Apoftle exhorts,Z^/(fiith he)your converfti* on be without covetoufnes^Heb. 13.5. as if he (hould fay,an unfatiable defire doth detract from the glory of God 1 therefore letthis move men to be heavenly minded.

The third Motive to move every Chriftian to grow inheavenlv^mindednes,is,bec2ufe/^w^^/^^«7//^ Goa in prayer: /am^.\6. the Apoftle faith^that ThepK.y-erofafaithfitllman availetbmuchjfit be fervent: that is, it hath a great force with God fora 'blcffing: Now this fhould be a marvellous encouragement tokeepethe heart cleane, in regard of the grdtneceffitie that the Church hath cf our prayers-; and therefore if wee

would

The Dottrine ofUMortificatiot,

117

would notforourfelvesprev-ilewich God, yet in regard of the great need that the Church (lands in at this preferrt wc /hould be moved to doc this cfjeie.

Bur you will fay,that we are but few, or uh t f am obktl.

pne' 7 and how can we be able to prevail? thus vtfith God ?

To rh!s I anfwer, Grant that yoj be but a few.yet a Anfiv. few m y doe much good ; E^e/fr, 22.50. fpeaking of E5tck.23.30 the deftru&ion of Ierufalem y I fought, faith the Lordfor a mm toflandin the gap^and there was none: He fpeakes there in the lingular number, if there had bin but Que; that is, bat a few, they might have prevailed much with God : folfay unto you, though we be but a few, yet if wee keepe our hearts pure, we may doe much with God; nay, though thoube but a paiticularper-fon, thou maift prevaile much with God $ as Mofes did for the Children of ifrae! .• whena damme is new bro-kei;,the carting in c.-f a little dirt will hinder the courfc of water,butifi benptholpen intime frwillno te a-fi!y be ftopt; fo in time a few may pTH^ht a Tu^p*-ment; nay, fuch a lodgement asothdl&iiemajrde-ftroy a whole Laad ; if thehcarr bccrti]y4an&ifieJ.. it h.th a great force with God: Agaiifi, amanHat would pray, if he doe not fpeake, butjRl.ny tim<s£he h forced to fend forth fighes and grones unto God, ■: this is of great power with God h but if hepowreout \ his heart in voyce ? it hath a greater force: and there- j fore the Wife-man faith, thax the words of tke'Hgkteow ' art precious-, that is, of great worth with God: and j therefore let this move men to bee heavenly-min- t dcd. -

nS

HOW

TO MORTIFIF

FORNICATION.

Co t O S S I A N S 3.?.

Mortife therefore jour members which are upon the earth, f*rni-cation ftncleanHeffejnordiitate affeUion y evill concuftfcence, and covetoufrteffe, which u Idolatrie.

Having handled ingeneralltheDodt &rine of Mortification, according to c Method of the Apoftle>I am now come to defemd to theconfidering of particulars, asthey are laid downe ,n my TextffUid would fpeak of them in the order as they are ranked by the holy Spirit, but that the affinity and neereneffe betwixt three of thefe fin ,namely Fornication,Vncleanneffe,and evill concupiscence, makv.s me to confound them, and promif-o-.oufl. torn ngk them together. Letustherforecon* fider firft of the nature of every of thefe fins particu-

larly

How to mortifie Fornication.

HP

lirly by t'iem^lvcs 3 and afterward make feme ufe and application r our ic Ives of them altogether.

The Do&rine that arifes in generall from thefe words, is, That

*All Vncleanneffe is a thing God'wouldhave mortified and qui f e deffroyed out of the hearts that hec would dwell in.

All fii'.hincfle an J uncleannefle is a member of the old man-, now in fuch as Chriftdwelsin, the old man is crucified, he is dead with Chrift; now he that is- dead with him. is freed from him : and;.gaine, hee that is in the fecond ^4dam % hath power to mo tifie the members of the old man. All Gods children muft be purified and cleanfedfiom all pollution, as the A-poftle exp: efiely commands us, Eph.•$ . i» Beyt followers of God as deare children •• thr,t is, be ye like unto God your Father, as children refemble their naturall fathers; now God is pure and holy, therefore muft ye befoalfo: andthenitfollowes,^/^. But Fornication, and all rncleanneffe^cr CovetoufrtejjeJet it not be once j namedamongfi• you, as becornmeth Saints : that is,Iet all \ fuch filthinefte bee fo farre from you, as never any mention bee made of itamongftyou j ifit/houldby chance enter into your thoughts, bee furero kill it I there, let it not come no farther, never to-thc naming j of ii: As it becornmeth Saints ; that is, holy ones, Gods children and peculiar people, icwereunbecomnaing, and a great (hamc to them to be uncleanc,to be unlike j G^theirFather, who is holy. In like manner, he ex-j horts us t$ clcanfi our [elves from aU filthineffeofthejlejl) l arid $irit#erfeBingholines in the ftare $fGoa 7 % Cor.j.i.

that

Detifr.

EphcC^r.

How to mertifie Forme at ion.

Dotf.i.

Fornication what a grievous finne*

Pro. 1.17*

j Cor.*. 9.

that is, Ltt us purifie our hearts from the corruption of luft and concupifcence which istherein, ftriving to make perfect oiu hoi ncfie in the feare of the Lord: and fo more fully alfo in 1 ^^4.5,4,5. he fets down the particular unclcannefles (hould be abstained from, and mentions two of the very famefpokenof in my

j Text :namely 5 Fornication 5 andluftofconcupifccnce: the words are (for they are worthy your marking)

: This is the will of God, even your fanclifcation, that jeu fhould abftaive from Fornication: that every one of you

\ fhould know how to po(fejfe his vefjellin fanclification and honour ^notint heluflsofconcuft^ence^&c .md therefore we ought tomortifieanddeftroy allthe filthines that is in our hearts, if we would be accounted Gods children, and have his Spirit to dwell in us.

But that for the generall: we come to Particulars, and will fpeake of the firft finne that is named in the Text, Fornication: whence the point of Do<Srine is this, That

Fornication is one of the fiunestkit are to hee mortified. Fornication is a fin betweenetwofingleperfons, and in that it differs from Adultery : and although it be not altogether fohainous as Adultery, becaueby it the Covenant of G o d is no violated as by the o-ther fpoken of Prov.i. 17. neitherfindeweethepu-niftiuient abfolutely to bee death, yet it is a grievous finne, and to bee feared, inthatitful>jedsthofemen that arc guilty of it, totheCurfeof Uodand damnation: for the Apoftlefaith, 1 Cor.6 9. No Fornicator fhali enter into the Kingdome of Heaven, It deprives

How to mortifie Fornication.

121

prives a man of happinctfe,banifli s him outofGods Kirgdome intothedcminionof the Devill, ardtcr ] itorics of hell, never to be exeirptedhom theinto lenble torments of Gods eternal] vengeance. But to

i Jay open the hainoufneffe of this finne, wewillcon-

| fider rhefcfourcThings :

of it.

Firft, theSinfulncfic

Secondly, the Pun fliment

Thirdly, i he Danger.

Fourthly,the Deceitfdneflfe

Fir ft, the (jnfulncjje of this finne of Fornication appeares firft in gieat contrariety that it hath with Gods Spiiit, note than all other finncs. Betwixt Gods Spirit and every finne, thereisacertainecon-traiicty and repugnancy, 3s in nature vve know there is betwixt heate and cold; now in allcontratiesan intenfe degree is more repugnant thanaremifle, as an intenfe heat is more contrary thanahea inalefTe degree 5 fo it is with Gods Spirit and this finne, they are contrary in an intenfe degree, and therefore moft rep gnant unto- for the Spirit delights in hohnefle, and t( is finne in nothing but filthineiTc ; that is pure and undefiled, but this hath a great deformi y in it, and therefore confequently mui needs be od ousin his eyes. BefiJes, this is contrary to our calling, as the Apoftlefaith, iTkf^.-j. For Godhath not ailed U6 unto unclcanr,e(fe> but unto bolimft.

Againe, it cai.fcs a great elongation from God, it m~ke$ aftrangeneffcbeiweeneGodand us; all finne is art averfion from God, it terms a man quite away from him, but this finne more than any other, itis

S more

Thefiirful-ncflc of Fornication.

t Thef.4.7.

Bow to mortifit Fornication.

Ro».i.»i a

Eccl. 7. itf.

Pr3.21.i4.

I more delighted in, we have a greater delight in the a&ing of this finne than in any other, and therefore it is a moft grievous finne.

Furthermore, the greameflTeof this finne appeares, in tha it is commonly a punifhment of other finnes 5 accjrdingtoihatof theApoftle, Rom. 1.21. and 34. compared together, where he fair > Becaufe that when they knew God, they glorified him not as God y neither were thankefull y but became vaine in their imaginations, Sec. wherefore God a/Jo gave them up to 'trtdeanntfse, through t '>e luffs of their own hearts, to dijhohour their own bodies bctweene themselves. To the i nr: purpofe is that of the Preache;, Ecclefq 26. where fpcaJiipg of the enti. fing Woman, tvhofe heart is fmres and nets, &c he iaith. Who fo pleafeth God [hall ejeape from her, but the finner Jhall bee taken by her: th t is,whofoever commirteth finne {hall in this be punifbed,that he (hall be entrapped an J enlnared by the fubtile enticements of the diflioneft Woman. SoalfofVw. 22.14. TheMonthof (trance women is a deepepit, he that is abhorred of the Lord fl)all fall therein: N >w allfin of this kind, andconfe-quently finner^ are abhor red of the Lord, and therefore he will punifh them in letting them umble into this decpe pi' of <i range women here and hereafter without repentance imo ■thebo:«omlcffepitof ever-! aftmg dift utfion: A> long as the Lord lookes for any f uit of any m n, hce keeper him from this pi; : but fuch as notwithftanding all his watering, pruning and drcfling, will brine^brth no fruit, w-ith thofe the Lord is angry, they (IhU fall into it. Now as in a ladder, or any thing that hathftcpsto afcend and defcend by,

How to mortifie Fornication.

»*?

by, that ftayreunto which another leads, muft needs be higher than the 1 eft ■ (o in fin,t hat finne unto wh-ch other lead, as to a punifhment, muft needs be greater, and of an hi: her nature than the other: and therefore this finne is a moft grievous fin.

Betides thehainoufnefleof thisfinneapperres, be-caufe itlayes wafte the Confcience more than other finne, it quite breakes the peace thereof s nay, it fmo-thersand quenches Grace.The Schoolmen call other finncs, hebuudinem fenfus, a dulling of the fenfes,- but this an extinction of Grace: other finnes blunt Grace, and takes off the edge, but this doth as it were quite extinguifli it: It makes a gap in the heart, Co that good cattcll, good thoughts, and the motions of the Spirit may runne out, and evill cattcll,noyfomelufts, and corrupt cogitations may enter in,to poffefle and dwell there, and therefore it is agrievous finne.

Laftly ,the greatneffe of thisfinneappeares,becaufe ir delights the body more than any other finne doth $j and therefore the Apoftlc in i Cor.6. draweth moft of his arguments, to diflwade the Corinthians from the finne of Fornication, from the glory and honour off our bodies ; as that the body is not for Fornication, but] for the Lord, Ver. 13. And th t our bodies are members of\ Christ, Ver. 1 $ . The Temfle* of the Hoi) Ghost, Ver. 1 g A e bought with africe y Ver. 20. and then concludes, Therefore glorifie God in jour bodies: and foin jnothe place it is faid, We ought toptjfejfc our vtfftls in honour : Now there can be no greater meanes to diflionour the vcflels of our bodies, than to pollute them by this fil thy finne of Fornication.

S_2 Secondly,

How to mortipc Fornication*

The pu-niihai:nt ofForni€i rion.

Hefci3 4

2 xipet. i 9,

Jo.

Secondly, the hainoufnefTe of thisfi me will bee the bet er feene if wee confider the fearefull punifh-,men of it, which becaufc men are more af aid of the evill of ptmifh neat than of the evill of finnc,is thereto e Jet down to be the greater according to tbegreat-n fife of the fin it Telfc: a> may appea.eby thefetwo Reafons:

F rft, Goi Hirnfelfe takes th:puni(hment hereof into h sown hand; forfo faith the Ap ftle, Heb t \$. 4 i Whoremongers and ^Adulterers God will j ud^e: r h ac Q o d Himfclfcwillbethelu-Jgeof allmen, for the godly ind ed itfhillbebeft, becaufe he is righteous <nJ will rcn'ertotbemaCrowne; bur for the wicked, It is a fearefall thing to fall into the hunds of the living God.

i Againe, God referve* fuch filthy perfons for an -hr v,e judgment, ace ^rdingtotha of Peter, 2 Pet. i. 9> 1 o. 7 he Lord kno&eth how to d liver the godly out of temptations, and to refcrve the unytfl unto the day of\udg-ment to be punijhed^ but chiefly them that walke in the luffofuncleannejje. And this i> manifeft n thac fearefull and grievous judgmen: hce brought upon the Children of IfiaeiinthcwildcrnefTe, when asthere fell in one day th ee and'twnty thoufmd for the com rait ing of this finne, j Cor 10.8. So God pjnifhed Ruben fo his finne, in that hereby he loft his Excellency , Gen 49 4 ;ndb !o(ng this ru j loft thtee things which belonged to his b rth- right jS hee was the el-deft : Firft, the kingdome, which was given to Udah: Secondly,thePricft-hood,wh c ! * Levi had. Thirdly, the double portion, which his Father btflowed on

_____ hfeph.

Hotv to inertifie Fornication

125

r oyph. Fur her, Sichem and tSmmcnztto for their fil-thi icfle in th s kjide w^rc tjken away fuddenly: A-id how vva Davtd p ni^H, tho gh th- dare Chill of Gv d j the fword fiijl never depart from thy houfe, ejre See alfd v hat g ievousjjdgements the Lord threatens to them th it At ill commit this finnr\ P/0i/. 5. 8, 9, 1 o, T1. Remove tby way fane f ow ber, (meaning theftrange woman, or Ha 1 t) andceme^j not nigh the doore of her houfe y left thou give thine honour unto others,and thy yeares nnt9 the truell \ Left grangers be filled with thy wealth, and thy labours bee in the houfe of a granger . ani thou mourne at the lafl^ when thy fltfh and thy body is eonfumed } &c. Soagaine^^ 6^i> Who fo commttteth adultery deftroyeih lis owne foule: and Prov, 5.5. Her feet gocdoivn to death , Lerfieps tike hold on hell: as who (houl J fay, there is no efcapi g death but by fliunning her, if not death temp orally ctfurely death e:rrni!I: n iy, -if this will nor fright you, thercisno e/caping btwefene hell and her, Bcfides, asinthat which is good, the more a man delights, themorc comfort ic will bring him ; according to that in Prov. 3.4. Let not mercy andtruth forfake thee ^fofialt thou find favour and good under ft an dtng in the fi^ht of God an J 'Jt>tan . fo on th? contrary, thofefins wherein a man mod delights, bring grcateft pumfliment unto him, as you may fee in the puniflment of Babyb» t Rev. 18. 7« whereitisfaid, Hwrnuch (he bath glorified lerfelfe and liveddelicioufty % fo much torment andfirrow give her Thu> then yee fee the gricvoufneffe of thepunifh-rnent proves the fiane it felfe to be morehaynOuS and fearefull.

S ? Thirdly,

10, l j

Pro v. £.33. hi-

Pre.j.4.

Revel 187.

•

Bow to mortifie FornicAlton.

, 3

The danger of fornication. Pro.23,i7

Proy, %, 19, Ecc). 7. »*.

Nch. 1^6.

Simile.

Thirdly, the hainoufnefle of this finne wilhp-peare, it we confidcr the danger thercofymd difficuj-tietogetou:, when wee are once fallen into ft. The Wife-man faith, Prov.23.2j. Awhoreis adeipeditch^ and a Jlrange woman is a narrow pit. N ow as it is almofl I impoflible for a man in a deepe ditch, or a narrow pit to get out without fomehelpe from another • foisit altogether impoflible for one thit is fallen into this finne of Fornication, to free himfdfe from it, without the fpeciall affiftance of Gods grace helping him thereto: and therefore it is faid,Piw,a.i9. None that goe unto her returne againe, neither take they hold of the paths of life: therefore alfo is, Ecclefj. 26. ha heart's faid to bee /hares and nets, in refped of the entanglements wherewith fhee entrappeth her followers $ and her hands to be as bands, inrefpc&of thedifficultie togetloofcdfrora. This finne befoued Salomon, the wifeftamonft mcn,Neverthelejfi even himdidoatlandifh women caufe to finne, Weh. 13. 16. S >alfo didit bewitch Sampson, the ftrongeft amongftmen, one that was confecrated and fet apart as holy unto God, even he was overcome hereby, as wemay reade, ludg<\6. We know by experience, as a man that is tumbling from the top of an hill,there is no (laying for him till he come unto the bottome; fohethat hath once ven tured upon this deepe pit, andbeginnestoflideinto it, there is no ftay'ngof him till he bee utterly loft in the bottome thereof \ or as a man in a quick-fand, the more hee fti res, the faftcr heeftickesin, and finkes deeper; To it is with him that is onceo-vertaken with this filthy finne, the more hceftiires

in

«.-«*

Hwto rnortifie Fornication,

127

in it, the faftcr bee ftickes, and harder will it bee 'for him to get out. Therefore wee conclude this ffinne is a moft f.-arefull finne, and hard to bee over. Icome, or left off, if once accuftomed to the delight ^hereof.

Fourthly, the hainoufneflc of this finne will bee dif overed, if wee confider the dcceitfulnefTe of it: t will (o pewitchus, that wee will hardly beeper-fivaded that it is a figne; now if wee Will not be-leeve irtobcafinne, much leffe will we becbrougbt to leave ;he fweetneffe of it, to forfake the plea-fure weefindeinit. Befides,theDevil!,that old Serpent, hee comes and tells it is either no finne at all, or elfe but a fmall finne, and may bee eafily left $ wee may turne from itwhenweepleale- andfo he dandles us till wee grow to fuch an height, as wee become infcnfiblc and hardncd in it. Here therefore I will lay downe the deceits that Satan ufech to beguile us in this fin, which being dete&ed, we may the eafi-lier fhunne and avoyd this deteftable and bewitch-

ing uncle-inneffe

The fi ft deceit wherewith Satan ufeth to beguile us,is, Hope of Repentance-, wee thinke wee can repent when wee lift, that, that is in our owne power, for God will upon any of our prayers be heard of us $ heaven-gate will be open at firft knocke ^ and there fore Tic commit this finne to day, and to morrow be. take my (elfe to my prayers,and all (hall be well. But beware of this, left you be deceived, God will not be mocked; if you will finne to day, perhaps you (hall not live to repent till to morrow ; or fuppofethou

d>ft

4 ,

rhedeceit-fuln effect

fornication

Deceits of die Dcvill difcovcred.

Deceit u

Hape ®f Repeo*

How to mortifie Forticatto*.

Dcu.t^.r*.

doft live, yet he that is unfit to day, will bemorcun-

i fit to mo: row; God cannot endure a man that will

1 fall intothefjmcfinneagaineand3giine,for heftiles

it, Dent. 2p. ig. addin^dmnkenncjje to thlrH • that is,

never leave drinking till wee bcathirfl; againe: that

I whish fhould extinguifb and abate our thrft, Umade

themeancs toincreafeandenflameit. Now what pu-

! nifhment followes fu:h as do fo, you read in the next

, vcrie, and 'tis a feuefull punifliment-, The Lord will

j not fpare him, and then the anger of the Lord and his jea-

loufte ftall fmoke agninfl that man, andall the carps that

iare written in this booke ft illlye upon him, and the Lord

ft aH blot out his name from under heave* i who is there

among you that would not be terrified at this [en

f tence? Surely his heart is of Adamant,nothing can

1 pierce it, if this do h not: 'tis a f carefull thing to fall

i into the hands of theliving God : Beware thenofdo-

ing thus, goc not on in finne upon hope to re pent at

your pleafure, left before you minke it rime for your

pleafure to do it in, the hand of the Lo d be (} retched

out upon thee, and his jealoufiefmokcagainfttnee,

or oneof fif not v '.ll) his curf slight upon th^e. A

man would take it ill if his neighbour ihould wrong

him today, andasfoone as he had doneaskepardon,

and yet wrong him againe the next day inthefimc

kinde, and then aske pardon againe, and fo thethird,

and fourth, ar.d forward 5 even fo it is with God, wee

fall into this finne to day, and perhaps might be^ge

paidon of him,yettamorrovvc mmitrhelami finne

over againe, as if wee had asked leave to finne the

freer; rake heed of this, doc no: bletfe hy felfe in

thy

How tomortifie Fornication*

129

thy hearr, faying, I fh;ll have peace,or 1 (hall repair when I lift, for fearcleaft God patently blot out thy name from under heavin.

Againc, Hope of after-repentance doth lead many men on to die commiflion of this finne • they hope they may repent before death, ic is a great while till this come, therefore time enough to doe thi> in. But this God hath threatned, you heard even now in the place above mentioned, I pray conflder of it, Balaam his deiire was but to dye the death of the righteous, therefore hec peiflied among Gods enemies j he dc-fired it, and whileft he remained onely defiring.with ■ our any labour to livethelifeof the righteous, God juftly punifiied him with an utter overthrow : as he did with thofe, E(ay 2%.i?. whofaid, Weebavemade a covwant with deaths and with hell are wee at agreement ; when the overflowing (courge jhall faffe through, UjljaU not come unto us s ThJe men thought all fure, nothing could come to hurt them,they are js well as any man 5 for they had an agreement with hell and death, neither (houldthe fcourge meddle with them rbutthefe were but their own thoughts, they reckoned without thcirhoft, asweufe to fay ^ for fee what God faith to them, verfe 18. Tour Covenant with deathfrailbee d'fa-nulled, and your agreement with hell jhall not (l.ind ^ when the overflowing fcourge frail faffe through, thenyee frail bee trodden downc by it ; They might contrive, but he will difpofe : though they did drinkc all well, and hope for peace and qiuetnefle, yet he would dif-anull their covenant, and breaks fftheirag; cement, fo thattheover-flowingfeourge, that is, f t ddendc-

T ftrufiion

n {

How to mortific Fornication

Ephc.4« >9«

ftru&ion fhould t.keholdof them, andutteilycon-found them. u4mmMga\ng to his brother Abfalom's feaft, little thought to have beene fo loone cutoff-. Sicbem preparing himfelfe for a wife, never thought of a funerall^ neither is it likely that Korah and his company th jught their tent-dores fhould be their graves; 1 warrant you they hopd for repentance, yet this Hidden deftru&ion tookeaway all poffibilicy of repenting from them. God threatnech fuch, £^£.24.13. Be. caufe I have purged thee and thou rvafi not purged,thouJhalt not be purged from thy filthinejfe any more, till I have cau-fedwy fury to rest upon thee. And indeed we cannot repent unlefle God fends his Spirit into our hearts, and he will not fend his Spirit into fuch a heart as hath filthinefTe in it: Will any man put liquor into a glafle where Toads and Spiders are i much leflfc will Gods Spirit come into a heart that is uncleane.

Befides, fuch a m n as is nor purgedfrom hisun-cleannefTe, of himielfe is moft indifpof d to 1 epen tance; he is without feeling, as it is Ephcf^. 19. who being pajl feelin£,bavcgiven themf"elves over unto lafcivi-cufmjfe, to worke all uncleanneffe withgrcedinefje : Now fuch' a man as hath no.fcnfeof his miiery, that cannot fccle his wretched condition, but isinfenfibleofhis corruption, he can never repent; for as the Apoftle faith,2 Pet. 2.14, he cannot ceafefromftnne 2 and where I there is no leaving off, and forfakingrofinne, there I can never be any truerepantance.

Laftly, God refufcth fuch a man, he will not endure to hejre him ifhee fhould begge repentance at his hands ; and the rcafon is, becaufe h£ canno; begge

Hw to mortifie Fornication.

J 3*

Deceits

Prefenc impunii^

it in finccntie 5 foi cue repentance argues a turning from, and loathing or all finne: and therefore fuch a purpofe as men ufe to have in the time of ex-remitie, while the c oiTe is on them, that they will for(ake fi ine, that they will not doe fl.ch and fuei a thing, this I fay, w.11 not lervetheturne,itisnotfufficicnt 5 though they fhouldmourneandfcemetorepen!-, yec God wJltiot accept it, forthevery beads may doe as much; as it is faid, Therefore fhall the Land moume> and every one that dwelleth thereinjhnil hnguifijvitb tbebcajis of the fjeld^and with thefoivles of he avenge. Hof,\ j .

The fecond Deceit, wherewirhall Satan ufeth to deceive men, is, Prefent impnmtie: he labours to pcr-fvvade us, becaufe wee are not prefently puniflied, therefore God fees itnot, orwillnotpunifliita. all, and therefore will goe on in our finne, anddJightro wallow frill in our pollutions, according to that of the Preacher, Ecclef.8. ri. Mecaufe (entenceag4intfanevill<\Ecck,$.ii worke is not executed freedtly, therefore the hearts of the J \onnts of men is fully fet in them to doe evilL Againft this deceit of Satan, to prevent it, left wee fliould be ov, r-taken thereby, let us remember thefe following considerations:

Confider firft, that though execut ion be not pre-fently done, yetpuni(hmen;s arc every where threat-ned, and Gods threatning is as good a< payment; his Word is furc, and one title of it (hall not fall to the ground unfulfilled: and when God begins topmifli, he will make an end ; as it is faid, i Sam 3.12. In that day I willferforme againfl Elt } all things which I have Jfoken concerning his hottfe $ when I begin, I will a!fo make

T 2 an

*3

How to mortific Ferric at ion.

Rom?, i*.

an end: If he ftrike once, he need not to firikeany more, hisblowes are lure, when he links, he never nu(Tes,hisarrowes kill at firft (hooting^

Confiderfecondie, that either a fudden judgement (lull overtake them, and fo confound r.iem man in. flant 5 or if it be delayed, then the fcare it fhould light upon them, quire takes way the fweetnefle of the fin they commit, and fo makes the finne it felfe a vexiti- j on and punishment to them; or elfelaftly 5 if Godfuf-! fcrs them o run on in finfecurly, and without all \ feare or remorie, he beares with them but that he may | make his power knowne and eminent by bringing a areat ju <gement on them at the laft : as the Apoftle faith, Mom.g. 22. What if God milingtojhew his wrath, and to make hispw r knowne, indured with much longfuf-feringythe vejjel> oj wrath fitted for deftrucJiev. There is a time, that the wicked muft be fitting, and be a preparing for their deftru&ion; which once come, let them be fure afterwards God will manifeft his power, will compenfate hismuchlong fufTering with the greatneffc of the judgement hee brings on them : Now, it is a fearefull thing, and a cangercus cafe, when God fuffers a man thus to grow and thrive in his finne,that fo his judgement may be i he greater.

Confider thirdly, i hat (uch go on in their fin which hope to efcape ; bccaufe they are not prefentlypuni flicd, they abufc the patience and long-fuffering of God :Now, the manifestation of Godsatt ibutes, is hisName, and who fo abufe rhem, take his Na/ne in vaine j and you know, Cod wtll not hold htm guihlajji that takcthhis Nameinvainc* Let fuch then as thus a-

bufe

How to "tortt fie Fornication.

133

i\

bufe the patience of God, thinke not that they (hall 1 eft ape rhe judgement of God, but rem ember to tike ! into confederation that place of the Apoftle, Ront.i .4, j K *™* *' 5, 6. whereitisfa d, DefpifeJlibou^O man^ tkerhhtsof hu goodneffe y and forbearance, and long fujftrng, not know, ing that tbegoodnejfe of God leidethihee to repentance f But after tby hardneffe and impenitent hearty treafurefl up unto thy felfe wrath, againft the d>y of wrath, and revelation of the righteous judgement of God • who will render unto every man according to his deeds . He fliall afllircdly pay fore-very day and houre that he (hall continue in his finne; God takes accoum of cveiy minute, and will when he begins to render vengeance, repay it to the utmoft farthing; every moment addes one drop unto the vi-alls of his wrath, and when that is full,it fhall be pow-red out upon them. See this in the Church of Thyatl ra : Rev. 2.1 1,22. / gave her fpace to repent of her fornication, andfhee repented not . Behold, j will cafl her into a bcd> and them that commit Adultery with ber, into great tribulation,except they repent of their deeds : Became fhee did not repent while (hee had time, therefore (lie fliall have great tribulation: Let us confider 1 hen the fear-fulnefle of defpifing Gods patience aod long differing, and not thinke our felves in a good condition, bee -life we goe unpunifhed, but rather let his long, fuffering and goodneffc lead us to repentance, while he giv es us fpace to repent in •

The third Deceit, whereby Satan begu les men, h y prefent fweetneffe in fmne, the delight we tak e in the afting of this fin .-there is a kinde of bewitching plea-fure initj that fteales away our hearts from holinefle

_____ T 3 3nrt

Rer.t.n, 11.

Deceit 3

Prefent iwcetncfle in finnc.

*34

Horvtomcrtifit Fornication,

Objtcl.

1

Anfw.

land puritie, to deriie them with filthincflc &unciean-"neiTe 5 for if we give never fo little way to the plcafure and fweccnclfc thereof, it will bring us pretentlyto the adirig of it. But for anfwer unto this, and Co pre* vent being befoitcd with this dciightandfw^etnefle in finne,takenotice of the i ifuin^ con(ideration%

Firft, he that denies himfcUc in this fweetnefle and delight, (hall not loofc thereby, he fha'l be nothing prejudiced thereby, but (lull findea greater fweec nefTe, and a far more.excellent kinde, z fweetnefle inthercmiflicnof his finnes, and reconciliation unco Iefus Chrift, a fweetnefle in the being freed and eafed in the bi rden of his finnes and corruptions.

But iome man here will be ready to & y, k is not fo eafie a thing to rcftraine ones lufts 5 it is a matter of great difficultie and confequence, and of morepaines and trouble than you fpeake of5 why then doe you bid us deny our felves in the fweetnefle of finne.

To this I anfwer ^Indeed it is true, it is hard at firft to be overcome and brought in fubje#ion r yet in an heart that is truly humbled, it may be mortified h and if it once come to that, then it will be eafie to moderate it,a,nd bring it under our command.

Secondly,confider what Chrift faith,cfl/*/.8.18.// J. I is tetter for thee to enter into life halt andmaimed, rather than having two hands, or two feet ^ to bee caft into ever la-fting fire: And indeed, how much better were it for us f if we would cut off this right hand, or right eye of delight and pleafurc in finne, and caft it from us, that fo wee might goe to heaven,than having pleafure here in this life for a feafon, to be caft into everlafting fire,

to

How to mortific Fornication*

135

to have our part an J portion with the'Dcvill and his Angells,which wee ftr.llbefureto have.if weforfake not this filthy finne or luft and uncleanneffcjforthe Apoftle ftith it often, and that peren ptorily without exception,inmany of hisEpiftles, that No Adulterer, Whoremonger\F'or meat or } or uncleane ^crfon^c^mll enter into the Kangdome of God.

Thirdly, confider the more fweetneffe and delight wee take in this finne, the greater anguifh and torment wee (hall finde in the renewing of our hearts, and ihe more difficult it will be for us to leave it: B.fides, it is a dangerous thingto take our fweetneffe fully, for then perhaps wee may be fo befottcd therewith, as we (hall hardly rellifhany thing elfe, efpecully the contrary vcrtue, which will fecme very bitter and diftaft-full unto us. And therefore let us be perfwadednot to adhere too much to the fweetneffe and delight that wee finde prefent h theading ofthis finne, left we become fo bewitched with it, as we never be able to£>rfakeit.

The fourth Deceit, which Satan ufeth to beguile m. n withal 1, is the falfcneffe of the common opinion cfrnoft <men,andcimmn7dilujio^ofourcarr^/lreafon,unio\\hicl\ it feemes either no fin at all, or elfe fo little as it need not any great adoe be made about it: Mod men thinkc. ofthis Cm fornicatio but a trick of youth, whofe bloud heated with intemperance, muft haveforhething to> allay its luft on. Now thefctwo be incompetent Iud-, i ges, both common opinion, and carnallrcafon, and are altogether unfit to judge of thenotorioufnefleof this fin, but le: us bring ittothcballance oftheSan-^

cftuarv,

Deceit 4

The falfc-

neflc of

common

opinion

andcarnall

icafon.

Horvtomortifie Fermcation t

i ~

Hope of fccrccie*

dtuary, and then wee (hail fee the Iudge weigh of it, jwee (hall fee it in its proper filthinefle and nativeugli-nefle. No man that is guilty of it can defcernc its de-pavitic for i he very coafcience is defiled byir;now the Confcicnce is, ;s it were, the very giatfeof the foule, and if the glafle be defiled, how can vie fee the I (pots in the fouler and if thefe be not to be difcovei ed, Ithen nothing is left whereby to judge aright of it 5 and therefore we muft needs be deceived in the perceiving the filthinefle and hainouinefle thereof. Let us therefore betake our felves to the Scripture, which will (hew it truly in its proper colours, and then if we ufe the meanes, God will afluredly fend his Spirit to enlighten us. When ludas had but aglimpfeofthis light opened unto him, how grcatthinkeyeejeemed that fiftne tohim,wbich before hedurft commit boldly for thirty pieces of filver, yetnowitdiivtshim to defperation, and ptcflnt hanging himfelfe. We muft pray therefore for the Sp'rit to enlighten us, thatfo wee may fee the filthinefle of this fin, and be no more deceived by it, as if it were either but a (mall finne 5 j or hardly any at all, as many men thinke, and our car nail reafon would peifwadeusunto.

The fift and laft Deceit, whereby our cunning ad -verfary, the Devill, labours to beguile u c withall, is, Hepe offcencie : Men commit this in p; ivarc,no fpefla tors, no fecretaries (hall be intruded therewith 5 the in-nermoft clofets,and mod retired roomes v arc the places deftinated for this worke, and the time common Ily, is the mod obfcurc and blacked feafon,the night -and indeed not unfitly, for ir is a deed of darkntfle. yet,

Hove to mertijit Ternication.

137

Mac £.4.

1 Sam* %•

yet, Jet all fuch as bee guilty hereof, let them lay to heart thefe following considerations :

Coniider firft,though they bee never fo private and fecret in it, yet God lees it. they cannot (hut ouc his fepef, though they may the light of the Sunne;hee knowesit, and then it (hall bee revealed: that which is fad of Almes, CMat.6. 4. may very truly be faid of this;^ Father which feeth in fecret , hitnfclj% Jhallreward thee openly: fo, God that feeth thy fecret Adultery or Fornication, hee will reward it, hee will punifli i: openly, See it for example in Davids Adultery with Bathjheba 9 iSam. ij.10,11,12. there the Lord faith, Becaufe thou hajl dejpifed mce, andbaji taken the Wife of Vriah the Hitttte, to bee thy Wife j Behold ,/ will ratfe up e-vill againft thee out of thine owne houfi 7 and I mU take thy Wives before thine eyes, and give them unto thy neighbour , and bee pall he with thy Wives in the fight of the Sunne \ for thou diddeftttfccretly, but I will doethisthtng before all ffrael, and before the Sunne. See the lattice of God in punching- becaufe David did itfecretly, andufedall manner of meanes to conccale it, as making yriah drunke, and then fending him to his Wife to lye w.th her, that fo it might bee hidden, yet God withheld him from hcr,and fo brought it about,that Davidh id no way to cover his finne 5 therefore alfo becaufe Da-vid laboured to keepe it clofe and fecret from all men, hee willmakehis pu.iifhment publike and manifeft to all Ifrael: Againe, God faith, Becaufe thou haft de/pi fcdmee>drc.vjhcnce obferve, in rhis fecret committing of finne, a man doth defpifr God in a more fpeciall nunacrjfor hee flares more the fight of men, than

How to mortifie Forme Ation

i Sara. 30.

the fight of God, in that hee labours coconceale and hide it from the eyes of men, bjtc ires not though Godlookeon, as ifher itlier would fay nothing, or regarded not at all !n*fi me:but God hath (aid,7/w that honour mt I will honour ± and they that dejpife me 7 {ball be lightly eftctmed; that is, they flhall be de p fed.

Confider fecondly, the divers and manifold waies God harh to reveale it,though men bee never fo clofc and fecret, and ufe all poffible meanes to hide their fione, as faire outward civility, afeemingtohatefuch a filrhy notorious wickednefle, or any thing elfean hypocriticall heart can invent, yet God hath fundry wayes to dete<3 their filthinefle, and lay open their hypociifie: As firft, by fenfible things, when there is no perfon aeerc to fee it, yet the very birds and beads have revealed it: fecondly, hec gives them up to a reprobate fenfe;and theninthe end 3 though they have long lyen in it unfeene and unfufpe&cd, at laftthey become fliamelefle,and fo ly open to every mans dit covery:thirdly,he can make any man living to reveale his owne (mne;as wee fee in luda*, though all the time hee was working his wickednefle, he had ca- ried the bufinefle clofeenou^h,yet in the conclufion when hee had brought thebufinefle to pafle, and in all pro-bability it being nowfinifhed, (hould never hee con-cealed, even then hee muft confeffe it, hee muft tell it everybody: in like manncr,it will be our cafc,though wee keepc our filthinefle never fo priva r e, yet God can make us in rhe end, on our death-beds confefieit, though all our life before we have hidden ir.

Confider thirdly, whofoevcr commits this filthv

finne

finne of Fornica ion, makes himieJfcavile^, and bafe perion • what ever lice was before, though never fo glorious, yet now he is but as a Starre fallen to the earth, as it is in the Revelation. If a man bee godly, come what will come, there is nothing cannv.ike him bafe, nothing can obfeure him ; though hellitfelfcfhould labour to caft a darkcnefTe about him, yet it (hall bee but as a foyle upon a Iewell, or a Cloud about the Sunne, make him fhinc brighter and brighter: Wee Simile, know a Torchlight inadarke night, will fhinebrighter than if it were at noone day • even fo a godly man, what ever happens unto him, what ever night of afflictions, crofles, or other difafters come upon him, yet hee will bee the more illuftrious^the more clearer will hee ihine in the midft thereof h and the more crofles happen unto him, the more will his glory appeare : but on the other fide, let a man be ungodly, what ever outwu rd glory or pompe hee may have, yet he is but a bafe and vile perfon, and fo hee (hall ever be efteemed of, even at thclaft, doeallthe world what they can. See this in Aid, who before he was conuerted,whileft he was a perfecutor, was accounted apeftilent fellow; but now after conver!ion,when hee became godl^hee was highly efteemed as a chofen VefTell of the Lord : So on the contrary, the Scribes and Pharifes were the oneJy men, who but they among the Iewes,yet no,v how odious is their names t they ftinke in all mens no-ftrils. Therefore let us have a care how wee fuffer our felves to lye in finne, left wee become in like manner hated of every manjand on the other fide, letusget our felves to bee godly,and then our names (hall be as % V 2 preci-

140

Hew to mortijie Fornicumn.

rfil*

precious Ointment, that fends forth a fweet favour into every bodies noftrils. Andthus muchf 01 the Deceits whereby Satan deceives men ; wee will now cometofomeVfes.

The firftVfc that may bee made hereof, is, toex-horc all men to be carcfullto clean!e themlelves from this fihhinefle and unclcanneffe : and to this end let them never give God reft, but with inceiTmt prayers ftill call on him, till they finde that they are cleanfed, that they are out of this gall of bitterncfle . for as there is nothing that will bee fo bitter and diftaftcfull, nay, terrible unto them, as this being lyabletothe wrath of God, due to them by reafonofthi finne; fo (hall they never findeany thing fo fweet and pica-fant, nay, comfortable into them, as to bee in the fa-vourof God i for all th it the creature can doe, is nothing without God, there is no peace, no comfort,no reft without him • now, if a man have not this favour of God,but bee without it, though hee have never fo many otherbleflings, as wealth, honours and preferre-ments,yet, if any arrow come out of Gods quiver, dipt in the ve.ome of his wrath, beeit never fo flight an affli&ion, it will wound deadly. Seethisin CMofcs^ who, though the meekeft man upon earth, and high-ly in Gods favour, yetheeforhisimpatiencyhad his crofle in that which hee moftdefired, even inthathec fhouldnoc enter into the Land of Canaan. Sinne conceiving muft needs bring forth forrow, and though it fhould faile in all other things, yet here it is true, hee that fowes finne, (hallbee fureto reape affli&ion $ ! that is the daughter, this is the fruit alwayes of fuch

a

How to mortifii Fornication,

a mother, beware therefore how you takepainesto •ervcfinne, for hee that does fo, fhall bee fure to have for his wages forrow and afflictions, nay death it felfe, as the Apoflle faith, the wages offmne is death. A finfull m.m, one thatisguilrieofthisiinne, oranyoth.r, is like a malefa&or, that hath already fufFeredthcfen-rence of condemnation topaffeup^nhim, and thereby is liable to punifhment when ever it (hall pleafe the judge to fend a warrantee may bee called to execution every houre,unleiTe in the meanetime hee hath fucd forth his pardon ^ven fo it is with the finner, hee is fubje<ft to the wrath of God, when ever God (hall pleafe to fend forth his warrant againfthim, hee muft be brought to execution, he hath no aflurance, no power of refiftance, till hee hach got his pardon. Therefore let every one of us labou to procure our pardons in and by Iefus Chri(t, thatfo weemaynot thu, lye open to the wrath of Cod, which will con. fume us when ever hee (hall but pleafe to lay the word, inaninfhnt.

But fome man will bee ready tofiy, what needs all this? I am ftrong and well, in good and perfed health, is it likely theevill day is neeremec? no furely, I will herefore goe on ftjl iamy finne; what need I repentance^ hat am fo well in all things?

To this I anlwer, though thou beeft never fo well in ftrength and health of bod y 5 yet if God hides him-i elf e, if hee turnes but away his face from thee, thou [fait finde the maiter changed; where and when he is pleafcd but to turne himfelfe, hee turnes with him all' things upfide downe on a fadden, Seethisinthofe

Hi

Simile.

Objett.

Attfrv.*

1

two

How to mortifie Fornication,

Numb. 1^1 \6 t

Objeft.

Anfw.

( two nuuared and titty men of the company of Korah^

I they thought themfdves well and fafe, elfe chinkeyee

ithey would have tooke cenfers and offered unto the

'Lord /'but fee how in an inftant, fire came out from

God and confumed them. Soalfo Nadab and ^dbihu,

no fooner had they taken ftrange fire to offer unto the

Lord, but ftraight the judgement light upon them;

for it is fald, tsind there went out fire from the Lord and

devoured thew,and they djedbefere the Lord, Levit* 10.2.

they were prefently confumed even in the places

where they flood: in like manner, it will bee our cafe

if wee commit finnc, God may, if hee be fo pleafed to

dealewith us, confume usasfoone as ever wee have

done it, nay, in the very manner, it is his mercy that

weearefpared.

But fome man will fay againe, there have many men efcaped unpunifhed, they havegonefreeforany thing I could ever fee, whymaynotlefcapealfoas well as they i

To this I anfwer, Gods decree concerning falvati. on and damnation muft bee admired at, not pryedin-to: what though God in his mercy hath faved others, muft hee alfo therefore fave thee,that wilt not repent, but prefumeft on his mercies f fae calls fometimes thoJe which have beene many degrees worjfcrhan o-thers, whom hee hath paffed by, and that to fhew his power of the Potter over the pot-fbeard .• but what is this to thee i looke thou to thy felfe, ufe the meanes, •come unto him by true repentance, and cleanfe thy felfe from thy filthiaeffe 5 and thou (halt be furcto finde mercy.

The

How to mortifie F jrnkation.

143

The fecond Vie to be made hereof, (hall bee to per- Vfe 2. fvvade every one, not onely to ccafe from the act of fo filthy a finne, but al(otorn rcifkthefecorruptions,! which are the fource and fa nt .inefrom whence all' thefe uncleane actions come: The re may bcearefltui-1 ning of our lufts and corruptions, but it is but for a time, it willbreakeforth againe^o, perhaps, there may bee an abhorrency and cont: anetie of one mans nature from this finne, but this is no: out of any ha. tied to the finne it felfe, but a forbearance of c he a<5, becaufe his nature cannot abide it, or for fome oiher by-refpe&, as credit and reputation amongft men 5 but this is not to mortifie them: for mortification is! then true and perfect, when there is acontraryJite;! that is, when a man that before was unchaft, now if 1 his luftsbee mortified,hee lives quite contrary to that, ; and is now wholy chafte andundefiled r now,, this• cannot rightly bee (aid to bee in a man where there is but onely a reftraint of hisluft. Asinatree, it is in vaine to cut off the top boughs, fo to kill it junleffe the roots bee plucked up, it will[grow againe; therefore men beginne at the roottoftubup the tree :fo it is with finne, loft is the labour that ftrivestokeepe it in and reftraine it, thinking fo to kill it,there is no o-ther way to doe it, but by Mortification, by rooting it up out of the heart, not fuffering it there to have the leaft roome or place 5 for if it bee but retrained, at one time or other it will grow againe to full ftrength. And that this may the better be difpatched, ;let us examine and try our felves by thefe rules and markes. .

I Fft

Simile.

f

Trial whether \m be mor tiled.

How to mortific Ferment ion.

Firft,examineyour {elves, and fee whether there be J a particular change which doth follow thegencrall one of the whole frame of the heart s whether the heart is wholly changed and turned from all finne, for if it be not,biu is changed but by peece- meale,fome of it bein^ referved for the darling finne, then it is not true Mortification < which is alwayes a killing, and bringing under fubjc&ion,all!ufl: andconcupifcence. Therefore fee, firft, whether thy he art bee throughly wounded wi.h finne, whether thou doft grieve for all finne as wjl as for fome particular finne of profit and pleafute. Then fecondly,if thou becft thus wounded, fee whether thou longeft for nothing fo much as par-Simik* dan in Ghrift: A condemned perfon defires nothing, delights in nothing but in the new-es of apardon^as other things are not at all welcome unto him, a pardon is all that can bee comfortable unto him; fo thou, if thou becft truly wounded for thy finne, wltdcfire and wifh for nothing but a pardon $ the remlffion of thy finnes in Iefus Chrift will more conforr thee, than all the world befide. Andlaftly, if a pardon bee granted, fee, Istherea love and adelight in Chift i Is hee the onely joy and comfort of thy fouled then {wellisthyca^c, thou art inagoodeftate jthoumaieft [bee certaine the roots ofthykifts are plucked up, and I then the branches muft needs die.

Secondly, examine ycur felves, and fee whether

out of aloathingandhatcofthis finne.youbceablcto

judge aright Of ir,*o perceive it in its filthy colours,

^and loathfome pollutions.- All the time aman lies in

(a finne, hce will havefuchamift caft before his eyes,

that

How to mortife Fornication.

'4J

that he cannot fee it perfe&ly, but dimly, as ir were, by a fmall light, which will not lay open a 1 the fpots and blcmifhes thereof To explaine this, I will ufe this fimilitude: A man thac l.ves continually in jn houfewhereabjd fmcll is, he perceives not the ill fa- j simile t vour, ic is all one to him, as though it were pure an J i fwcete ayre, but one that comes in out of the frefh ; ay re, hee fraells it prefently, to him it is exceeding of-fenfive: Even fo it is wi: h finne,an unregenerate man thar isufedtoir,hath longlivedinit, andperhapsne-ver knew any oiher, to him it is natural!, he perceives not the filthinefTe thereof; it is as good to hi n as the pureft a&ion in the world- and why < becauf-heis accuftomed unto ic: Now, cuftome, you know,is another nature: b..t let a regenerate man fall to cemmit the famefinne, why, heistroublcd, hee is perplexed, he cannot be quiet, nor can he finde any reft in ir, it is unufuall to him, and therefore hee is difturbeJ at it. And indeed it is a good figneof a righteous fculeto be vexed at finne; yee may fee it in Lot, of wh?m it is laid, 2 Pet. 2.8. That righteous man dwelling among them, i in feeing andhe^ring.vexed his righteous foule from day to day with their unlaw full deeds: Try your (elves therefore by thismarke, and fee whether you can brooke finne well enough, orbeevexedanddifturbcda:the committing of it.

Thirdly .examine y our felves,and fee whether your abfhiring and kec ping yourfclves fromthea&ing of this finne be generall and conftant, or refpccYmg fomc places and perfons, and but for a fhort fpace: this is an effeft of the former, for hee that hates a thing, hates X ever^

How to mortrfc FotmCAtion*

I

Simile.

0b\e£t.

A»fw.

every tiling that be longs uno it, and that continually ; this is a fui e marke, and never failes. Yee may fee it in other thing ; a Dove is afraid of every feather that hath becnn tn r.awkcs, itbringsag-eatdcalcof tcrrour unto her, almoft as much as if the Hawke her felfe were there jfuch a native dread is implanted in the poore Done, as ir dc efts and abhorres the very fight of a feather ;fo the godly man that hathonce conceived a dcteftation againft his iufts, endures not any thing that belongs to them, that comes from them. Hcc that hates a Serpent, cannot abide the skinne, though it bee never fo finely fpeckled 3 (o t\ ue hatred unto finne, cannot indure motion, or inclination unto it, though it bring never fofaire pretences and fhewes, it fuffers not the leaft [\ arke to kindle or increafe, as wanton fpeeches, lafcivious lookes, &c. A fore that is healed at the bo;tome,is not eafily hurt againe, whereas, ifit bee but skinned at the top, it is never the better, for in a little time, itwil breike forth againe, and be worfe than ever: A bone broken, and well fee againe, isftrongerthanir was before: fo a man hat hath once flipped into this finne, and is got out of itagaine, fliallfindehisftrengrhtobecincrea-fed, and himfelfc more enabled to rcfift that tempta-tion,than ever hce was,

Butfome man will fay, I read offome of the Saints that have fillen into this finne, nndth.tgrievoufly, why then may not the dearc children of God fall a-gaincintoit.

Tot*iisI jnfwer, Indeediti poflible, forwcfmde

it in the S ripune of Davtd and Salomon, that thev>

. fell 3

How tomgrtific Fornicatm.

147

Mc^nes a-gainft fornication*

uchas have bcerc given to this finae*

MCAKS t

fei 1; ray mere, it hath many times come to pa(Te,th .t they have fallen grievouflyjas in them before mentioned, and many oti er$ j yet, as we read of their faIls,fo we read of their recoverie out of it, they did not continue in it. Here therefore 1 will fetdowne the means againftit. Anuthey fhallbe,

Fixity for iuchas nave long lien in this fin, perhaps hiift/w twenty, prrhap^ f ortie,or more yeares 9 letfuch,I Gy, l obfti-ve tl:: fe rules following:

Fir ft, let them labour to get an humble heart in the fu,ht of this g ievousfinncj. let them becaft dovvnc with griefe and forrow for fo hainous a finne, that they have offended fogood and gracious a God, one tha 15 of f> pure eyes, that he can indurenouncleanc thing It was the practice of the holy ApoftJe Saint Paul, he was fo farre humbled, that he confcfled him-ielfe to be the chief e of all finners, and what could he fay more * So alfo the Prodigall,^.^. when he came to fee himfel fe, and tu Iooke upon his own con-ditiop, wasfo farre from being puffed up, that he was content to ftile himielfe no better thin his Fathers fervanr: In like manner, doethou thinke thy fdfe the worft among men, and grcateft (inner upon earch, and that God hath been infinitely merciful unto thee, that hith not cutthee off in thy finne, though i hou fb long continuecfl in it unrepentant.

Secondly, labour to bring thy heart to fogood a pniTe, that thou mayeft love God exceedingly,who hath forgiven thee fo great a finncr. It is (aid of the woman in the Gofpell, to whom much wasfbr-iven, that jhe loved much: A great deale is forgiven thee,be-

X 2 vond

Means 2

How to mortifie Firm at ten.

M canes. ?

i Pet. ?. ^.

2

For fuch as arc guilcy of this fin.

Helpei.

\Hcl{ti<

•yond whatthy deferts arc,doe thou therefore fo too I Love much, love Chrift that hath becne a Mediator to procure this thy finne to be forgiven ,• love God much, who hatli b:enc fo merciful! as togrant thee pardon and rtmiffion of finnes for Chrift thy Saviours file e.

Thirdly,take heed left Satan beguile thee,and bring thee into the fame fin againe: you know what Saint Peter hi h ; 2 Pet, 5.8. where he exhorteth the brethren to be fober and vigilant, from no other reafon but only thi$,Bicaufe your adverfary the Devitl, as a roaring Lion walketh about feekirig whom hce may devour c : the fame (hall be myargunientof perfwafionuntoallof you, to beware of thcDevill, to lookc to your felves, left he fliould deceive you, and entice you into the fame finne ag inc.

Secondly, for thofe that are guilty of this fin ftill, but wouldfainebertdof the fore burthen which lyes heavie upon their Confciences; Let themufethefc helpes:

Firft, labour to get aflurance of the pardon and for-givenefleof it: No man can beafTurcd of the love of Chrift, till hebeaffured of his love and favour in the free pardoning and remiflion of his finnes: for how can a man have peace and quittnefT: without this, hee is ftill in fearc of Gods wra; h and vengeance to 1 ght upon him, and wheiethereisfuchafeaieanddread, it is not likely there fliould be any love. And therefore in the firit place get thy finnes pardoned.

Secondly, labour to have a fenfe and feeling of thy finne . this is a chiefething to be obtained • for where

there

How to mortific Fornication.

149

there is nofenfe, thcrecannotbeanyremorfeorfor- j rowforfinne, without which there can be no turning ) f.rom finnc, much leile any hatred and deteftation of it. Now this fettle and feeling is wrought in us by Gods fpirit, and therefore thoumuftgoetoGodby true and heaitie prayer. th;t he would beepleafed to I illuminate thee by his S.-irir, that fo thou may eft fee | the miserable and wretched condition thou art in by ; reafonof thy fin.

j h.rd!y, lay hold on the Promifes,and apply them to thy lelfe, make them thine owne^ forvvhatfoevcr a mans fins be, if he can come to third: after pardon, to defire that befo:e other things in a right way, and to a riehr end, then heernay bcefurehc hath thePro-ailfcs belonging unto him : If hec vvili take them, they are hisowne; Chiiftis hisjf be willtakehim, only he rr.ufl takchim aright, as well tobehuLord as his Redeemer: his Lord, togoveme and rule him by his Liwes and Commandemen s, as well as his Redeemer, to fave him by the merit of his death and paflion. Chrift offers himlclfe-to him. Rcvd. 22.17. frying, Let him that isatbirfl, come 5 apdnhoficver WW, Ui bm (ah the waters of life freely: and whatgreater j love can Chrift fhew than to fahimfelfcoutforall I to Like him, and that freely too 1 In thedayesof his ; flcfli, whohadmoregoodby himthanthePublicans \ andiinners: themhecalled.them hefaved :thepoorc J difcafed wretches, howready was heto healethrm 1 \ even £b hee is full, heeisevery whit as ready to fave thee,toheJethee,ashcwasthem, if thou wilt come 1 nto him s and endeavour to lay hold onhim. To rieg-

{ X 3 „. ua

Hclfe^

Rcv.21.17

.m

How to montfie F$rm<atton

Hty*t

lect Chrifi <.nus offered unto thee, is to trample under, foot the Sonne tf God^ and tocount the blond of the Cove-HcbJ# **Ht an unholy things Hcb.io .19. Now wnat think ye (hall bee done unto fuch? Read char place, and you (hall finde, that a muc'j forer puni(hmt\itthan^«rA without mercy thejure w tutby of, and are likely to un-jdergoe. You read what was c^oneto rhofe that debited the invitation o> the King to his Marriagefeaft, Mdt.22.2j. Wbem the King heard thereof' heexvas wroth, IUm»-*7- \ Anc i f em f 0 ,thhu A r.:us , andde.trojea'thofemurtherers , .and burnt up their Cine: In likv manner wiilheedeale with tnec; if thou defpifer the offer of his gracious Promifes now nudeto thee, he v* i 1 account thee but as a murtherer, and wi 1 deftroy bcth thee and thy City 5 that is, ali that belongs untoth^c. Take heed therefore, that thou now lay eft hold on his Prorr.i es and make ft them r hine owne.

Fourthly, Vie abftinency and faring, for thereby thou mayeft get the mafterv over thy {in ; give it :1-together peremptory derLls, fcffer it not to \ t thee in the leafi: Cogitation and tickling conceit: It will bee ea&toabftai ..e from it, whr;nthedenialli< peremptory; if wecanno-putoutafpaike.hoivfha! we put out a flamed If wee get not -he mafterv ove the firft motion tafin. mud) Idle fliail we bee able to overcome ir^ when it is brought to maturity inaction: Sinne ;s like the water, give i thekaftw2V,and wee cannot ftay it, ru r . it will in r'efpight of us: and as a ftreame rifeth by Iktleandl trie, or- (h)wre increasing ir^ and a^orher making 1 fomv i&Sfh fo fin rifeth by degrees, lam. 1.14,15. itisfaid,fl*f every

Simile*

tztn nun if temfted, wkhk bti u 4r§ *M tnM% of tm ?trn lufi^ndintictd. ibtmwkm luj} tutf t m kti v m l ittr mg t t t fmbfam : €mA jEmw, whm ti i fm jbcd z bringcxh forth

dath' \V ere rbfervethree degrees in finne$ fi;ft, temptation; fecondiy.co: ception■ a id thirdly. per-iti -n, 01 bringing forth : So alio Hcb, 3. It is ft id of trie I' a fees, that luftinthetn brou-ht forth hard-ceffe o* h art Beware therefo e of the beginn ngs and occali ns of finne, and accuftcme thy fel:e to ufe abftioenc , thereby o <na :er thy lu t. ,

Fifthly another Helpe may be to rcfolve Igairifl it, 8*7*5 to make'Vowesj d Covenants with our (elves opt ro fall into n; occafiofl thacmishtbean all. remen: unco it: L. fc ts ;>'ideour felves from t hi::. :n:

Oh ; eci.

atfirfhano then farwafd from the unlawful! u-mprati I CDS. And that we may doi thc:::oreeiiily,l.tusiri.ke Our Yowes foi a certaineti:re, a: rrit b.;t forslirtlf ite afterward fbralon^rfeafon, and then 2: Iaft ; wren wchavemoreftreng:h,to: ever,

but fomemen will he; e be ready ndfay,

I finde my felft exceeding wcakei iu:h Vowes and Covenant; Wh t fciH 1 d te thefj who Hull be in. ... :/e::i,and :

fo beguilt.e ofadoubte fin*

To this I anftoer^ Ifoji f aihy herein wereafuffi. Idnfo. den Argument, then would rhc.ebec ro Yo-.ve?a:

C k ,:ndfb;

1 ubi. ct • kc thy : tade? yet re

.v arc God ances, andhee vriH

p - to I m helping hand to cmabk thee, hee willblciTe; and pro per »vha: ever the-, m orpromife*-

way,

H<ow to mortifie Form cation,

Helpc6.

Simile.

way, as an Ordinance that he hath commanded. A. gaine, as thou fceft thy fclfe more weake, and fubj-.& to infringe thofe vowes, fo be fure to ufe the grater care and diligence to keeps them, bee fo much the more vigilant to avoid all occasions that might temp thee tobreakethem.

Sixthly, Another helpe may be, to proportion the remedy ro thedifeafej as thy lufts are greater, foule greater abftinence, make flronger \owesagainft

I them. As in a place where the tyde beates ftrongly, there the bankemuftbeftronger - fo where the current and tyde of thy luftsrunne more forcibly, there reiift them with greater ftrength, kecpe the banke good, repaire it by new renewalls of thy graces in thee,make new covenants 3ga'nft it: There is no man

jwith onethoufand, would meet his enemy with two tho jfand; fo doe thou, get as much ftrength to refift, as thy lufis have power to attempt thee.

Seventhly, Turne your delights to God and heavenly things • whereas you have long beene given to earthly-mindedneffe, now beginneto fee your mind

ion he.ivenly things: There is notrueMort ficauon that is only privative, itmuftbealfo.pofirivcjap-.an cannot leave his carthly-mindednes, buthemuftpre-fcntly be heavenly-minded. To make th splaineby a comparifon; A man cannot emptie a vefl 11 of water, but aire prefently will come in its place 5 fo a m p can nofoonerbccleanfcdfrom.corrup ion,burg ace will

I immediately enter and takepoffeflion of his heart; as

\Salomon faitfc,/Vw.2.10,1 1. Wijdomecntrethtntothine

Pre* 1.10, J fa irti A *d knowledge is f ledfAnt unto thy foule : Dift ret ton

Jhall

Help* 7.

$imile.

How tomortifie Fornication

i*3

HetycS.

Jhallpnjerve thee\undofiandtngfhall kecpe thee ejrc.

Laiily,the laft and greateft helpc will bee, to labour by piaycr.* God would have thee know that it is his gift: pray therefore, that Chrift would baptize thee with the Holy Ghoft and with fire: that the Holy Ghoft may like fire heat the faculties of the foule, to inflame our love to God :for as our louctoGodisftronger, fo our love to holy things will bee more earneft, and confequently our hate to unholy things more ftrong and perfeft : che heart thus inflamed is turned quite another way 5 it doth fo mollifie the heart more and more, making it capable of a deeper imprefllon from the love of God. Hence it is that the Spirit is compared to Wine,becaufeas Wine heatcth us with, in, and maketh us more vigorous and lively, fodoth the Spirit hear us with the love of God, and make us more apt to good workes : Now as when a man comes nigh to any towne, hee goes further from another jfo when the Spirit carries us nigh to God, it carries us further from our lufts. Chrift bythePro-pherisfaid, UWal. 3. zJo bee like a Refiners fire, andlike Fullersfepc^Now as there is no way to refine filver

Simile.

Mai. 3,

but by fire, and no way to purge and get out aflame J but by fope-fo there is no way tocleanfeonesfelfc (from lufts, tomortifie them, but by the Spirit: take jyee therefore the Apoftlcs counfell, ^#.4.$S. Re. •pent , and be baptized every one of"you , in the name of Ieftu I Chrift jor the rtmifimn offwnes, and yee ftxill receive the { gift of the Holy Ghoft : iet us wake for it, and wee (hall i bee fure t o have it,and when wee once have got it,wee jfhall nnde as evident a change, as the Apoftlesdid

Y when

Afli 4.38.

Bow to mortifie Fornication.

whin the Holy Ghoft in the forme of cloven tongues came upon them, as yee may read in the f.me Chapter. And therefore alio when wee finde weakeneflein our hearts, let us know that wee have not been fo fully baptized with the Holy Ghoft, as wee may be , according to that of the Apoftle,2 Tin. j.7. Godhathnot given tit the Spirit offcart, but of power, &c. when the Spirit is powerfull in us, it will inflame us with the love of God,it keepes men in fobrietie. Therefore art thou weake < arc thou cold in holy performances * labour to be baptized with the Holy Ghoft more fully:/^ was compaffed about with the Spirit as with a garment, Rev. 1.10. Sofhould we be, for without this we a e but naked: God kept AbimelcchUom finne, fo he will kecpe us if we have his Spirit: And David was bound in the bond of the Spirit, now the Spirit is like a bond fortwocaufes :fir(t, every bond muft be without us, and fo is Gods Spirit, it is his and not ours within us : fecondly^ every bond keepes the thing that is bound inland fo doth Gods Spirit, it reftraincs us, it keepes us in, when as otherwise wee would run into all excefle >of riot. And therefore let us pray heartily and labour earnellly tobebap.iz.dwiththe Holy Ghoft.

HOW

*55

How to Mortifie Va

cleannefTe.

Co LO S $ I A N S J.J.

Mortifie thereforej our members which are upon the earth, fornication, unc/eaneffe inordinate affeblion y eviU contupifcence, andcovetoufnejfe, which it Idglatric.

HAving handled the Doftrine of Mortification in generall, as alfo come to fomc particulars, namely, that of Fornication 5 itnowremaincth that in the next place, following the method and order of the Apoftle, I come to the next particular finne named in the Text, vnckanntffe : And becaufe thefe tvvofinnes doein many things coinctdtre^ and differ not grcaly in any thing that I can fct downe as meanes to prevent them, for what hath beenefaid of the one may ferve for the other • therefore I (hall bee the briefer in this,

Y a and

How to wortifie FncleanneJJ'e.

Dofir.

The hai-ooufncfle of the fin of Vn-cleanncfle.

I

and may perchance make ufe of fome of the things fp.)ken formerly in th discovering of thehainuuf-neiTe of F01 nication : The Do&nne then vvce (hall at this time infill on, is, That

Vncltanmffe is one of the fi fines tfat are here to bee Mortified.

This finne of uncleanneflc, mod Interpreters make! tobeethefianeof Onw, Gen. 38.p. andthehainouf-| neite thereof appeares, inthajfc God wa fo difpleafed withhimforit, thai HefLwhim prefen.ly. Befides 3 the gr^evoufneffe'thereof is manifeft, in that throughout the whole Booke of God, we finde not any name approp iated unto it, as if God could not give name bad enough, or would not vouchfifei, any, became men ftiould not know it at all. Bit now particularly I w.lllay open the vlenefle of it, by thefe foure arguments.

Firff, the hainoufneffeof irappcares, becaufethat it makes a man that is guilty of it, a man of death 5 you may fee it in the example of Onan, Gen 38. 9. before mentioned, God cut him off prefently, hardly gave any fpace for repentance. Where fudden judgement li b hts upon a man, it is a fe^refull thing, and argues the greatneffe of Gods di pleafure againftthat finne -now, where Gods wrath is (o exceedingly in-flamed jgainft a finne,wc muft needs coneiude that fin tobe very finfull,and of .m h gh nature.

Secondly, it is an unna^urall finne : All fi ineis fo muchthemoreh inous, asirisoppofieero the nature of a man. We reade but of three fin nes againft nature, whereof this is one. !a[r4cly,beftiality, Sodomy, and

this;

How to mortifie Vndeanneffe

157

this•> and therefore it muft needs bee of an high rankc, andconfequcntly^ mod notorious vile finne.

Thirdly, the manner of it aggravates it exceedingly-all things done againft ones felfe, are the more haino.s jas felfe-murther is of an higher nature tha^ murther of another ; an J the reafon is t becaufe all creatures by nature feeke the preservation of them-{e!vcs:h like manner, felfe-uncleann.'.fTe is a great aggravation unto it.

Fourthly, and lafty, that finne which is made the punifhraent of another is ever the greater finne, now, God hath made this finne to bee the put ifhment of all other finnes, for after a man hath long conrinu. d in other finnes, at la ft God g ves him up to thr finne, as to a punifhment of the former rand therefore quefti-onlefTeitis a great and hainous finne.

Now, fiice you have feenethcrnin^ufnciTeof'his Chile, in thenext pi »ce, 1 will fhew you the manifold deceits of Satan, whereby men are provoked to the commiflion of this filthy finne.

F.ift, men doe goe on in the commitingof this finne,bccaufethey doe hopetorepent afterwards.

Foranfwer of this I fay, th ,t man who hath a will to finne, doth ha- den himfelfe more and more by fin; and this finne of VncleanneiTc being a grejt finne, it doth harden the heart the more, and doth the more indifpofe a man towards GoJ.

A m in by common reafon would thinke, that grcar , finnes doe nvke theJ eart to be more fenfible ; buttn-j deed it doth not fo, forirtakesaway thefenfe. Great l finnes a re a meanes to harden the heart, fo that it can-

Y J not

The Deceits of Satan tQ titaw men onto the acling of this unj e.

How to mortifie Vnoleanntffe.

Pro, 2.19.

What Repentance is.

HoC 7.14,

The fc-cond deceit of Satan.

not repenc: Prov.2. 19. None that got unto herreturne agazne, neither doe they take hold of the pathes of Life 3 which is meant of Repentance : for God doth not give Repentance to thisfinne, becaufeitisafinnefo evident againft the light of Nature:as Ezek. 24.. 16. Sonne of man, behold, I take from thee the defere of thine eyes with a ftroke, yet neither ftalt then mourne nor weepe, neifher>fl)all thy teares runnedowne : that is, if man will refufe the time of Repentance which God doth offer unto him, when heedoth repent,then God would deny him. It is not in him that willcthjrm m him that run-neth, but of God: God will havemercy on whom hee will have mercy , Row.g.16.

Now, to (hew what Repentance is :

Repentance is a change of the hearty whereby a wants be come a new Creature, having m inward affettion to that which is good, and a loathingand detejlatton of that which is bad. To (hew that Repentance is the Change of the heartjfee how the Prophet Hofea^ C^.7.14 doth re-prove the Ifraelites for their howlivgontheirbeds^ be-caufe their Repentance was not from their hearts ; they did howle much, as It were, for their finnes, but yet their Repentance was not from the heart, and therefore nothing availeable to them. TrueRepen. tance doth turne the difpoficion of the heart ofa man another way than it went before.

Another Meanes that Satan ufeth to delude the hearts of men, andcaufethcmtobefetuponevill, is, becaufethey doe notfeethepunifhmentdue forfinne to bee prefcntly executed upon finners : For anfwer of this j In that God doth fpareto punifhfinne, no

man

How to mortifie Vncleameffe.

I5P

man hath caufe tojoy in it. God is merciful!, and doth beare many times a long while wLh men, not to punifli themfor finnc, to fee if they \\ id return: unto him, and repent: But as long as a man doth continue in any fi;.nc without Repentance, Co long doth he a-bufe Gods patience every day andhoure,/?0»*«2 4. ihinkefl thou this, Oman, and dejpift (I thou the riches of his goodncfte, forbearance and long fuffering* not knowing Chat thegoodneJfeofGodleadeth thee to Repentance: Ver.5. hut after the hardnefje andimpemtency of be rt, treafurest up wrath againft thy felfe again ft the day oj wrath* and the revelation of the righteous fudge-went of Cod.

Another Deceit that Satan ufeth to provoke men unto this finne, is, to judge uncleanncflTc by common opinion ; that is, to Weigh this ffrme in a falfe bal-lance, and to looke upon itinafalfeglafle, andnot tocarry it to the ballance of the Sanctaaiy of the Lord, and therefore many times they eiKeme great (innes to bee little ones, and 1 ttlefinnestobcenone at all 5 when men doe thus mif take fimic, they judge ofit otherwifethan it is : as when bad con pany are togcth. r, they doe all allow and approve offinne, and Cocvillwords doe corrupt good manners ; an J in their o-pinions doc make finne to be no finne ar all 5 not con* fiJcr ng that place, Tit. 2.14. lh?itCbri(l gave Him. (eIfe for us, to rede erne us from all iniquity, and to pur ifie unto Him felfe a peculiar People, zealous oj good Workes. When a-nan hjth committed finne, his Corfcicnce is defiled, and fo can no moie judge of finnearight, than one that would difceme colours in afoule and foiled glafle 5 but when the Confcicnceiscleare, it

fees

Rom. 2.4.

The third deceit of Satan,

I Cor. 15.

53 Titus »,i 4,

loo

ffowtomortifie Fncleannejfe,

The fourth deceit of

. Satan,

Mattfa.6.4.

2 Sam. 1 1,

la-

fees things as they are, and io isabletojudgeoffinne by that rule by which our felves (hall be judged at the laft day . There is a Sanctifying Spirit, wh.ch if wee had,wee fliould judge of (in aright,and the rule whereby we are to try fin ; is wi ittcn in the Word of God.

Fourthly, Satan ufeth to provoke men to thisfinne, when they can commit it in fecrer, then they will bee bold to doe it: But confider God fees in fecret^and he will re war J them openly. Mat.6 ^.Givc thine almes in fecret, and thy Father that is in fecret will reward thee 9penly: Now, wee may judge by the rule of contrarieties, that if God doe fee Almesthataredonein pri-vate.and will reward them openly, may we not thirike that hee will doe the like ot finne ?Foifo hee did by David, hee (pared not him though hce were his owne fervant, 2 Sam. 1 2. Thou didfltbisthing fecretly, but 1 will doe this thing before all Jfrael, and before the Sunnt. And thus they goe on boldly in this fin, thinking they (hall efcape well enough if they can doe itfeaerly, and not bee feene of men=, but they in this deipifing ! of God, make God todefpifethem. Confider, O I man, the many wayes God hath to reveale finne that Ecclcf. jo. I is committed in fecret, Ecclef 10.20. Curfe not the King, no, not in thy thought-, and curfe not the rich, no, not in thy bed-chamber ;for a bird of the aire frail carry the voyce, and that which hathwings frail t til the matter. Sinnc; hat hathbeene committed in fecret, fhillbcedifcovcred by wayes that a man thought unpoffible: Evill men are as a glaffc that is {odered togethc r • as foone as the fodcr is'mclted, the glaffc falleth in pieces :So they that are companions inevill,may for a time bee true

the

How to mertifie Vncleanneffe*

161

dcceic o£ Satan,

the one to the other, but yet the Lord will oneway or other difcover their iniquities, fo that they flrjj fall in pieces like a broken potfhard ; yea, perhaps, the Sinner himfelfe fa \ 11 confeffe his finne,as Istdas did.

The lad Deceit which Sa an doth ufe to provoke [TheaWi men un;o this finne, is with theprefent delight which they have unto ic : To this I anfwer, as Chrift in CM at. 5.2 y.Thott (halt not commit adult erie } for whofoever looketh upon a woman to lujl after her, bath committed adultery already with her in his heart. If thy right eye offend thee flu eke it out , and cajl it from thee, for it is profitable that one of thy members fiould peri/h, and not that thy whole bodie fhould bee cajlimo hell fire. Therefore I fay,it were better for thee to leave thy delight, than to have thy foule damned in hell fire for ever: by leaving thy finne thou doft not leave thy delight, for then rhouhaftancw heart, new defires and affe&ions to delight in better things ; fo that the forfaking of finne is but a change of delight, and thofe finnes which have thegreater delight in them, fhall have the greater torment, as doth appeare out of Revel. 18.7. concerning Babylon The more plea furejhee had, the more Jhould her torments and ferrowes bee.

Thus have Idifpatched inbriefe, this finne of un-cleanneffe, infixing and inlarging onely fome two or three of the Deceits whereby the devill doth beguile the fonnes of men, and lead them captive to the com-miflion of this flatifli and abominable finne -for motives and helpes againft ir, I referre you to thofe pro-ducedin the handling of Fornication.

Z HOW

Dotir.

How to Mortific Evill

Concupifcence.

Co LOt S I A N S g. 5.

MoYtifie therefore your members which are upon the earth t fornix fation y uncleanneffe, inordinate affettion f evill concupifcence, andccvetoufnejfe, which it Idolatric.

Owjfhould proceed to fame ,ip-

plication of this point, but be

caufe there is a third particular

which hath much affinitic with

the two former, namely, Torni-

cdtionjkVncUiinneJfe^ I will firft

fpcake of that which is herein

my Text, Evill concttpifcence.

By concufifccncc^ men doe underhand a degree of

this luft of ynclcanneffC) and it is an evill inclination in

the power oA tht Soule.

The Do&rine is this, Evill coticupifience is one of the (imes which are likewifetobeemoitihed 3 Wee had

neede

How to mortifie tvill Concupiscence.

needc give a reafon for if, bccaufe men will hardly bee pcrfwaded to thinke it afinne, thus it was with the Heathen, they thought there was no fwitt in it.

The firftreafon is, If Concupifcence doccJc .v • unto a man, that is, evil][inclinations which the Soule by fwnc is bent unto, then zGtmWfwnt will fallow, w hen is the fruit of (his concupifcence: It is as a fpa'keof fire, which being let alone, will grow greater and greater, and like a leaven, though little at the firft, yet doth it leaven the whole lumpe, fo that it doth pro-ducc the workes of the flcfli, and therefore it is to bee mortified.

The fecond reafon is, although a man doe notfall into aduall ftnne prefently after there is concupifcence in the heatr, yet being mortified, it hideth theftnne in a man, andfo defiles him, and makes him prone to an cvill difpofition, and alfo to bee abomkiable before GoJ : Thcreforemortifie^w^/^wV^ before it come to have vigor and flrength in thee.

A man is faid to bee an evill rnan,when hee is diftra-fted from Good to Evill: now, evill concupifcence makes a man to be fo.

There are evill inclinations in a good man, and yet it is by way of Amithefis^ it is not his complexion and conftitution to have them. Now, an evill man hath concupifcence, and the fame is his complexion, and conflitution fo to bee : Therefore if evill concupifcence bee not mortified, it makes a man to be bad,and in this regard we ought to cleanfe our felves from the pollution of this ftnne.

The third reafon is, Evill concupifcence beirg : n a Z 2 man.

163

Reafii

Reaf.2

How to mortifie evill Concurrence

m:n, it doth marrcall his good a&ions. To mingle water with wwe y it makes the wine the rvorfe ; To mingle diofle with filver, it makes the filvcr the more im-pue. So evill concufifcence being intheSouleof a man, it do h ftaine and blemifh his good a&ions ^

when the firing of an Inftrumentisoutof tune, then the Muficke dothjarre. Ammthathathftron^con-cupifcence in him, hewilldefireto cometotheexe-i cution of the workes of them, and fo it will have an influence to the effeft, and will ftaine and blemifh any good worke he goes about; fothacevillconcu-pifcence making a man tobeeevi.l, itdothbltmifh and ftaine all the good aftions that a man goes about > in that he doth performe them either withvaineglo-rie orfelfe-refpc&.

The fourth reafon why evill concupifcence fhould be mortified, is,becaufethatotherwifethecomman-dements of God will be grievous unto us, ihb.%;\. Tor this is the love of God, that we keepe his Cornmande-ments^ And his Commandemenis are not grievous. The Commandementsof God are not onely to be kept of ; us,butfotobekepr, thittheymaybedelightfullun-I to us, Pfal. i o yiMtffe the L&rdO myfoule, attdallthat ; is within me blejfe his Holy Name: when Cencupifence \ doth lie in thefouleof a man, inits full vigour and ftrength unmodified, it doth draw in him a reludance from good duties, as when a man doth will one thing that is good, and an evill inclination doth fet upon him,then the Commandementsof God will be grievous unto him, even as a man will be unwilling to car. rie a burthen long.

Now

Horn tomertifie evill Concupfcence,

I6y

tilings ob-fcrvc to be in concu-pilcence.

Simile,

Now I p,oceeJ to (hew yoa three things obferva. jThtcc ble in this word concupfctnce.

Firft, whatthe nature of it is.

Secon Jly,the finfulneffe of it.

Thirdly,the operation or vvorkes of it.

Firft, for thebetter underftanding whar it is, know that inthefouleofmanthercisafacilitie. Secondly, there is an inclination, whijhdoth adhere to the fa-cultie 5 and thirdly, there are a&uall defires which flow from that inclination, by way of Similitude^ the better to conceive. Firft, in the mouth there is a pa-late,fecondly, the defi-ed humour, andthiidiy, the tafte: fointhe fouls of man, Firft, there is the na:urall aflfe<51ion, fecondly, there is an inclination which is the tuneableneffe,or untuneableneflc of it, and third-1 ly, there is the defire,or adtuall workes of it.

By concupifcence is meant, theevill inclination, and the fruits of the evill inclination, and by itthc habi-tuall concupifcence, from whence the a&uall defires of evill willfollow. Rom. 6. 12. Letnotfmneraignein your mortallbodiesjhat yee fhouldobey it in thelufts there, of. Firft, there is a finne, fecondly, theluftofthat finne, andthirdly, theobedience, that is, confentto the finne. There is a concupifcence that is natural!, and another that ismorall. As there is a concupifcence that is bad, fo there is another that is good, and a third that is neither good nor evill. There was in 1 Chrift a defire to hve, though ic were Gods will hee I fhould dye, yet obeying, hec did not finne. Onfaft , dayes wee are comm anded fo to doe, yet the defire to tafte corporall food on fuch a day,is not finne. I Z 5 Se-

Wluts meant by cincupif-ccncc.

How to mortifie evittConcupijcence.

A double Law.

Simile.

3 i

Secondly, it doth proceed from finne, and one finne doth beget another, lames 1. 15. Concupifance doth b ring forth finne, Rom.6. 12. Let not finne raigne in your mortall bodies^ (that is) Letnotconcupifcence .• but to underftand what the finfulnefleofitit, know that finne in fpeciall, is the tranfgreffion of the morali Law, any hcultie that is capable of a fault, it is finne, j that is the defedt of it - Man fliould bee fubjeeft to rea-1 fon, and rcafon fhould caufehimto fubmithimfeife ! unto the will of God. The morali Law is a rule of adiion, not of habit. There is a double Law 5 aLawof a<3ion,and a Law which we call that Law^vhich God did ftampe on the very Creature. Take an Epiftle or a learned Writing that is made by art, there may bee Logicke,Rhetoricke 3 and Grammar rules brought in to confirme it; So in the Law, there is a ftampe and a rule, and every aberration from it, is an error in it. If a man did ail that is in him, ufed his beftinde-vour to fubduehis evill concupifcences, and yet cannot, yet it is notfufficientforhim, every man hath, or ought to have ftrength inhim, to rule his affefti-ons.

If a Matter command his fcrvant to goe and doe fuch a thing, if the lervant goe and make himfelfe 'drunke, and then goe about it, andcannotbringitto pa(Te, although hee doe his good will for to doe it, heeisnottobeeexcufed,becaufehcdidJoofehisabi-litie through his owne default: So wee: God at the firft did make us able for tofubdueourluft:, butwee in Addm having loft the abilities of our fint eftates, and yet may recover ftrength againc, tofubdueoar

Jufts

How to mortifie evili Concupiscence.

\6n

lulsin Chrifhhefccond Adam :if weedoeitnot,the faukisinourfelves.

Now wee proceed unto the third particular to fhcw unto you what is the operation, and working of this cvill concupiscence.

It is an inordinate inclination, which doth cleave unto the faculties of the foule, and doth indifpofea nun to that which is good, and carries him on to that which is evill, and fo long as it abides in the foule, it makes him fruitfull to doe evill, and barren to doe good, fo that evill anions, the fruits of evill inclinations, doe artfef omit, even as water from the foun-taine,and fparkes from the fire.

Concupifcence doth conceive and bring forth finne.

There is a different vvorke o£Concupi[cence\nmiti ttmis evill, and a regenerate man 5 In an evill man, it harh dominion over him, fo thatallhisa&ionsand dc fires arc finfull. In a good and holy man, there is concup-fccnceaifo, but it doihworkeinhim byway of rebellion, hee beholds it as a difeafe, and as an enemy unto him,and doth labour to mortifie it, hee is in-lighned by grace, tofeeitasadifcafe, and therefore doth labour to cure it more and more. An evill man thinkes itthebeft wayforhishappinefTe, and that his chiefeft good doth confift in giving fatisfadion to his concupifcenccs, and therefore doth labour to fatisfie them,and notto cure them.

True it is, Gods children, David, Petcr,SafowM,and other holy men have had concugifcences in them, but yet were not domineered over by them ^ So long as a man doth ftrive againft evill concupifcences, a-

gainft

3

What is ihc operation of c-vill Con-cupifcence

How tomortifie cvill Concuftfcenct

gainlt the motions and (linings of them, and that his owne conference can beare him witr.eflcjhee doth refill them in finceritic of heart, they (hall never heare fway over him: Take the beft a&ions of a wicked man, the utmofl end cf them are -tohimfwlfe, and if | the utmofl: end bee bad ,all he doth muft needs be bad : Simile. as f° r example;The end that a husband-man doth layme at in tilling the ground, and fowing of his (ecd-cornc, is to have a good hanc-ft, nnd if his harveft prove bad, then all his labour is loft : though the beginnings of a thing bee good, y et if the utmoft end of that thing bee naughr, all is bad. So that the end of all things in moral! anions, doth m^ke the thing either good or bad:Every wicked man doth feeke himfelfe in all his a&ions, hce doth worfliip himfelfcin the utmoft end of all his thoughts io that all his a&ions, lufts and defircs, are cvill continually.

Now I proceed to (hew you, what it is the Apoftle Paul would have you to mortific: here fomething is prefentcd, and to (hew you plainely what it is, it doth confift in thefe two particulars.

Firft 5 the habituallconcupifcenceand fecondly, the inordinate lufts and defires that doe arife from it: one wee callhabituall, and the other a&uall. Now, the Apoftle would have thehibiruallcomupifcence in nature weakened, and fecondly, hec would have the a&sof thelufttobeefupprcfTed. Now, tlncitisthe Apoftlcs meaning, that hee would have them mortified, and that which is to bec monified is fin, markc that place I didcitebefore, Rm.6.ii.Let*otJirmcr4igM

in

What it to be mortified

How to mortifie evill Concitpifcewe.

\6$

in your tnortall bodies. In thefe i\ords a ethree thicgs obicrvcabie.-Firft, there i> j finne: Secondly, al ft to finne rand thirdly, obedience to the finne, that is, a will (O execute the defire of thiiluft. WnentheA-poftle faith,he would have them mortified, hecwould have the heart to bee cleanfed from the babituallcu-ftome of evill Concupifcence, andfecondly.be would have thera fo fubdued,as not to obey ihem. That you may know the Apoftles meaning, and.not to lay a ;fti aighter charge upon you, then the holy Ghoft doth aime at,hee would have all thefe three to be mortified, the luft, the confent to the luft, and the ad of ill. Con-fider the nature of the things that are to bee mor.ified • If yoU t.kethe evill inclination, and compare it with the ftrength ohheminde, in committing ofany finne, [hey are allot the fame nature, they differ but in degree, alv'fTcrevill in the thought, before confent un-to it, is of the fame nature as a greater, asitisinmur-ther : Hee that is angry with his brother unadvisedly, committeth a degree of murthcr 5 So hee th at flande-rerh his brother by caking away his good nanu^ committeth a degree of munher, and is a finne of the fame nature, as if hee tookcaway the life of his brother. So as in taking away the comfort of a mans [ life, it is a degree of murther, in as much as that m;n I would take away thelifeofhisbioih^r if hcenrght 5 I S-* in luft, if a man defire to commit Adultery wuh \ a Woman, and cannot come ro the execution of his I will therein, to the coram rting of theaclall finne, | J yer the Adultery of the thoughts and affe&ions, are I degrees unto this finne, andarc of thefame nature, a*

A a if

How to mortice evill Concupifcence,

ExocLi*> 17-

Tiote.

if he had committed the finne it fclfe. The Comtnan-dements fay, Thou fialt not covet thy neighbours Wife\> that is, in no degree a: all to hurt her, or to wrong her. If all bee of one nature, and d.flfcrin degree, then all are to bee mortified. The fame nature is in one drop of water that is in a whole Sea, and the J fame nature in a fparke, as there is in a great fire; If there bee a rightenmitiebetween finneandus, wee will abftaine from all finne-a man doth hate the very colours of his enemy, as Toadesand creatures that are poyfoncd : If a mm do-abftain? in ftneerity fromfinne, hee will abftaine fvomMfime. Thereafon why men abftaine from any Jinve, is either for love of themfelvcs, or of God -if for love of thy felfe thou docft abftaine ftomfinne, thou wert as good commit all as forne^ If for love of God, thou wilt abftaine from all finncs^ from little fmncs as well as great finnes. Here may a queftion bee asked,why men doe abftaine ***** j from Murther and Idolatry < Theanfweris, becaufe God did forbid it; and did not God forbid alfo, Thou fbafo not lufi: God that doth forbid the one, doth for-bid the other -, and for thy further corfideration, know,the holy Spiiit of God doth hate every ftrme, it dothabandon and hate that heart where thcfcthoughis of luft are nourilhed. N ow, the hearr is the habitation and refidence of the holy Ghoft, wherefore all finnes are to beemortified, that the holy Ghoft may come and dwell there.

The ads of Mortification arc chief ely thefe y the

Apoftle would have us take paines with our hearts:

men might doe much good unto themfelves, would

I they

$*}$>

..)

Ads of mortification.

How to tnertifie cvill Concufifctnce.

171

they i>ut take paines to confider and ponder their wayer, but when men are carried away with the de. fire of riches, vaine-glory, and other inconfiderations, no marvell if it bee thus with them : If they would but fit alone, meditate, and reflect their mindes upon what they (hould doe, it would bee a great meanes to make them to alter their courfes.

The ApofUe when hee would have them mortifie thefe lufts ; hec woulcl have them confider the meanes how to fuppretTetnem, there bee ftrong rcafons in the Word of God for them : let them fcarch the grounds they have for the committing of thofe lufts,and it will bee an effe&uali meanes for the mortifying of them: If mens judgements were rc&ified to fee their follies, they would change their courfes, and turne the bent ofthcir affe&ions another wayjl (hould deliver many things unto you in thiskindcconcerning Mortificati-on,to let it bee yo^r care,that it may worke upon your inward affe&ion, that you may make it profitable uoto your owne foules, and that you doe not letirpaflc from you without doing you good.

The Word of God which you heare, is not loft, it (hall ccrtainely doe you hurt, if nor good, it (hall harden if it doe nor foftcn.lt is anillfigneif atreedoe not bud in the Spring, bit to fee it without leaves in the Winter is no wonder at all: So for any to heat e the Word of God powerfully preached, and not to have good wrought on them by it ;they have great caufe to feare their eflates. It is this meditating ard taking to heart, whicu is the firfl meanes I prescribe for Mortification.

A a 2 We

MediratiS an d laying to hearr,is the Meant to mortification*

How to mortifie cviH Concupfctnct*

Weearefaid, fecondlv,tomortifie^whenweefup-prefTeandkeepedownethef lufts, if wee keepc them back from their courfe^ that they doe not bring forth the fruit offinjsc s Ait aftions, when any finm is executed, they tend to evill corruptions • If wee abftaine: from the aftionc* £w, when it doth kill the very in dilution. Take any fitimW* mm isnaturally inclined' unto; whether it bee thefwne or Vncleanneffe, the de-fire of Riches^ ot ■ whaifoevr, cuftome doth make his lu[tstobceftronger,andfodorhaddetothej*/w. One light dothfliewathingtobeefo, but more ligIrs doe make it appeare more cleare-fo there is an addition in finnejxs well as in Grace: the more they aft \Vifinne y the more they encreafe.

Now, when mencomplaine, they know not what to doc, they cannot bee without their lufts j Let them thanke themfelves for it, in fuffering themfclves by cuftome to praftice them, but by keeping downe the aft ofjjtf, the lulls will evaporateaway in time,though thy luft bee ft ong and violent at the firft; yet if thou wile let it alone from the execution of it, itwillcon-fume and weare away at the 1 ft 5 Therefore keepe downe thy lufts, and fupprefle them.

Thirdly, to wcane thefe lulls, inordinateaff fti-ons and concupifcences; the reftifying of the j dge. ment, and applying of right meanes, dothmoaifi the higher reafon fNow, for to monifiethel vver reafon, is to turne away theb<°ntof affeftion on a o-thcr objeft: If Grace bee quickc and lively in fi man, it turnes av/ay the minde ixomfinm, and the way to weanethefelufts 3 istokecpethemindefixedandbent

on

How to mortijie evill Concufifcence,

m

on better things, as temperance, chaftitieandfobrie-tie; for all intemperance doth breed iuft, and then the Diveli doth take occafion and advantage to vvorke upon a man, but fobrietie and tempcranceisagreat meanes to kcepe backe thefe evill affe&iofis.

Now I proceed to make ufe of what hath beenc formerly delivered concerning thefe t ree Sinncs, FornicAtto»> VficUanneffc, and Evill concupfcence: You may remember what hath beenefaid concerning the greatnefle of the fime of VncKannelfc j It will follow then,y it be fo great a^,we fhould ufe meanes to bee freed from it, Thofc that are guilty of it, let them give themfelves no reft* their eye lids noflum-ber,nor God no reft, till they bee delivered from the band of this iniqu ty: i Sam. 2. 25, Remember what Eli faid tohis fonnes, If one man finneagainfl another, the fudge Jhall judge him 5 but if a man finne againjl the Lord, who fl) all intreat for him ? When God doth take in hand to afftift the Creature, then it is intolerable., man (ball finde it to beea ten iblc thins to fall into the hands of the living God. Take an arrow, or a bullet, and let it bee (hot into the body of man 5 it may wound deeply, and yetbeecured againe, bur let fhehead of that arrow bee poyfoned, or the bullet envenomed, then the wound proves deadly andincurable: There may bee in the body of man many greatgafhes, acid deepc wounds, and yet bee cured ; but if the affliction ] lies on the Creature from the wrath ol God, he is not able to beateiuit dorh caufe themtotrcmb'lej and h s confeience to bee terrified within him, asweefee by men that are in defpaire.

. A a j Now,

rfc.

I 74

K*w to mortijit will CmcHpifctnct.

%&*[**» Now, the rcafonof ic is, God when heefmites the Creature in his wrath, hee doth wound the Spirit, aftdasitwcre, doth breake it in (under, as God doth breakc the Spirit, fo hce doth futlciae the Spirit -but I when hee doth withdraw himfclfefiom the creature, then the flrong holds of the Spirit arc gone. Tins is to (hew you what a terrible thing it is, to fall into the hands of the living God. This, as it doth belong to all, fo efpecial!y,to th oft that have received the Sacrament this day or before^hat they make confeience of this firme, if they doe not, they receive it unworthily, and hee that is guiltie ofthis, is guiltie ofthe bo-dy and blood of chrijl^ he difcerncs not the Lords body, neither doth hec prize it as hee (bou!d„nor eftecmc of the excellency of it as hce ought: hec difcerncs not with what reverence hee fhould come to the Lords Table • therefore faith the Apoftle,hee is guiltie of the body and bloudof chrijl.,\hatis, hce is gu hie ofthe izme fnne that thofe were, that did mockeandcruci-fie Chrifl Ufa. The Sacrament ofthe Lords Supper ,is a fpeciall meanes, and chiefe ordinance of God for the attainment of his bk flings, if it bee rightly received h and fo it is the greatelt judgement that can befalls man 5 if it bee not rightly received,for Cbrift&chbcfcly repreferted therein : The bloud of chnH is the mod precious thingin the world, when men (hall account this holy bloudof thenewTeftament, tobeebutan unholy thing, and to trample it under foot, God will not bcare with this.

Now, when a man doth come to the Sacraments in anegligent manner, in not preparing himfelfe worthily

How tomtrtifie rvifl Cencufifcencc.

175

rhily to come, hec is guilcy of the bloud of Chrtji^ For yce are not onely to bee carefull to prepa;eyour fives before the receiving of the Sacrament, butal fo of your walking afterwards. Therefore confi-der, you that have received the Sacrament, or intend to doc it, that you doe cieanfc your felves from this pollution of heart and fpirit, and that you doe put on the wedding garment, that is required of all ^worthy receivers 5 Let your hearts bee changed, and your affe<5Hons and adions bee free from all kinde of evill, and your hearts bee turned to God, clfeyou cannot bee worthy receivers, and fo much fhallfuffice for this uk, that feeing this finne is fo great, ev.iy man fhould endeavour to freehimfelfe from it. Secondly, feeing the Apoftlc doth not onely exhort us foabflainefomit, but alfo moid fie, kili^and fubdue it ^ If there were nothing but a meere ;:b(tincnce from ill, then it is not properly a mon ideation, for then the impurefl adulterer (hould fometimes bee chafre after his impure manner of committing it- and therefore the ceffition of it is no true mortifying ofir* and j that you may know mortification aright, I will give ^ you three fignes. i 3

Fi ft, you fball know it by this, if there went a j S 'S UCS * l

general! reformation both in heart and life bcfoie,!™^ 1 c *"

whenthe heart is generally fetaright, is changed and • z

renewed to good, and from thence dotharifeady- i* «gcnc.

ing to thefelufts, then it is a good frgne, but if o- ^ i( ^ fo ^

i rherwifc there bee no particulars changed in thee, heart and

' then it is but a cefTation, not a mortification, but ''"=

when the whole frame of the heart is altered, yea,

even

l*]6

How to moftifie evillConctipijcence.

2 Signs of true Mortification, is a right judgement of finne, and a true loathing it.

SiwiU.

even from the very roote, when the ould man in the body of finne is wounded even totheh.art, thatis, when a man hath bcrene foundly humbl d for hi, finne, and afterwards hath his heart afifltfkd to Chrift, and is become to love God, and hah his minde changed, then hee may truely re,koa it mortification.

Secondly, you may know true mortification by

this, by having a right judgement of finne, and a

true loathing aad deteftation of it;It is hard for a

man while h< e hath any finne in him, to j ,dge righ ly

of it, forthenamanisgiventoaninjudiciousmin e,

while hee doth continue in it jA< when a man is in

prifon, if hee have continued there long, though ;he

fent bee bad, yer. heecmnotdifcernei ^b.rletthis

man bee brought to frt (hay re, andb eca ried/othat

pnfon againe, then hee will fmell thenoyfomendTe

ofit. So, when a man is in finne, hee cannot truely

judge of ir, but when hee is cfcaped from it. then hee

can rightly and truely detcft, and jadge ofit: when

a mans foule is righteous, there isaconirarieaebe-

tweene him and uncleannefTe, a righteous foule do h

i deteft finne, both in himfelfe and others; os Lots

! foule was vexed with the abomination of the Sodo-

\ mites. Confider how you are affe&ed with the finne

j of others : Rom. i. verfe^i. They were not oncly wor-

\tby of death, who did commit finne tbemfefoes, but alfo

they that hao pleafure in others -when a man can truely

dcteft finne in o hers, as Lot did, and doth truely

loath it in himfelfe, then it is a true figneoftrue

mortification.

The

How tomtrtifie tvill Concufifccnce.

177

The laft thing to know mortification by, isani 3

mortification is, a-

tf ualJ ab-

ftinciicc

froraHn.

a&uall abftinence from every finne : it is one thing j And lad to diflikc a finne, and another thing to be weary of ' it, and to hate the finfulneffe of it-If mortification be true, he will hate all kind of tmcleannefTe with an inveterate hatred, bee it of what degree it will: Sheepe doe hate allkindeof Wolves. If a man doe tmely mortifie, &c. his hatred to finne will be gene-rail, noc onely in abftinence from grofTe finnes, as number, adultery, and fornication, but alfo from all other finnes :For, when a man forfakes finne out of hatred, his rancor is of judgement more than of paf-j fion, and fo likewife his hatred will be conftant. I Men may be angry with their finnes fomttimes, and [fall out with them at other times, and yet be friends ' againe: but if they* doe trucly hate finne, their abfti-Inence from finne will be conftant, when a man becomes a new crea ure, there willarifeacontrarietie

{to finne in his nature, fo that if a man doe hate finne, i he is truly faid to mortifie.

Here may a queftion be asked.

Whether after true mortification, a man may fall into the fame finne ng iine or no i

For anfwer hereunto, I fay, a man may falla. gaine into theaft of finne and uncleannefTe after mor-tification, for the gates of Gods mercy ftandop^n to men after their gitateft relapfcs: but yet he doth never fail into the love of finne, and of purpofeforto finne. Though he do fall into the ad, he doth not retutne to ai low of it, and to wallow in the mire: for, it is irapoflible to doe fo after grace, yet we cannot

B b (hut

$*!&.

Anf\

w.

How to mortific evill Concupfcenct.

Mcancs to labour for the aflfu-ranee of pardon for cur ftnnes.

(hut up the gates of Gods mercy to thofe that have often relapfed, fo that a mansconfctenceiswitnefTe unto him, that he is not remifTe in the meants he fliould ufe: though he fall into the aft of finne unaware, yet hedotnitnotwithfetpurpofe:Now, you may judge whether you be mortified, yea or no* ' The meanes to modification are t hefc: The firft meanes to mortifie, is to labour for the af-furance of pardon for thy finnes. Sinne is nev^r mortified, bu by the ur&fying Spirit;there may bee a reftrained fpirit in us, to keepe us from the ad: of fin, but ircan rever be mortified, but by thefan&ifying Spirit of God,pardonforfinneishadbytheaflurance of faith in chrifi, and the way to get this forgivenefTe, is to be truely humbled for our finnes, acknowledge ingourovvnemifery, and our owne warts, and to lay hold upon the mercies ofChriftlefus, and to be lifted up by the promifes of the Gofpell; Confider, whatsoever you finnes be, whether againft the light of natu c;or aganft knowIedge;Let amansrelapfes be never fo great, and aggravated with never fo many circumftances, neverthelefle, if a man will come in, our commiflion is to propound unto them without all condition, or exception, that the gates of mercy ftand open for them: UWar. 16.15. there is our Com \ni{{ioi\Gc£yeei#to all the tvorld,andpreach the Go$el unto every creature. What this is in the next Verfeitis faid 3 Ifamwwillbelceve, he/hallbe ftved; but he that hlee f uethmt,fball be damned. Therefoie whatfoever your finne be, la nothing hinder you to come in, for if you come in, God will receive you to mercy, all

the

How to mortife evill Concupifiencc.

*19

the hindcrance then is inourfelves. Confiderthefe two places of Scripture, i Cor. 6. 9, /Wfpcaktng to the Corinthians, of the greateft finne that ever mans nature was capable of ^ Such were yee (faith he) but now yee are waflied\andare fanclified,andjujiifiedin the name of the Lordlefa, and the Sprit of our God: So in the 2 Cor. 12.and laft verfe.The Apoftle doth make no queftion, but that they might repent, and have forgivenefle, you may know how wi.lng God was to forgive gr. at finnets jail thematteris, ifwebewillingtoapplythis pa don toou felves. Toleiveourfinnesingenerall, to take Chrift to be a King, as well as our Saviour. To deny our felves, and to take up Chrifts Croffc: and \ hen there is no queition, but wee may have this pardonfealed and affined u>.

Certaine ic is, m^n will not doe this, as to deny themfelvcs, and to take up Chrifts CrofTe, till they be duely humbled,, and have repented theirfinncsjbut fo it is, tha c men will not prize Chrift, untill that vengeance fall upon them for their finnes -.wouldthey but doe it, they might be furs of this pardon, were their humiliation true and fincere, ir is fufficient, the laft ofthe Revelations, verfiy. ^dndtheSpirit, andthe Bride, fay,come and let him th^t heareth, fay,come, ad let him that is a thirjl come> avdwhofoever will, let him take of the water of life freely. Firft, hereis, Let him that bea-rethj come, that is, To allwhofoever thi* Goftell is preached unto, the promifeisgeneralltoalhhert isalfoadded, Let him tkit is a thirsi come: there is further added, Let whosoever will, come -,come that mil come, and take ofthe water of life freely, feeking God in finccritie oi heart,

BH 2 with

Meanes u abftmcnec from ail occafion

How to mortife evitt Ccncupifccncc,

with forfakingofall their finncs. And fo much for this meanes of getting pardon for finne, end to come to true mortific acion by the fmdtifyingSpirit.

The ficond mennes-to mortification, is to ab-fteine from all beginnings, and occafLns of finne, as precedent anions, and objects ofill • It is to have a peremptory abftinencc, and full deniill, notmed-ling with any thing that hath any-affinkie with finne; If you d)e notneglcdi to refift the beginnings, this is the way to come unto the utmoft ends of it, there be chaines to draw to finne -.lames 1,14. Every wan is tempted, when he is drawne of his owne iufl t and is inticed: then when luft hath conceived, it bringetb forth finne, and feme, tvhenitisconfttmmate, it bringetbforth death, This is to cleare God in the matter of icmp-j tation, a man is drawne with his owne luftuntoit. j Firft, a man doth gaze on his finne, and dally with; it, then hee comes to be intanglcd in ir, fo that he; cannot get loofe againe, even as afifhthatisfaft toa ; hooke.

Thirdly, followes the afient unto it, whenhecisj taken in the net. And laftly, followes the committing of a&uall finne which doth bring forth Death. So, firft, there is the chaine that drawes to finne, Secondly, the gazing onit Thus Eo>J> did admireandj J gaze on the fruit, and did thinke that iffhee might I [taft of ir, fhee fliould come to know good and evilL,| but ftiee was deceived, fo we are deluded by finre. Firft, by gazing on it, then by being intanglcd in it, afterwards proceeds a will thereunto, and laftly, the Icomraitting of finne, which doth bring forth death,

fo

How to mortifie evillConcufifcence.

181

fo that death fvllowcs finne > When a man h.thcorrv mttedthe fin, it cajfech the hardening of the heart, and To makes him not fenfible of the things of the Spirit ; The greater finnes doe caufe the greater har-denings, and makes the hear; fortobecomeevil], and fo a man comes to have an unfaithful! h art : as an .4-t bet ft so think the Scriptures arc nor true; that thepro-mifesofGodarenottrue:andla[tly, upfrithfiilnefle,it caufeth a departure from Godrasintf^.^ i$.Anunbe. itcving heart caufeth a departure from the living G^Take •heed there bee not an evill and unbelievinghearcin 1 you,for if there be, then there will be a departing from God, th.rcfore we fhould not be led by any thing to I gaze upon finne, that wee may not bee intangled in it. I Therefore let us atthefirft, checkethe very begin*! nings offinne,an J refifta 1 occafions,

A third meancs to overcome this finne, istobce excrcifed with the contrary delights: as with Grace and HolinefTe. This is the raemes to mortifie the heart, and to empty it of aUkirvdeoflufts, and they cannot bee emptied out of the hear-r, unlcfle better things bee put in (lead thereof;you cannot weaken-blackneffe,bctterthan-by white.

Therefore the way to change the hear: after finfull i ! ob je&s, and the mortifying of thefe lufts, it is to gi t \ ! delight in better things, and to labour to have ncererj I communion with God,, and to bee zealous of Gods' , cauf-, i Cor.io.6. -

Lsftofal^toconclude, Themeanesfor mortifying ofthis [inne^ is, you muft adde prayer unto all the reft: To pray urita God to baptize you with his ho-

Bb * lv

3

Meant s, Gracr^ HolinefTe,

4

Mcane* is

Prayer*

:Ss

How to mortifie evtllConcupifcencc.

Iy Spirit, Let a manbelefttohimfLlfr, and it is im-pofllble for him to mortifie, except God will doe it. Therefore, -wee are to pray unto God to give us his holy Spirit. When the Spirit of God doth come into the heart, it is as fire, and puts another temper upon him than was before 5 it turnes the firings of his heart to another tune, and doth make him approve oft hat which God doth require. ThisisthewaytomortL fie Juft. The more a man is carryed to the lcve of one, hee is many times the more removed from another h but the more a mm is carryed to God, the more hee is waincd from inordinate lufts, and being mortified, he is the more inclined to God, Utial 1.2. Who fhall /land when he appeares f for hee u like a Refiners fire> and like to Fullers Sope. Chrift fhall doe th it whe n hee comes, that none elfe is able to doc. As in refining and purifying the heart, ufe whacmeanesyou will, except you ufe fire, you cannot refine drofie from Silver: So flaines that are in a mans garment, wafli them as long as you will with Sope, they will but feeme the wrfe ^but when they are brought to the Fullers hand, they are foone rubbed out: So let aman beelefttohisownefpirit, lue will runneinto a thoufand noyfome 1 fts 5 but when Gods Spirit is clothed in a mans heart, then it doth keepe him from the wayes of finne, RcveU. 1.10. it is fid of ' lohn, That he was ravijhedin the Spirit\as a man locked in ^armour: When the Spirit of God do r h poflcfTe the jSoule, andcowpaflTeth irabo;t, itkeepesitfromthc wayes of iniquity, and caufeth an aptnefle to good : I Tim. 17. For God hath not given m the Spirit cfjeare, but

How to mortifit ev til fine up\fence.

is 5

of power tf love jfa good and found mind. And therea-fon why men doc ncgle& it, is, becaufc they know not the way to get it. They know not the pnvcr and efficacy of the Spirit, and that is the reafon there is fo little eff.d in this bufinefTe. Let a man bee left his cwne fpirt, and Gods fpirit removed from him, he will lull after all. evils: Take example of Ehah, and lobn Bapt/ft-,lt is faidof John, thar he came in the/pi-rit of Eliah^ which did excell in him. Take Eliah, and ex raft that fpirit from him which he had from God, and hcewoJd bee but as other men. Takethedeare Saints of God, and take but this Spirit from them, how would it bee with th m i Even as it was with David^ when God did, but as it were, hidehimfelfe a little while from him, into what dangerous Sinnes did hee fall? Therefore pray to God, thathee would give you his Spirit, and that will be ameanestomor-tifiethefe lulls withinyou.

It is the Spirit that doth make differencebetweene mm and man, and for the getting of it, pray to God eaineftly, and he cannot deny you. Iwillnameb.it one phec more unto you, <4#.f 2,38, 59. Repent and'be baptized every one of you in the name of Iefus Cbnjlfor the nmifvn offinnes^ and you flail receive the gift of the holy Ghofl - for the promtfe is to you and to your children y and unto all that are a farre ojf y even as many as the Lord our God (half tell. So that the men which are convened at Peters Sermons, did asVCyWhatJlall weedoetobefavedf He (aid, Repent and beleeve^ and you fl)all receive the holy Ghofl . And further addeth, The promifeismadstoyou and to your child) en^ndyou flail be partakers of it*

Not,

Hfitv to mortijie tvill Concufifceme.

Not, thac the promile ot the holy Ghofi: did belong onely to thole that were then prefent, but to ill chat have bcene borne fince, and are to be borne, both o( lew and Gentile, to as many as (hall call upon j the name of the Lord. Therefore doe you now,a> the j Apoftles did then, when chrift told them he would j fend them thzCewforter, they fpent the time in pray- j |ers untill they had it: So doe you pray carneftly, and I be inftant with God for it, and then certainely God eannot deny it you $ and when you have tht* Spirit, then you will mortifie thofe lufts, and all other fuwes whatsoever ; when you have the Spirit of Sobrutie^ ofTemperance,of Love,of MeekneJJejf Gcntkne([c,cfLcng-fufferwg. The Lord gram youundc rftandinginwhat ! hath beene fpoken. And fo much for this time.

HOW

How to Mortifie Inordi

nate Affedtion.

Co LO S S I AN S J.J.

Mortifie thereforejour members t*hich are upon the earth ,fowi«> catiofty uncleaneflejinordintte nffeUionffrc,

Ome of thole earthly members which the Apoftle would have us to mortifie, we have already handled 5 we are now to come to fpeake of the inordinate af fedions. The Greckewordis tranflated by a double word; fometimes paffion, fomerimes affe&ion ;but it is all one,fo as the point is cleare,That; t/illinordinate affeflions muB be mortified A Doftrine that may well bee handled at large, ij; being generall and univerfall, an unlimited word that reacheth unto all particular affe&ions • a Do&rin^ that concerneth every man: Men for the moft p rt^

Cc whea

Vettr.

How t$ merit fie inordinAte affeftions.

What afferent are.

liirit thing* m ihcSouic,

(when they come into the open view of the World, have a ce t3ine composed iabitc, butinwardly, are full of inordinate affe&ionr,: It is a do<5txnc the rtf ore that fetiche th the inward parts, the minds and hearts : of men: a Do&rine of continual! u r e: for though men pretTe outward adions, yer :ff (frions remaincunm-led. Bcfidesailthis,aDo6J;r;nc< fnofrn 1 <• fficulty. [ex as there is nothing eufkr thantowifhand defire, lb there is nothing harder than to ordei thefedefires aright. For the better handing of the point, observe ihefe three things:

Fittr, whit Affetttom are. Secondly 3 when they are inordinate* 1 hirdly,whythey aretobe mortified. In the firft place, I muii telt you what affections are:by aff:&tons, youmuft underftandallafTc&ions and paflions whatfoever ; for the better underftan-ding whereof, youmuft know, that therearethree things in the f ulc: Firft, the faculties which are ro the Soule, as the members to the body. Secondly, the inclinations of thofe faculties. Thirdly,thehabi;$ acquired from thofe inclinations:For example, the appetite or will is a facultie of the foule, and this taken in it felfe, is neither good nor evill morally. Againe, there are the inclinations of that will, and thele are good or evill, according as the obje<5tetba* they apprehend are good or evill ,and laftly,the ha-bite is^ when the Soule dothaccuftome it felfe one way or other j the habite is good, when the Soule is accuftomed togoodobjefts, in a good manner; and the habite is cvfll, when the will accuftometh it felfe

to

How to mom fie inordinate affclion.

87

to evill obje&s, or to good obje&s in an evill manner. It is with the paflions as it is with rhc fenfts. Fiift, we have the fenle of hearing,before we heare, and of feeing before we fee; then from often hearing or feeing of the fime objed, proceeds an inclination moi e to one obje& than another. From that inclination, a habite inthe fenfe to turne h ftffe withmofteafi. nefle and delight upon that obj:Cfc:ThuS a corrupr habite is bred with us, when the minde or will turn; s it felfc often to this or that evillobje& ;andfogets agility and nimbleneiTc in doing : as often doing brings dexteritie to the hands ;foifthe will or appc-tite have gotten a haunt, either to vermes or vices, it contrafts a habite to it felfe. Now to fhew you what an affe&ion is, wee define it thm: An affeflion is an inclination or motion of the appetite , upon the appr ebenfion of good or evill. I call it an inclination or motion, for it is the bent of the will to this or that thing: As fortx ample, when we outwardly Iove,fearc, or defire,that is a motnn; and for the Inclination, weareto Icn w, that in man, the e is a double appetitejthefirftis Senfuall, *hich apprehends things conveyed to the fenfe*.; as to the eye and earc, and fo is afH&cd to love, feare, or grieve; this I call the ferafuall appetite, becaufe it is of obje&sapprehended by fantafie. Se-condly,thereisa Rational} appetite j -he obje<3 of that, is that which the understanding apprehends $ and fiom hence proceed affe&ions to riches, honour, preferment, &c. the will being converfant about it. Remember thudiftin&ion, becaufe of th^martcrthar followeth, namely ^that the appetite L double, Sen.

What an artcdwB is

Cc

fall)

A double ipiKUte.

I5>*

How to mortific inordinate Affutitm

A double 'foall and Rationally and affe<3ions arc placed both in ** I the fenfuall, as we love, feare, and defire obje&s ex-pofed to fenfe • and in the rational!, as we love, feare, or defire theobjeds which reafoi apprehendeth.

Now to draw this generall divifionintotwamain heads.* Nature hath planted an appetite inchecrea. turc to draw to it felfe that which is good, and to caft away that which is evill ; therefore are thefe affections fuch as apprehend either good or evill, tokecpethe lane, and to expell the other y thofe that appahend good, if they fee it, andapp.ehend it, they love and defiie it, and love defires to bee united to the thirg loved, and a defire is amakingtowardsthethingab-fentjwhen the thing is perfentweejoy init, whenit is comming towards us, and there be a probabiiitie to have it,thencomes hope in ^ if wee bcliketomiffeof it, then comes in feare h if no probability ofattaining then comes in defpaire^ if there be any impediments ag find reafon and iighr„then weeareangrie atit *and this anger is an earneft defire to remove the i ^pediments, oth^rwife, if wee feereafonandjufticctothc contrary, then we are not properly angry. Thefe are the affe&ions that are about good, and thefe are the firft kinde of affe&ions.

The fecondfortof affedions, are thofe that are a. bout evill- as in the former there is joye of God y \o here, to turne away from evill,is hatred^if evill be comming and wee be not able to refift it, we feare, if we be able to overcome it, then we are bold and confident- if we be not able either to overcome, or refift the evilly we ffkfromit *i£it be unavoy dablc, prefently we grieve

at

Hotvtomortifie inordinate ajfsfiion*

i?9

at ir. But to handle ihem more feverally, ani foto know them as they have reference to good orevill, for except wee know them thus, it is worth nothing to us.

There are therefore three forts of afTedions, Natu. rail, Carnalland Spiritual!. Fhft, #4/*r*i7,thefe affections arife froraNat«.re, and tend tona urall objetfs. as for example, to defiremeate and drinke is natural], but to defire it in excefTcisnotnaturall • becaufethe obje&s of natwall affedions are limited by nature, namely (o much, andnomore:Na tire hath certain e mcafurcs, and extents and limits, and thole fhee exceeds not.* Naturall affections make us but even with beads. Secondly, there are C^^/ZafTeftions, which arc lufts that arife from the corruption of nature^ and rhofe tend to evill objects, orgoodobjc6sin an cvill manner : thofe affe&ions make us worfe than the Beads, like unto the Divell, 7^8.44. To** are of your father the Dwell, and his lufts ye will doe-, that is, thofe that have thefe lufts areas like the Divell, as the fonne is Ike the fa her : thofe that are bound with thefe bonds are like him: that is, they come in a degree to the corruption the DivcM hath in a greater degree. Thirdly, Spiritual! aflfcftions are fuch as arife from the Spirit, that is, from the renewing part of a man, and tend to good obje&s in a holy manner : Natural I make us no better then Beafts, carnall than Divels, Spirituall makes usbetter than men, liketoGbd, having his Image new (tempt on us ; they lift us up above men,and make us like to Angels. Thusyou fee the three kindes of affe&ions in men*

Cc 3 We

Three tores ofaf fc6ion?.

How ** mertifie inotdmatt affuttM,

We muft onely anlvvcr one queftion before we goe vy further ^the queftion is this; Whether there be no fpirituall affe&ions, except they proceed from a generall difpofition,becauie many men feeme to have good ftafhebfiowand then,and fp feeme to be regenerate i

I anfwer, no, they are not fpirituall, regenerated affe&ions, bccaufethcfeafFe<5tionsmthcfouie, how-foever^ they are good in regard of the Author, the holydboft, that pu*s them m, are not fo in regard of thefubje<5i, man, who is yet in corruption, and not •renewed. If a man have never fo much skill in Mu-ficke, if the Inftrument be out of tune, the Muficke cannot be good • fo the affe&ions, as the fpirics fug-geftions are good, but in a xrarnall man, they areas an Inftrument < ut of tune: It is true that flafh s make way to Converfion, but onely when the heart i* in tune, and in a good fame, then arc the affc&ions good-that is,then onely effrflively good, fo as to make the heart good, and then the fruit will begood, fuch as God will accept. So much to fhew what affections are.

Now we are to (hew when they are inordinate: but firft, know, the affeftions are placed inthefoule for the fafegard of it, that is, to give the watchword, that we may npell evill when it is comings thofe that are about good to open the doores of the foule ro let it in, and to make out for it if it be wanting: as guides that are for the fervice of the foule, toputus onto worke, & to be more earneft in out a<5tions,tfyey bring aptneflTe and diligence in doing 5 when they

mifle

2

Aftcdions) when inordinate.

Horv to mortifk inordinate affection*

191

mifle tlicTe ends, then they hinder us in fteadof profiting us, hurt us in fteadot helping us, carry usroc-vill objefts in foadofgood, then they are inordinate Jther in the maner, or in the end. This premifed now, that we may further know them when they are inordinate,obftr e thefe two things.

Firft, examine them by the rule which is the mainc way of triall: if they goe befides the rule they are in* ordinate.

Th fi ft rule is, that the obje<fb muft be good, elfe the affedion is inordinate, there muft be Lvc oi God, foirow for finne, delight in God, then it is good; but on the contrary, to di(grace holinefTe, to con-demne excellency in others, to hate that wee fliould cleive to,aboirinate the good we fnould embrace, thefeaffdtions are naught.

The iecond rule is the end; examine if they take their rife amide -though the objoft be good, yet if the manner b naught, they areinordinate: Now the manner is naught when the end is naught 5 as for example, many men defire and ieek for excellency of parts, but to what end < Why, for vaine glory, not to doc God feivice.-This is for a wrong end ilozcak is an exccllenraffc<aion,none better, buriftheendbe naught, the affoftion cannot be good, lebu was zea-lou ,but he altogether refpe&ed himflefe.

The third rule is, though the objed be right, and the end right,yet if it exceed the raeafure, the affefti-on is not g 0 od:Davids love to his children was good> and the objeft good; yet he fay led in the meaftire. ^Mofcs anger was good, yet when he caft the Tables

out

The firft tryail of inordinate aftccYions it,tccxa» n in: them by the Rule.

Rule 1. Rule 2.

Ruk$.

How to mortifie inordinate affection*

Rule

The fe-cond iriall

by the cf-

f C a$. Ejfett i.

ouc ot his hand, it wasanexcefle* anddefe&ivebe-caufe exceeding, though excellent and commendable in another kinde.

The fourth mle is, though the objeft be right, the

end right, the meafure right, yet if the afFcttion be 1

not in order and feafon, that is,if it take its wrong '

place, and thruft into the roome of another, it is a

caufe to make it inordinate: As for example, to defire

to doc bufineficina mans calling, is good, but if this

defire, prevailewithhimatfuchtimeashe(houldbe-

ftow in prayer and holy duties $ as when he (hould

come to heare the Word, then they are inordinate;

for feafon mi.-ft be kept too; therefore when anaf-

fed ion comesjf not in fcafon,anfvver it as Chrift did,

The houte is not yet come: this is the way to judge of

them by the rule.

The fecond way of tryall,is to know themby their efFed;s,and they are foure, as the rules are foure.

The fifft efR(Sis,ifanyafTe<5l ion hinder reafon, fo as to trouble the a&ion, then itis inordinate y for affections ought to be firva ts to reafon ; if they di-fturbe,th(:nthey are not right: Asfor example,feare is fet in the foule to give the watch-word, to prevent e-\ Ills 5 if it fliall appaleaman, foasto let his weapons fall, thus it troubles teafon : Ioy was put in the foule tooylethewheeles, and to quicken it more ; If it doe more aftcnifh than quicken • if immoderate joy, caff a man into an extafie when it fhould put him on a&ion, or if it breake out into immodeftrevclings, and not: into prayfes, thy jo/ is not good : griefeis [finedup to eafethe foule of paine; now,if it hinder a man from

induring

Howtomorttfie inordinate affcftion.

IPJ

Effect 2.

lrVll'1.1-

induring that he fliould indure, i becomes inordinate. The IJraelites in -Eg}/*, could not haiken to Mofes^ becaufc of thcanguiih of their hearts, and worldly fonow caufeth death, that is, itcaufethdiftempcrs; and when it thus drieth up the bones, it eatcth up the vigour of the foule, and makes a man out of frame, then it is amitfe : though Chi ifts griefc i xceeded any mans upon the CrofTe, yet he committed all to God withott any diftempers.

The fecond effcdl is, When they indifpofeus to $ ny holy dutv, as wee judge of in diltempers of the bo-dv, if there be no appetite tomeateordrinke- foaffections aie inordinate, when they indifpofe us to pray, to doe good, ortofpeakegood,i Pet. 5. 7. the Apoftle exhorteth Husbandt to dwell with their wives its men of knowledge^ that is, in fuch a manner, as you may moderate afFedions with knowledge ^ that your prayers ( faith the ApolWc )benot kindred -that is, if there be any difordcr in your affections one towards another, it will hinder your prayers. By your afTe&ion you may judge, and as you may judge of your affe&ion by your duties; fo of your duties ye umay judge by this rule,how you aredifpofed to holy duties 3 if there be any interruption, onndifpoiition,itisaCgnethere is fome diftemper in the af?c<5Hons ; all things are not ftraightin the inward man.

The third erfed todfeovertheimmoderatenefle of affcdions, is, when they produce evill a&ions, •which ordinarily they doe, when they exceedc the meafure and the manner: Anger is an aflfWHon fet in thefoule, to ftirrcup man to remove impediments,,

D d and

Efecli.

How to mortifie inordinate afefffon.

Ej>h«4«2e,

XfeQ+

and thus you may be angry for finne, and other things too; now, if it be kept in its owne limits, anger is a defirc to remove impediments, and not a defire to revenge, that is the inordinatcnefTe of it: lobe angry for finne, becaulc it diflionourcth God, is good : To be angry for other things redounding on our felves, is not evill, to our anger extend butfofarre, as to remove the impediments, not to revenge them; As for example, if a man takes away ones reputation* and brings difgrace upon him: now, to defire to hurt fuchaman, theaffe&ionisamiffe, becaufc the carriage of other men towards us, mud not be our rule towards others: but wee are to make this ufe of ir, to be diligent in keeping off the blow off our felves, but not to hun another man: this is inordinate. Be Mgrjy bat finne not, you may be angry, fo as it bring forth no evill anions, or evill effeds: fo a man may be angry with the infenfiblc creature, defiring to re-move the impediment, and put out of the way that which hinders thea&ions.

The laft effe&, is, when affe&ions draw us from God, then they are inordinate, becaufe they fhould draw us ncereto him. But, when they make us to forget God, there is their inordinatencfle: For ex-ample, wee are commanded, Dent. 12. 18. Tore-joyce in the good things of Cod: but when wee fbalJre-joyce in an Epicurean manner, and forget God,it is amifferfor wee fhould fo rejoyce, that wee fhould raife up our felves to loveandprayfe, and give thanks to him: fo. alfo for feare and griefe, if wee feare any thing more than God, and grieve for any thing more

than

Hmumertifte itwdime affctlitn.

'S7

What it is c > tnorcifie affe&ions.

than for finnc, for croiTes and loflcs, more than for difplcafing God, thefe make us forget God, andfo become inordinate.

Now followcs what it is to mortifie them, which wee have formerly fpoken of at large -in a word, it is no.hing elfe buc a turning of carnall affeftions into fpiriAiall, and naturall affe#ions to a higher and more noble end } that is, to eatc, and to drinke, not onely for natures benefit, but for God, to doc him honour, that is the right end ; for to mortifie, istore&ifie, and to bring things that are out of compare to rule, to fee where they are inordinate, and Co to turne naturall and carnall aflfeftions all into fpi-rituall.

In the next place wee will fee fomc reafons why they are tobe mortified, for reafons doc wonderfully perfwadc; and neccflitie of mortifying once apprehended, makes mengoeaboutit;Letusbutconfidcr of what moment it is to have them mortified, what ill if wee doc not, what good if wee doe.

The firft reafon is, becaufe affe&ions are anions of the greateft efficacie and command in the foule, they arc exceeding powcrfull, they are the wheeles or fayles which carry the foulc this way or that way j in that regard, becaufe they are fo effe&uall and pre-valent; therefore it concernes us the more to take care that wee re&ifie them. Time was, whcnafFe<fH-ons did obey the will,and the will the Spirit of God, (in the time of Innocency) but now,that fubordinati-on is taken away, and that union dilTelved, and now the affe<ftions move the heart as the windetheSea,

D d 2 whe-

3

Why they are (o be

mortified.

How to mortifit inordinate affetfion*

Simile,

Reaf.2.

Rufa

Ephc^4.io.

whether it will or no therefore it (lands youupon to keepethem under. A mettled horfe is a deiightto the rider, if he be kept under the bridle; fo the affections, if th-y b:good,theftrongcr the better 5 but the Diveil hath no better fa&ors than the aff.&ions are, if they be ill, they arethebeft opportunities for him to doe mifchiefeby.

The fecond reafon why they are tobemortificd,is, becaufe they arethofe that make as either good or e-vil men. Ltisnottheunderftandingof t<uth, orfalf-hood thatrmktsusgoodorevillmen, that is but one opinion and judgement; but as the affe&ions are, and as the inclination of ihe will is, fo isa man good or I bad. lob was called a ftrfeft mm, becaufe hee feared God 5 and bleffed is the nun that delights in God ; and all things tvorkv together for good to them that love God. It is the common phrafe of Scripture, to judge of man by his aflv&ions, when hi&love is right, his feate is right, and his forrow right $ therefore looke to thy aflfl&i-ons which are the motions of thy will ;fo as thy af-fe<5Hons are,fois the man,'\fmensa&onsare weighed by their affeflions: In other Arts indeed, theworke commends the Artificer; but here, though the action be good, yet it is not good, except the affections be good, becaufe the will commands the whole man, Co thegoodnefTeorbadnelTeof a man arefeeneintheaf-K$io.ns»

The third reafon is, becaufe inordinate aftc&ion makes much for Satan to take poflTefTionofthcfoule, therefore it ftandsyou upon to kecpe them right and ftraightj Ephtf^. io. Be-angry 9 but fwxnQt, thatis,if

anger

How to mortifie inordinate affctfio*^

191

angerexcecd itsmeafuure, itopensaway for Satan to come in, and take place in the foule. The example of Saul, iSam. 18.10. willilluftrate this, whenthe women fang, Sauls thoufand, and D*?;/^ ten thoufand, the Textfaith, Saul rvat exceeding wroth, andafterthat time had an eye upon David • that made way for Satan, he was exceeding wroth, and the next morning, Satan, the evill Spirit came upon him: fo char you lee, ftro.ng affe&ions open the doore for Satan. ludas^ when the affe&ions came to the height, the Divell entered into him. Hee was angry at the cxpenceof the oyntment ipon Iefus feet, and upon that he harboured the firft conceit of betray ing him: 14 Mark^ compared with the 10. Witches,you know,exceed in malice, and this makes wayfortheDevilltopoffcflc them ; and fo worldly forrow, if it come to the heighth, it expofeth the heart tobepsflcflTedby Satan: So by ftrange lufts Satan (Ides into the hearts of men, and they fee knot -and therefore labour to mortifie them,i/V*. 5.8- Berber andwatch^c. that is, if rherebe any excefl- in any affection, if you keepc them not in, Safari will enter; therefore be fobei<, and watch, fo; if you admit any diftemper, hee will enter.

The f >urth re fon is, becaufc affe&ions are the fii ft petitioners of evill • though they do not devife ir, \ ex they kt the underfhndingonworke -Now, he that is oneiy a worker of ill, hath not his hand fo .ieepe in the aft, as hee that is the firft mover: Ifmen ire exhorted to abftaine from evill actions and evill pceches, men thinke that there is-fomc reafon for it,

D d 5 but

1 Sam. io«

18

1 Per.?, 8.

Riafo Simile,

How to mortifie inordinate affettion.

?fe t

but for cvill affe&ions they fee no fuch neceffi ie ; but confider you, evill affrtfions produce cvill anions ; evill affj<5tions communicate cvill to ma \ as fire heats water, and yet hath more heate in it felfe j fo af-feftions makes fpeeches and a&ionseviil: And therefore God judgeth by affections ; wee indeed judge affe&ions by anions, wee cannot know them perfectly, yec doe wee judge by the fame rule as farreas wee can; let a man have an injury donehim, helookesto the affe&ions, that is, to the man, whether it came out of anger and malice $ if a man hath a good turne donehim, he lookes to the affe&ions, if hefees greater good in them thaninthea&ion jforinagooda-dion, the will is more than the deed, the willingnefTe of doing it, is of rarer rancke than the doing the thing ic felfe:So an evill affe&ion is more than an evill fpeech or an evill a&ion. In this regard therefore, labour to mortifie them, for they are inftigators of evill.

If affe&ion be of fo great a moment as you have heard, then doe that which is the mainefcope of all, take paines with your hearts to mortifie them, when they are unruly, to bring them under $ if ftrong af-fefttons folicite us, give them a peremptory deni-all 5 hearken to the Phyfician rather than to the difeafe; the difeafe calls for one thing, thePhyfici an for another:if men yeeld to the difeafe, they kill themfelves. Here is the true triall of grace: to doe fomthing good, when there is no ill to op-pofe it, that is a fmall matter : but when ftrong lufts hale them to the contrary, thento refill them,

this

this obedience u better thanficrijice : In the old Law, they facrificed their fheepe and their oxen, but in this obedience a man ilayeshlmftlfc$ this will's the bed part and ftrength of a man, for, when he fub dues his luffs, and biings them in obedience to Chrift, hee facrificeih the vigour of the will: Man is as his affeftions are:aflfl£ions are to the flule, as members arc to the body: cro.kedneffe in the members, hinders a mans going: fo crookednefTe in the affections hinders the foule: thofe that kecpe Clocks, if they would have them goe true, then every thing muff bekeptinorderrfoinaffedions, keepe them ftraight, becaufe they have fuch a hand in the will; one hath an affe&ion to filthineffe, another to covctoufneffe, another to good-fellowfhipj according to thefe, fo are they carried, and fuch are their actions: let their affe&ions be ftraighr, and they turne the rudder of the foule another way, they cart: us into another mould .-therfore labour to fub. due them, and fo much the rather, becaufe they make a man not onely good, but abundant in good or evill* good doth prefcribe to amanexa&ly what hee (hall doe, but yet leaves fome free-will offerings on purpofe 5 totry our love,totry our affe&ions • the rule of dutie is left partly to the rule of affections, that we may abound in good .• A man may doe much in rcfolution, but the aflcdHon makes it acceptable, ?auI might have taken for his labour of the Corinthians, but the fulneffe of his love would not fuf-fer him: that is, God and they kt him otvworke. Thus affe&ions make a man abound in good; it was

Davids

Simile*

How to mortifie inordinate affeftion.

Mcancs to

mortifie

inordinate

affe&ions.

Means i

| Davids love to God, that made him build a Temple to God : In fhort, affections makcaman beautifull unro God andman. Now, ifaffedionsarcforare, and yet fofubjed; to be inordinate, i: is wifedometo know how they may bee helped s if any thing doth wantmeanesof heipe, this doth, becauleitisahard thing to keepe downe unruly aflfc&ions -therefore we will come to lay downe fome m canes to hclpe you to I keepe them downe.

The fitft meanesis, that wee labour to fee the di r -eafe ; for no man will fceke for cure, exeep: heefee the difeafe, the fighc of the dif.afe is halfe the cu~e of it ; labou to fee your inordinate aff.&ions, and to bee perfwaded and convinced of them. This is a hard thing, a man doth not fee hisevill inclinations, be-caule thofe very inclinations blindc his eyes, and darken fiis underftanding, and caft a mift before him ; notwithftanding which, wee muft labour to doe that what wee can - as there are divers forts of af-fecfHons, fo there are divers forts of diftempers, as the affedion of anger hath ,ts diftemper, and this is more vifible ; when anger is gone, it is da Iy feene, and therefore it is of no great difficulty to bee decerned : there are oherkindes of affc&ions which doe continue in man, when his heart is habitually carried to an inordinate luft • astopride,vaine-gloryJoveof the world : no fuchaffc&ioncanbeewclidi ctrned whileft that continues in a mm ; take a man that-hath a continued affedion, it is hard for him to dif-ccrne it j becaufe it dorh with its continuance habi-' tually corrupt the judgement, and blindetbcreafon,j

and

*

Hm to wortifie inordinate affcttion.

20I

and yet you are to labour to difcerne it: And that you maytwowayes.

Firft, bring your affections to the rule and touch-ftone : Secondly, that you may better know their aberration from the rule, confider,whether the aflfe&i-on have any flop: anaffe&ionislikeaRiver, if you let it runnc without any flop orrefiftance, itrunnes quietly, but if you hinder itscourfe, itrunnes more violently; fo it is with youraffeftions, ifyoudoenot obferve to know the flops and lets of them, youfhall not obferve the violence of them I o well. So then,the firft way for a man to cometoknowhisaffe&ionsis to obferve them, in any extraordinary accident, if any lofle come to a man in his eftate, or if he be croft in his fports, or hindered of his purpofe, let him confider how hee doth beare it; that is, try how you carry your feWes towards it; this will bee a good meanes to difcover our affedions : when they come to thefe ftops and lets, they are beft difcerned by us.

Secondly, in this cafe, it is good wenjakeufeof others eyes* a man fees not that inhimfelfewhicha ftander by doth, hee is free from the affe^ion which another is bent unto, and therefore another can better judge of it: as a man that is fickc of a Feaver, he cannot judge aright of taftes, becaufe hee hath loft the fenfe of tafting, that which is fweet may lecme bitter unto him ; but hee that is in health, can ju Jge of taftes as they are: therefore it is good to male ufe of friends, and ifweehavenofdends, it iswifedome in this cafe to make ufe of an enemie ; that is, to obferve w hat in* ordinateneffe hath beene in them,and what luth hap-

Ee ned

Two waic k how co difcerne a continued inordinate luft. I

Simile

How to mortifie inordinate ajfeftion*

I Caufcs and remedies ofin- < Ordinate

affeeVions.

Caufe j.

I ned unto them thereby,and fo to judge of ou r ovvne.

And this is the firft thing that I will commend unto you, to hbour to fee your affedions, andtobie convinced of them; when this is done, in the next place wee will come to fee the caufes of inordinate affedions; .nd feeing we are applying medicines, as wee (hill fee the caufes of inordinate affeftions, fo to each of them we (hail adde thefe remedies.

The firft caufe of inordinate aflfe&ion, is mifapprc. benfion, that is, when wee doe not apprehend.things i aright, our affe&ions follow our apprchenfions, as we I fee in a fenfible appetite ^ if a thing be beautiftiil, wee ! arc apt to love it, and like of it 5 but if it be deformed, j wee are apt to hate it? for as things doe reprefent themfelves to the will, foweearesp to conceive of them: the will turncs a mrns actions this way or that way:notvvithftanding, the undemanding is the Pilot that tuvnes the will: fo that our apprchenfion is the firft caufe of our inordinate affc&ions 5 by this wee over- valew thinps that are cvill,and undervalue things that are good. Re&ifie therefore the apprehenfion, and heale thed^afe; labour to have judgement informed, and you (hall fee thingsas they are. Affe-dions, (as I faid before ) are of two forts, one Senfiall, arifing from fancie, the other Rationally anfingfrom judgement : All that wee can fay for the former affections, is this, men might doe much to weaken thofe aflfc&ions in them (if they would rake painesj by removing the obj.ds; that i$, by withdrawing the fewell, and turning the attentions another way : if wee cannot fubdue any fenfuall affections in us, let

us

usbecfubdued untoir, and bee as any dead man • In cafe that wee are furprifed by fuch vanities, yet let us not haften to a&ion or execution. All that in this cafe a man can doe,is as a Pilot, vvhofe fhip is in great danger to be caft away, by reafon of agreattempeft, all that hee can doe is tolooke tothefafetyofthefliip, that waters come not into it at anyplace, that it bee not overthrowne: fo thefe evillaflfe&ionsthatarein our rationall appetite,are thefe evill inclinations ofthe will,that are lent either to riches, pleafure,vain- glory, or the like objc&s of reafon.

Now, to re&ifie your mif-apprehenfion of them, firft get prong reafons for to doe it,read the Scriptures, furnifh your felfe with Spirituall arguments, bee acquainted with fuch places as yee may fee thereby the finnefulneffeof fuch affe<5Hons -' It is a great wifdome inaman, firft to finde out the thing hee is inordinately affefted to. and never to reft, till hee finde the things that are finnefull in him: therefore, the applying of reafon will make us able to doe ic, and if we can doe fo, weefliallbeeabletogoethroughthe things of this world rightly : You are inordinately affected to wealth : Apply reafon and Scripture here, as thus: It is a wife mans panto ufeearthen veflels, asfilver- and filver veftels, as earthen- the one will ferve for ufe as well as the other.- So in the things of the World, hee that is ftrong in reafon, and wife, were they reprefented to him as they are, hee would ufe a great cftate without fetting his heart upon it, more than if it were a meane one: and in the condition of this life hee would fo carry himfelfe,

Ee 2 as

Simile

Remedy I.

204

How to mortifie Inordinate affetfion.

Htmtdyi

as U he ufed them not: this the Apoftle wo.ldhave us to doe, to ufe the world, as though we ufed it not ? and then wee (hould thinke the bcft things ofthe world to be of no momentjand that we have no caufe to rejoice in them. Wee are to ufe the world with a weaned I affe&ion,not be inordinately carried with love thereupon in worldly things; there is an ufefulneffe to bee looked at, but to feeke to finde baitcs in them, and to fet our hearts upon them, that will hurt us exceedingly • if we looke for excellency in worldly things, and touch them too familiarly, thsy will burne and fcorch us • but if we ufe them for our neceflity, and fo ufe them as if we did not, we (hall finde great benefit and comfortby them. This is the difference betweene Earthly and Spirituall things, you muft have know-ledge of thefe, and rhis knowledge muft be affe&ive.-the more love yon have, the better it is: but in earth, ly things, the leffe love we have, the better it is: for in earthly things, if our love exceede our knowledge, they are fubjed: to hurt us. Whatisthereafonaman takes to heart the death of his friend, or the like accident * For a while he grieves exceedingly, but with-it* a moneth, or fhort time after, his grief e is paft : and then hce fees the death of his friend is no fuch thing as he tooke it for,and thought it to bee: had hee then feene that which now hee doth, hee would not have grieved fo much.

Thefecondway tore&ifiemif-apprehenfion, is by faith, for by faith wee are to beleeve the vanity of thefe earthly things, and we are to beleeve the power of God, who is able to blow upon them, and to caufe

them

How to worttfie inordinate affe&iw<

205

them to wither $fo that faith is a great caufetorcftifie the apprehenfion, as well'as reafon \ Paul counted the befl things of the world, but drojje andduvg y and Mofes cared not for the pleafures of Egypt, it was their faith that caufed them to doe fo, they did beleeve the true priviledge they had in Chrift : this doth raife up the heart, and caufe us more and more to fee the things that are earthly, how flippery and flitting they are.

The thir^ way to redifie mif-apprehenfion, is ex- **»*%■ perience ; weearenotfo much as to touch us of that thing wee have found to bee tiue by experience; let a Souldier bee told of dangerous effe<5h in the warre, perfwade him what yduwill, and tell him how terrible it is, hee will not beleeve, till by experience he hath felt the fmart of it: So when a man is entered upon the doing of any difficult thing, which hee hath beene accuftomed to doe, the experience hee harh of often being in fuch dangers, and having felt no harme, that doth re&ifie his affections. Experience is a fpeciall meanes to tame them 5 let a beaft bee brought to a mans hand thatisfearefullatfitft, but! by experience and dayly ufing of it, fo you tame the beaft : So our afteftions are unruly things, like untamed beafts 3 but when experience hath difcovered them, it is a good meanes to re&ifie them: there-fore it is profitable for us ? to call to minde things that are part: If wee would but callto minde how fuch a thing we joyed in, and yet ic ftaidnotwithus-om': joy would not bee fo inordinate in otherthings: ifj we would remember how fuch a crofTc wee furvived,

How to mortifie inordinate affefiion,

our griefe would not be (o inordinate in future events.

The fourth way to rectrfie mif-3pprehenfion, is by the example of others ; that is, to fee how others have beenc affeded with the inordinate affeftions, that wee have beene in our felves ; and examples doe runnc more into the Senfes then Rules doe y therefore thinke of Examples to ftirre up AfFe&ions, either tocrofle them or fubdacthem. We fee by the reading of Hi-ftories, as of the valiant A&s of fomeof the Worthies* as of luliusfefir, and others, fogie, by read-ing of great exploits that they themfelves had done, have beeneftirredupasmuchasinthemlyed, to doc the like, fo that examples of others are very effe&uall in thiskinde. If a man would confider Paul y how hee carried himfelfe in the things of this life, and how Davids *Abraham^ and Mofes were affe&edtothefe outward things, what they had, and whatthey might have had; their examples, and fuch as we have heard of, to be holy and righteous men, or fuch as wee now know to bee fuch, is a great helpe to re&ifie the affections, and to fet the Iudgement ftraighc.

The fecond caufe of inordinateaffedion, isweake-nejfe and imfotemy, which doth fticke in a man ever fince the fall of J^dawj and makes him fubjedho paf-fion 5 and therefore yee fee the weaker Sexe, as they are weaker in underftanding, fotheyareftrongerin paflion 5 let a man be weake, hee is fo much the more ftrong in paflions 5 and as his ftrength is more, fo hath hee more ftrength to refift them. The way to reme-die this, is, to gather ftrength^ the more ftrength wee have, the more able we are to refift temptations, and

as

Remedy

4 '

Caufe 2

Remedy

How to mortifie inordinate ajfcfiion,

207

Simile

as a man is weake, fo he is the more fub jed unco them, fas when he is young) but ftrength overmasters them. Affe&ions are in a man, as humours are in a body; when the body is in health, ic keepesin thefe humours that it doth notfeele them; bi:twhenaroanis/icke, then thefe humours (tirre up and trouble a man ; So when the foule isin health, thefe ill humours of the foule, inordinate affections are kept in by maine ftrength: but let the foule grow weake, andthepaf-fions get ftrength. Now, the meanes to get ftrength againft paflbr.s, is to get a greater meafure of: be Spirit, the more Spirit the more ftrength: Ephef.^,\6.\ Ephe.3.16 Pray, that you may bee ftrexgthencd by tbt Spirit of the inward man: the more flefh wee have in us, the more i weakeneffc we have: thefpiritthatisinus, dothluftj after envie, and pride, and the World. Now, how (hall we helpe it, but by the Spirit that is without us 5 that is, by the Spirit of God: Let a man be in fuch a temper, that the Spirit of God may rule and pofleife his heart; while hec is in this temper, his ordinate af-fc<5tions will not ftine, but when theSphkisaway, then there is a hundred wayes to cau r e them to be unruly : that which feafons a man is prudence, wire-dome, and Grace; the more a ruaa hath of thefe, the more he is able to fubdue them.

The third Caufe of inordinate aftedHons, is, the iightneffe of the minde, when it hath not a right Ob-je& to pitch it felfe upon, which, when thar wants, the affe&ions being left to uncertaineties, they muft needs fall upon wrong Obje&s: When a man in his coQrfe wanteth anObjedforhisaime, the waves of

his i

Caufe ^,

How to mortifie inordinate affettion.

Remedy

The rigbc objcft of ©ur affc~ 3ion, God.

his errour arcathoufand; lowhena man doth mifle the right objecft in affe&ion, they have a thoufand wayes to draw to inordinateneflTe: menrunneupand dovvnc with their affections upon uncertainty, and they nevercaft how to fhunnethem afterward, till the end of their daies be run out. Now, to remedy this, our way is, to finde out the right ob\tci whereon the affections (hould bee pitched, and this Object is God ; that is, the affe&ions muft all looke towards God, and have them fixt upon him; you arc never able to fubdue your affe&ions and to keepe them under, till you pitch them upon God: whileftouraffe&ionsare loofe, they are unfteddy and unconftant; every man, till hisheartbe fetupoaGod, hisaffe&ions are wandering up and downe; but when a man hath God to fet his affections on, and they are once fetled on him, then he feekes another kind of excellency, and frames his life after another fafhion,he fets his affections upon other excellencies: As when a man hath a place for to build, if his minde be to have it done with excellent worke-manfhip, then he will take none but principall (tones, hewne and fquared fit for his purpofe to build with all, but if a man be to build a mud-wall, any rub-bifli andtrafli will ferve the turnetomakeitup.- So, when our affections arc on high matters, fuchas God and Chrift, they looke upon things that are noble, andnotupontherubbifhandtrafhof the world, wee will choofe theprincipalleft (tones for our principall building, but if otherwife, wee drive to finde contentment in the Creatures,wee care not how we come by them; that is, any rubbifli will ferve the turne to

SiL

Hw to merttfie i»ordi*4te affetfhn.

2 Op

Simile.

Remedy,

get riches withall, and honour and preferment in the world 8 but if ever you will fee your affaftxms ftraighr, pitch them upon God.

The fourth caufe of inordinate afte&ions, is, that c&ufe^. confufio* that rtfeth in the heart at the firji rifirigof them $ and they arc the vjpours and mifts that blinde the rcafon, and make a man unable to rcfift them, be-caufe the putting out of the eye of rcafon, muft needs trouble a man exceedingly 3 even as a moate in a mans eye troubles him,that he cannot fee as he mould doc; And therefore tbefe mifts that are caft upon the eye iofreafon, doe make a man unable to refift them. In fuch a cafe, the way to helpe them is this \ to make up the bankes when the River is at the lowcftebbe 5 that is, to make up the bankes of our affediions, before the tyde ofinordinateaffe&ionsdoecomein ; we are not atfirftable torulethefcinordinateaffc&ions, but yet if the bankes be made up afore-hand, wc may morti-fiethem. Amanistoconfiderbefore, how he is able to be affeded, and for this, let him looke into the former wayes, andfeehowhchathbeeneaflfe&ed, and how he isapttobcaffededagaine^andwh^n heisin fuch circumftanccs, let him take agoodrefolution, never to returne to fuch inordinate affeftions, as he did before: When a man is ficke of an Ague, to give .. him phyficke when he is in a fore fir, isnotthefittcft way, it is not: then in fcafon; but it were befttobe done in his good dayes, before his fit: fo weareto make up the bankeofouraffc&ions, before the tyde of inordinate aflfedttons doe come, to have a ftrong refolution, we will not beledbyfuchanaffe&ionas

F f before.

How to merit fie inordinate ajfeffion.

Simile

before. And if this prevaile nor, then wcaretofuf-pend the execution of our paflions, that is,to doe nothing for a time: If a man findeany paflion in himfelfe, let him abftcineforthattime,(if ltbe poffible) from the doing of that which it moves him unto ^becaufe that he is then moft iubjt&todoeamifle : You fee a barrcll of Beere, if it be ftirred at the boitome, draw it prefently, and it will runne muddy, but if you let it reft a while, and then draw it, it will runne cleare; So a m3n in his paflion, his reaion is muddy, and his adions will not come off cleare $ therefore it is good to fu r pcnd the execution, howfocver.- For the fuf-pending of the a<5Hon in time of paflion, is very profitable, though a m.n thinke for the prefent, whiieft the I paflion is upon him, that he doth not eire,yetbccaufe then we arc moft fubjc<a to erre, fufpend for a while. Paflion is a hindcrance to the facultie, as jogging is to the arme when it is a (hooting, or unto the hand when I it is a writing $ therefoi e,ifa man doth finde that pafli-jon is onhim^ let him doe nothing: A drunken mans vvifeft: courfe is to goe home, and doe nothing that night,unle(Te the good worke of repentance; our pafli-,on is a kind of drunkenne(Tc:theoncisalmoftasfub-I jc& to mif take an crrour as the other. Cdufe 5. J The fifth caufe of inordinate affe&ions, is the^r-I ruftion of Tiatnre, which is in every man fince the fall of %Adam m Will you know the reafon, whyBeares, and Wolves, and Lyons, carry themfelvesfo cruelly * It is, becaufc their nature is to doe fo ; Will you know why a finfull man is fubje<5t to affed things inordinately * the reafon is, becaufe he hath a bad nature.

Simile.

How to mortifie inordinate affeftion,

211

turc 5 ic is na uraJl to him to doc it, and as rcadic ro him, asfparkesol firctoflieupwardsiWefee, forne men aie apt to be taken with fuch a difeafe, that is bred and borne with them, they cannot efcape it. Now, the remedy to remove the cvilncfle of nature, is, to get new natures, that is, to get another nature, a holy, regenerate difpofition, untillthen, men {hall never be able to doe it : many labour to mortifie their affc&ions, but yet cannot, becaufe they are bu-fie about the particulars, and never regard the gene-rall: they can never make the branch gotd, except they make the tree good, therefore the way to mortifie, is to get a new Nature: Confider whether your nature be renewed, whether that be caftintoanew mould, if it be, this is the way to mortifie inordinate jaffe&ion, this is the way for the gencrall: So al-fo it (hould be our care for any particular affection, that wee findeourfelvesmoft prone to by nature, labour to thwart nature in that particular: Are you given to wrath by nature i endeavour to be humbler and meekeithan oher men: Is your nature moreii-clined after gaine ? Labour to be eftablifhed with a more free fpirit: and this will bea meanest© mortifie you : otherwise, you (hall never waine your hearts from earthly things, tillyouhaveatafteof fuchfpiri-cuall things, that is, you (hall nevqrwinne your hearts from joyes, except you have joy and delight in Chrift:you (hill never overcome the ^riefe of loflTes and cro(Tes, except you turne your affections to fee the loathfomeneflc of finne: Contraries in nature doe expell one another: cold is expelled with heat:

Ff 2 darke-

R emedy

How to merit fie inordinate affection*

Caufe6.

Remedy.

Simile.

darkenefTe with light; fo you mud cxpell carnall affections with fpintuall.

The fixtcautc of inordinare affections, \scareUfneffe and rcmifnefje: that is, want of fpirituall watchfullnefTe over the heart, when men rather give occafion unto ! he affc&ions to be inordinate, than prevent the occa (ions of it. For the cure of this, take heed, not of finne onely, but of the occafioonsof finne-. for a man to hate finne, and no: to hate the occafionsof it, is to deceive hknfclfe, that is all on, as for a man to vvalke upoa Ice, that is afraid of falling ; Iron will move, if the load.(tone be neere; So the aifediens will ftirre up, if there be any alluring finfull object. And therefore, if finne knocke at the dooreofyour hearts, you rouft not let icin prefenrly, bucaskehis errand, plead the caufc with it, and confider the hindrances and inconveniences that come by it. For a man to fay, I w.ll give over my lufts, and yet will keepe fuch company as he did before, andufe I his old haunts, hce doth but deceive himclfe.' ' Proverb. 29. ig. Make no friendfiiiywith an angry man , and with a furious man thou fhalt not goe : Prov.2$. 30. Be not amofigfl JYme-bibbers ^that is, if thou haft ufed this company, and ufeft it ftill, thou fleeftnot occafions of finne : and therefore we muft watch over our foules, the heart is deceitfuSabove all things i take heed to the beginning of your affe&ions, and lookc to the beginning of inordinate lufts, when you fee it rifing, if you perceive but a glimpfe of it, quench and refift k, elfe it will coft you a great deale more paincs afterwards: the aflfe&ions by little

and

& 13.30,

L

How to mortifie inordinate affccltot,

213

and litde, giving way to them, will fooncget ftrength, ; if you let them alone, you fct your hearts and mindes 09 fiic: A man that is full of anger, or any paflion, j knowes not how to helpe himfelfe, io dangerous is it I to give way toaffe&ions, that they carry a man unawares to inordinatenefle^thc beft way therefore is to j quench it at firft; if you cannot quench it when i; is a [ fparke, how will you doc when it is a flame? As you are to looke to the beginning, fo take heed of making falfe truces with them;for inordinateaffeftions doe more hurt by ambuflies and fecret invafiens, than by open wane, therefore lookc to them on every fide, left they rob you of Grace before you arc aware.

Theieventhcaufeof inordinate affefis, is, the root I Caufey whereon they grow y labour to fee the roor, and remove i it: If one affe&ion do diftemper the minde, it drawes' on another diftemper, and you cannot leifcn that la-ter inordinatcnefle, unlefTe you weaken the former, which was the roo:e of it : As for example, Anger growesupon pride, youftnlln .verleffen or cure that affe&ion vi anger, except you weaken pride: Now, pride caufeth anger and contention •, Ionah was angry, whence came it but from his pride i When a man through pride knowes not himfelfe, he forgets God $ and this man that forgets God, will be violent in his griefe, in his complaints, inhisfeares, inhisdefires, and will never be healed, till he be humbled, and brought to a bafeeftiroation of himfelfe,

Laftly,! wou'd have you to know, that God is the onely Agent in this worke of mortification : ?nd therefore have dependance upon God, for it is Gods

Ff $ Spirit

How to worttfie inordinate ajfeftion

P&1.33.

XJ.I 4

Vfe.

Spine that mult ciule a man to mortiae: manisnoc

ableofhimielfe,- xc< ptGodperfwacehi n, Pfal. $3,

j 13,14. Except the Lord fpeakeonccand iwicetous,

; we ^ ill notrrgardit: Paul was troubled wifh a ftrong

affcdion, what doth he { He goes to God and pray es

to him to take away that ftrong mift : and fo muft wc

doe, pray to God in Faith, doebutbelecve, and we

(hall have our requefls granted: continue in Prayer,

and hold out without wearineflTe, andbeyouidffe&i

ons wh.it they will be, yea never fo ftrong :fuch as

you thought would never be mortified : yet you fhalj

overcome them.

The iaft ufe that is drawnefrom hence, is this: If inordinate aflv&ions are to be mortified, then is any ex;efle in any defire finfull, and for which we ought fharpely to reprove our felves: many grieve for f ome other temporal! things, this is inordinate, when they can yet joy in other things :fo we qualifie our griefes with joyes, and our joyes with griefes,wc are not inordinate: but we are to take heed ofexceffc in them, for that makes them finfull .-as our over-grieving at erodes and loffes.-our over-loving of earthly things: too much delight in fports: Thcfe areturned into fin to us, afFe&ions arefetintheheartforthefafeg^rdof the foule: A foolc indeed, for ivant of skill, may hurt himfelfe with them, but he that is skilful), knowes how to ufe them without prejudice to himfelfe: and if they be thus well ufed, they arc very ferviceable to the foule: but if they beonceftrong-headed : that is, get the bridle betweene their teeth, fo as they will not be ruled, then they prove hurtfull unto us;

Marke

: flow to mortifie inordinate ajfeHion. . ,

Mi?|rwhac the -wife man faith of chelult of unclean ;nefle:and it is tiuc of all fuch lufts, the flrongmanis flaine by them: therefore fight rgainft thelufhofun-cleane and inordinate affeftions. And that you may doeir, and be willing to part with them, marke thefe, motives following.

The firft motive I take ou; of i T?>/.d.io. The A-! poftiefpeakingofcovetoufnefle, ca'sit, the rooteoftlll evill y &c and whar may befaid of thismaybefaidof j any other finne very truly; this isonemotive: Inor-1 dinate affect.ons promife profit and contentmenr,! and yet will pierce youthorowwich many forrowes; that is, it takcth away the health and tranquillitie of the foule.-even astheworme doth earethefame tree that doth breed it. And looke as the inward heat ot an Ague is worfe th^n the ou-ward heatc 5 fo thefe inward Vlcers of the foule and affedions doe trouble us, and pierce us more than any ou ward grievance whatsoever, that can aflault the body : Let a man have hou r es in the Cictie, goodly Gardens, Orchards, Lands, and all contentments on every fide 5 yet his inordinate affections doe not fuffer h!m to injoy any one of thefe, nay, no: toinjoy himfelfe^ hee cannot convcrfe, talke, or meditate with him-felfe;it makes a man to bee wearifome tohimfelfej Ic hinders a man altogether from doing that which is good : One difeafe of the body is enough to take away all comfort outwardly that a man hath 3 -and one inordinate affedon of the foule, takes away all plcafure and contentment within : Let a man bee ficke, neither rich Uoathes, nor a

/aire

15

Motives to conquer

and matter inordinate afte6ions.

Motive I

Simile.

Simile*

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thofc thine* toyoermiDde, tAoertomorrirje rhein. si that is the bei wiy tobriagyct:: mi irsrothe cry raeafflog is, if yen camoc bring your to love worldly pldfnrc and contestc sots !efle, ■KXtrfierbcmtoyocf miode^hats, Iocttoot ax them as pkafixes or coscer^merts; if you na# k*re them, let them feerac leffe lovely to you: die to ..- :-:/:: ■ dfcjbrthai fieto | c. ■ :rr::-henfioo • True iadeed, without Gods over-ruling wee can doe codling; yet weemuftufc the

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tuig.6.14

Motive 4

UCQ.I<20

H<nv to mortice, inordin.iteajf'efliom.

iPcc;«t Ezek.31

Motive. 5

which is.called a cur fed thing: And fo every unmor-tified luft is a curfed thin*. Take we heed of ir. ■

The fourth motive is this, becaufeinordinatencfie of affe&ians hinders us in the doing of the good a&i. onSj wherein our happineflc doth confift, they make the faculties of the foule unfit to doe the things they (hould doe •' as lames 1.20. the wrath of man worketh not the righteoufnefs of God^ that is, it difablcth a man to worke that righteoufneffc he fhould dqCj and what may be faid of wrath, may be faid of any other affedu on 3 As of mi lice: 1 Vet. 2. 1. Wherefore Ujhgaftde all m&lice, &c. that is, while thefe are in you, you cannot heare the Word as yeeought; Soforinordi-nate defire of gaine: Ezek. 31. the reafon why the people heard without profit, was, becaufc their hearts went after their covstou{nefje: Mortific thefe lufts, and then you ,fh ill goe with eafe and fafety in the way of godjlinefTe, yea, we (hall be carried to it, as a Boate is with the winde, with allfacilitieandexpe-diteneffe.

The fifth motive is, becaufe of the fhame and dif-bonourthey doe bring men into; men are afraid o^ fhame in other things $ it were to be wifhed, they were fo afraid of fhame in this: Every inordinate af-fe&ion is a (hort drunkenneffe, and ic brings the drunkards fhame to a man ; dnnkennefTe difclofech all, and foif t here be any corruption in the heart, inordinate affeftion drawesit forth. Every manisafhamed of indifcreetnefTe in his carriage; now, what is the caufe ofindifcreetnefie i it is the defe<ft of wifedome, either the forgetfulnefle, or not heeding of the time,

place,

How tomortifieiticrdinAte Affetttons*

*i9

Motive 6

place, or aflion we are about, and what makes this forgetfulnefle ■< It is the dmnkennefie of ;paffion.: When the ApOflle-^wf/would fhcw who wasa wife man, he faith, he willjhcw out a good conversion in his i Um.$. i worker - there will be meeknefle and gentlenefle in his carriage >and behaviour 5 but^ if there be any envy or ftrife in the heart, this'ihsvvs a man to be but a weak creature: whereas on the contrary, it is an honour in a man to parte by an infirmitie 5 That is a figneof a ftrong man, that is able to overcome himfelfe.

Thefixth motive i>, becaufe they biinde the rcafon and judgement, which fhould be the guide of all our anions in thecourfeof this life 5 that which is faid of bribery, that it blindes men> andthattheaffe&ionto the bribe makes thefinnea great dealemore; the like may be faid of other finnes: Aslongas paffionrageth, thou canft neither judge of thine owne, nor of others faults: If thou wouldeft judge of another mans fault, take atvay the beame that is in thine owne eye ; And foif thou wouldeft judge of thine owne faults, thefe affections mud not blin^e the minde and the reafon, for fo they will hinder us in difcerning good, and in doing any thing that is good ; for when the minde is corrupted, the will is corrupted. and then in ftead of walking in the wayes of God, wee walke in the paths of finne, therefore, in regard of the fafety and fecuritie of our lives and anions, wee fhould mortifie thefeouraffe&ions.

Gg

HOW

HOW

TO MORTIFIE COVETOVSNE55E-

COLOSSlANS J.J.

AndCovetoufnefiejtobich is IdolatricS.

Ovetonfneffeyxvhich u IdoUtritJ, that mufl: be mortified as well as the other earthly members. ^ow^thxsCovetoufrcffeis nothing elfe but an inordinate and fin-full defire, either of getting or keeping wealth or money. The inordinate lulling after honours, that is called Ambition,too much affefting of beauty,is called luftfalnefTe. And luft is an ino rdinate affe&ion, which when it propoundeth riches for its objeft, it is called Covetoufneffh, which is I-dolatry. Now, Idolatry confiftcth in one of thefe three things.

Tift,

How to mortifie Covetoufhejfe,

221

Firft, in worfhipping the true God in a wrong manner, apprehending him as a Creature, giving that to him that agrceth not with him.

Secondly, when as we make the Creature a God, by conceiving it underthe Notion of a God, fodid they who worfhipped/**>£, M4rj, and thufc Heathens tha t worfhipped the creatures as Gods.

Thirdly, when we attnbuce that unto it which be-longeth unto God: as to truft in it, to delight in it, to put all our truft and confidence in it; when as we thinke it can performe that unto us, which God one-ly can # Now, that Covetoufhefie is Idolatry, is meant, when as we thinke that riches can doe that which God onely can doe,as that they can doe u> good or e-vill. If they are Gods (faith God J let them doe good or e. *v\U. God onely doth good and evill, therefore he is diftmguifhed from Idols, becaufe they cannot doe it: aflfedions follow opinions, and practice followesaf-fe<5Hons, Heb.i\.6. He that will come to God, mujlbe-leeve in kirn. None will worfhip God y unlefTe they be-Ieeve that God can comfort and relieve them in all their diftrefTes; So when men have an opinion, that riches and wealth will yeeld them comfort, be a ftrong tower of defence to free them from inconveniences, this makes them to truft in them, and this thought is Idolatry.

There are two points of Do&rine which rife from thefe words.

The firft is this: Thattofecke helpeand comfort from any creature, or from Richts y and not from God alone, is vaine ar*d finfull. Gg 3 The

Efay 41.2 j

Hcb.n.*.

B$H.

Horvto mortifie Covetoufnefie.

The (ecoad is this: Thtt CovetoufieJJc which is l-doktry,i$ to be mortified.

For the firft, for to fecke any hclpe or comfort from any creature, and not from God alone, is vaine, and finfull, and it mull needs be fo, becaufe it is Idolatry. Now,in Idolatry^therc are three things:

Firft, vamt/and emptineffe, i ^,8.4, *Anldolt is nothing in the world. Here is vanity.

Secondly, iinfulneffe: there is no greater finne than it is, and it is extreaine vaine, becaufe wee attribute that to it, which doth onely belong to God to thinke if chat I am well, and ftrong in friends, have a well bottomed eftate,*/^/ 1 my Mountain isflrong on every fide, Ijhallnotbe moved ; This is finfulland vaine; you fliall not live a whit the better, or happier for it; A ftrange Paradoxe^ contrary to the opinion and pra&ice of moft men. When we confult with our treafurcs, doe not we thinke, that if we have fiich wealth, and fuch friends, that we fiiould live more comfortably and happily •: There is no man but will anfwer, thathethinkesfo. But yet my brethren, we are deceived, it is not fo 5 it belongs to God onely to difpenfe of his Prerogatives^ goodor evitf. *A borfe is but a vaine thing( faith the PfaL mifl) togettvittery^ that is, though it be a thing as fit as can be in it felfe, yet if it be left to itfelfe without God, itisbutvaine, and can doe nothing. Solmay fay of riches, and other outward things 5 Riches are vaine, and honours and friends are vaine to procure happinefle of themfelves : So Pbyficke of it felfe is vaine to procure health without God, they are no-thing worth, hec that thinkes otherwife r erreth. It

was!

How to morttfie Cove ton [he ffe.

223

was the tolly of the Rich m-n, that he though: fo,' and therefore fung a Requiem unto his fouie; Fate i Luklf " ! * anddrinke, and be merry , O my foule y thou hafi good Li id up \ for thee for many yeares. Hee did not thinke himfelfe I happy, becaufe he had any intercft in God and his i favour, but becaufe he had abundance of outward things, and therefore you fee the end of ell his hap pineiTe, Thoufoole 3 this night fiallthy fou/e be taken from thee, and then what is become of all thy hnppinelTe? Vet fuch is our tolly, that moftof usrefk&onthe mcanes, and on the creatures, and expeft happineflTe from them : but Chrijl tells us, they will not doe the deed • this night fliall they take away thy foule, and then all thy happineflTe is gone. The rich man thought before, he hid beene fure as long as h.s wealth continued wi;h him, that he needed not to,' expeft any calamity, but now he fees that he built on a fandy foundation. David, though a holy man,be-ing eftabliflied in hisKingdome, having fubdued all his enemies, and furnifhed himfelfe with wealth, he PfiAjcr thought that his Mountaine was then madefoftrong, that it could not be removed, that to morrow fhouldbeas yefterday, and much moreabundant. Butnofooner did GOD hide his face from him, but hee was troubled. To (hew that it was not his riches and outward profperity that made him happy, but God onely. So Dan. y. 2 8. Belfhazzar, when as he thought himfelfe happy, being invironed with his wives, Princes and fervants, when as he prayfed the gods of filver, and the gods of gold, abounded with all outward profperity, and repofed his happineflTe in it,

How to tnortifie Cwetoufnefe.

is accounted but afooleby Daniel^ becaufeheglori fied not God, inwhofe hands his wealth and all his wayes were, and therefore he was deftroyed. Thefe things of themfelvcs will not continue our lives, nor yet make us happy of thcmfelves; we take not one flep of profperity, oradverfitie, but Gods hand doth lead us. My brethren that heareme this day, that have heretofore thought, that if you had fuch an e-ftate, fuch learning, fuch ornaments, and fuch friends, that then you were happy. Toperfwadeyouthatit is not fo, it would change your hopes and feares, your griefe and joy, and make you labour to be rich in Faith and good workes. It will be very hard to perfwade you to this, yet we will doe what we can ! to perfwade you, and adde certaine reafons, which may perfwade you to beleeve it to be fo; if God (hall adde a blefling to them that joyne the operation of his Spirit with them to perfwade you.

Firft, this muft needsbefo, in regard of Gods all-fufficiency, he alone is able to comfort without the Creatures helpe, clfe there were an iftfufficiency, and narrownefle in him, and fo then he fliouldnotbee God, if he could not fill our defires every way, even as the Sunne fhould be defe&ive, if it needed the help of Torches to give light. God is blefled not onely in himfelfe, but makes us all blefTed: It is the ground of all the Commandements. Thoa jhdtlovc&ndwor. (hip the Lord thy God^ndbim onely fha/t thouferve. Wee muft loue him with all our hearts, with all our foules ; Let not the Creature have any jot of them, becaufe all comfort is from God, Gcn.17.1. famGodallftfJ!-

ciext,

1

Kufon.

Hew to morttfic Covetoufwfie.

22S

cieht 9 walkebefore tPcah'dbcjerfui y that is, love me altogether, fct yourafTc&iononnoncbutme, yeenccdcj nor goe unto the Creature, all is in me. If the C:ca cure could doe any thing to make us happy, and not God, then we might ftcp out to it, butthccrca:urc can doe nothing to it, Gcdoncly is Allfuflicienc to make you perfect every way 5 though that the Creatures bcufed by God,yet n is only Gedthzt makes you happy, and gives you comfort, and not the Creature. Secondly ,ic mud needs be fo.becaufe of the vanity and emptineffe of the Creature, it can doe nothing but as it is commanded by God, hee is the Lord of Hofts which commandeth ail the Creatures, as the General! doth h is Army, A man having the Creature to help hiiiyt is by vertue of Gods Commandement; it is the vanity of the Creature,that it can doe nothing of it felfe, except there bee an influence from God: Looke not then unto the creature it felfe, but to the influence, a&ion, and application which it hath from Gods fecret concurrence vv ith it,what it is to have this concurrence and influence from the creature,you may fee it expreffed in this fitnilitudc. Take the hand, it mooves, becaufe there is an imperceptible from the will that ftirs it to the Creature moving, and giving] influence and comfort to us, it is Gods will it fliould doefo, and fo it is applied to this, or that a&ion. The Artificer ufing a hatchec to make a ftoole, or the like, there is an influence from his Art,that guides his hand and it; So the creatures working, is by a fecret con. couife from God, doing thus and thus. And to know that it is from God, you find a mutability from the

H h Creature,

Reaf.2.

I

Hiv to my:,-.: Ctvtte*

Creatu: ?hyu m *ta?.l

all o:hcr dungs ;s i: bcl

tbraeumes d vhcn y : all;

■•faile,tc . that there s God, :. Are van ..

ing.r j and ";

vhirdly, ftttm " afull to 1 *oke

r comfort from any ti :jmG. tileby

..rethattothecr:.; re. which onelybe-ichislc av. er. As

ittrtrt ~: from her

e-ures: if they faile, youforrow -if they €ot.; tfadycdotUsv

all py, all deligh:, all pkafure and defi:e, thisisa great fin, nay, if is the g:e::;.~: Gfl ; Asai Irery is greateft (in, l>e; i fevers and diflbtos the rr.. age ■• io i; is the greateft, be fevers 115 from

God. and makes BS cleave to the creature.

Tr.e Btt ~econfe;~. .isrokeepc

fTomlL.Vz :::e: w;:.-' :'-

ryoffeeldog "iem, butfpead . holeriirefo

I I his is t: EtetcbdMgt A) areibm j'.edcd, men

Ipend fo much time in a the; cfaei :.

5$, and have no time at all to ferve God in ; are bufie about riches, honour. :c, or r

whereon thei: fancies doe pitch, butifthisbedige-fted, it will reach, you to feekc a God who

difpoftth

difpofc 9 whom the hTues of life and

: good or bad belong. Confukt wi.hyourfelves^ and you (hall fiodctha: the reafon where;ore you doc feeke for outward con. or comfor:. :iSz ycu doe thinke it will doe

good if youhivci:, or hurt if you have it nor. ou are giving thic to the crea.ure, which only belongs to God,£/*J 1.2 3. if the idols begtas, Us them deeg.:.; n n^Gnth the Lord. The fcope of this place, is to caft off the whorifh and acukerifb affection of! k that have an eager and unwearied defire after -:.= . by fhemng that they c:nno: doe us ::: d or hurt. Therefore God puoiflisd D*vit exceedingly for numbering of the people, becaufe! :..:: hee thought th^y could ftrengthco him sgainft his e.-.etniesv ..r .. oi Godshelpe,there£oTe/*r.fc$. i^j Thus faith the Lord, Let not the mfe nun glorj in bis] tmoe, nut her let the mighty nun gUry in hu might ,f not the rich man gU' riches. But Let him thst glo-

.: ,thgt he underjidndeth tens * Imn the Lor J, that execs tedloving kindneffc, judge mi *minfj*tmifmJeiB£Mtk. As:: ~ee hmmi hive;!:-'.:: tfcefc rhirg; :o_li ziz \ :u gDofartuft; tafeiPeK fome reafon tha: you might feeketbem, bet there is nothing in the. vou (hould defirethem, for it

is I onely that execute Judgement and Mercy, all J izd evill is from me, therefore fjdme 6i. wee have this caveat given us : If riches imcrufe, fet not jour bents ufon them y wugnife not jomr fclves for them and in tbem^ for all comfort is from God <y> elfe you might fet your hearts on tbena,

Hh 2 btf

How to mattifie CovetonfhcJJk,

Oiject.

Jnfaer,

ob\ec~t. An{wer<

,buc now all power and kindnefle is from hinij thcre-

j fore your wealth camoc doe it.

Biitkmiybeobj?<5hd, th.it God doth comfort us, and mike u; happy in this life.by meanes, and that riches are the meanes, wherefore then may wee not £eeke to them to get this comfort ?

Tothis I anfwer, that God doth reward every mm according to his woiks, not according to his wealth, yea, hee can comfort us without thefe, for hec is the God of all coniolation, 2 Cor .1.5. and thac hac h indu-five and exclufively all comfort in him and from him, none without him •> If we thinke to have ic from honour, wealth, or friends, we deceive our felves, for they are vaine and profit nor, 1 Sam.12.15. Tumeyee not ajide y for then Jhould you goe after vame things, which cannot profit you, nor deliver you, for they .are vaine. All thefe things without God will profit you nothing. But will not wealth and friends pro'fit us t No, not at all, they are vanity, they are empty in themfelves, they cannot doe it, they are in themfelves but vanity • having the Creature you have but the huske without the graine, the (hell without theker-nell, the creature is but empty of it felfe, except God put into it a fitnefletp comfort you, all is vanity and nothing worth, and this vanity is nothing but emptu nefTe. Andthisfervesto corred: the thoughts of men, who thinke that if they had fuchan eftate, and ail their debts paid -IF they had fuch and fuch friends, that then all would be well with them, and who is it that thinkes not thus? But let thofe that entertiinc fuch thoughts, confider the vanity of the Creature ;

All

How to mortifie Covetoufneffe

229

AH our fioncs proceed from the over-valewing of the creature, for finne is nothing but anav^riionof the fo.k from the immutable God to the Creature. La* bo;.r then to conceive of the creature aright, that it is vairte ; this will keep? you ari ht, and hinder you from going from God and cleaving to <he Creature, To pretfethisfc rther, confider thefc4. things:

Firit, if you goe another way to worke, all you fee and feeke comfort in the creature (hall be labour loft, for it is not in the power of the Creature to yeelde you any comforr; If you bufieyour felvcs with fee-king, of comfort from it, you will walke in a vaine (had o w, Pfa 1.7^9. 6. Surely ever) man walketh in a vaine fhadow, Surely they are disquieted in vaine. He health up j riches y andknoweth not who flra/lg.ither them. If we iooke for comfort from riches, we looke it bit from a fba-do w, all our labour is in vaine.

There is a ftndow of the Almighty wherein fome men walke, where they ft ill bee fure to findc this coin fort, others there are that walke inthefhadowof the Creatures, in the vanity of their mindes, feeling comforc from it: Thofe who thus walke, fliall be deceived. A fhadow though itfeemctobefomething, yet it is nothing, ic map (eemc to have \ he lineaments of a manjOr fome other c. eature, yet it is nothing: So chefe outward things may feemetohave fornethingj in them, but yet indeedc they have nothing, thofej that feekc for comfort in them, commit two evils,; ler.i. 14. They forfake God the Fmniaine of living water,\

1' anddigge unto themfelvespits th/it will hold no watery God | having all comforts in him, comforts never failing, Hh 3

becaufe

How 10 mortife Ccvetoufaefie.

becaufe there is a Spring of comfort in him, yet weep forfake hira, and diggepits, which if they have any water, it is but borrowed, and not continuing, and that water which they have is none of the beft, it is muddy, and will not alwayescontinue: Wherefore picch your affe&ions upon the true fubftantiall good, not on vanities. If wee fee a man come to an Orchard full of goodly f ruite,and hee (hould onely catch at the fhadow of them, netling his hands, and fpending his labour in vaine, we would account him either a foole, or a mad man ; yetweinthedearcSun-fliineof the Gofpell (ftich isourmadneffe) catch and feeke afcer fhadowes,with trouble of minde,and forrow of heart, neglefting the fubftance.

Secondly, confidet that you feeke your happineffe the wrong way, that is,you ieeke it in worldly things, they are-not able to helpe y ou,becaufe they reach not to the inward man, the body is but the (heath and cafe, our happineffe lies not in it 5 So in the creatures, their happineffe confifls not in themlclves, but in fomething elfe, It lies in obferving the rule which God hatfi appointed for them. The fire obferving the rule which God hath given it, isfure ; fo of water, and fo of all creatures animate and inanimate, the happineffe confifteth in obferving the rules which God hath prefcribed unto them.The Law of God is a rule that wee muft walke by, following it as a rule wee nre happy, that doing well, and obferving the Commandements make us happy : Hec that keefetb the Commandements fhall live in them : Hethatdepar-teth from them is dead. Every motion of the fift

out

Uowtomortife Covetoufnejfe,

1?I

out of the water is towards death, but every motion of it in the water is to life So let mans motions bee towards God, and then they are motioistolif.jbut Jet him moveafter outward things, and iris a motion towards death and mifery, and therefore if you feeke this comfort from outward things, you goe the wrong way to get it.

Thirdly, confider that you make a wrong choice, you feeke not that which will doe it s if you feeke for this comfort in God, all is in one place h but if you feeke for it in the creatures, you mufthaveamulti tudeof them tocomfortyou ,• It that they could com. fort you, you muft have health, wealth .honor^f iends, and many other things, but there is one thing onely will doe it, if you goe the night way to get it, you drill finde it onely in God 5 Martha , (Tie was troubled about many things, when as one thing onely was neceffary. If ycu looke for comfort in earthly things, you muft have a thoufand things to help to it, Butgodlinefliwhich hath the promifes of this life, and of the life to come, doth yeeld this comfort of it felfe, if you feeke it in it.

It is a great advantage for us to have ail the comforts in one thing: Godlineflfe onely hath all thefe comforts, therefore feeke them in it.

Fourthly 5 confider,that that comfort and happineiTe which you have from the creature, is but a dependant felicity, and it is fo much the worfe, becaufeitde-, ipends on the creature, which is mutable and uncer-j ! tain; how much better is it to deped on God,io whom lis no fludow of variety or change. Every creature j ' ^^^ isi

1 ' ' IM —^^ l *^^^^—^—»^w—p uiMinnij —11 111 1 1 !■»«■ ■ . ■ ■ 1 MMM « 1 ■ ■ »

How to mortife Covetoufnefe,

is weaker, by how muchichathdcpcndance on another, and ih arc you weaker, by how much the more you dv-pend on outward things ; If.you depend on friends, they may change their affe&ions,and become your enemies, or death may cake i hem away, and then your happinefle is gone: If you depend on Riches, Prov.2^ Wilt thou fet thy eyes en that which is not ? for riches cert finely make t hem/elves wings ^ And flit away as an ! Eagle towards heaven >iv\& then your happineffe is gone: bucifyou {eekefor,and place you: happineffe in God, in whom is no change or alteration, then it is perpetual!. A dependancy on things that are mutable, will yeeld no comfort, becaufe God will have all ro depend onhimfelfe. Therefore, the i Cor. i. go. chrifil of God is made nnto us wifedome andrighteoufnejje^ and fan-clification, and redemption, that no flejli might rejoyectn it felfe, but that he thaiglorieth might glory in the Lord: for this end, God hath conveighed Chrift unto us, that he might make us bcleeve that we fare not the better for any Creature, and that fo we might rejoyce onely in the Lord ; Therefore hee that made Chrift Redemption from all evill, that he might f urnifli us with all good, Chrift bath redeemed usfrom hell and mi-fery, and from want of good things, feekenotthena dependance on the Creature, thinke not that it will) better you, and this will make ycu to depend on Chrift; Therefore for thefe regards, correct youro-pinion of worldly and outward things, and judge of them with righteous judgement, depend onely on God, if you will have him to be yourPonionashee was the Levite*, refufe himnotasthelfraelxesdid,

depend'

H$w to mottifie fovetoufnep.

*3J

depend upon him in good earneft; A little, you fay % wii h Gods blefling will doe much s Labour not therefore, neither toile you to leave great portions to your children, the common pretence that men have for their Covctoufneflc, for though youleave them never fo much, if Gods blefling be not on it, it is nothing, it can yeeld them no comfort, yea, many times it is an occafion of their hurt. If then Gods blefling be all in all, if that onely can adminiftet comfort, and make us happy, I would aske you this Queftion What if you did leave your children onely Gods blefling, would it not bee Sufficient though you left them little or nothing elfe, you thinke not fo, and yet whatsoever you can leave them without Gods blcf-fing, is nothing worth h Preachers labour much in this, to draw you from worldly things, and all to little purpofe • it'muft be Gods Teaching,that perfwades within which rmifteffe&it^ you muft therefore cake paines with your hearts, the generality of the difeafe fhcwesthatitishardtobe cured, labour therefore to finde out the deceits which hinder the pra&ice of thefe things,which are thefe :

One Deceit that deceives them ,is, that they are rea- 2> dy tofay, that thofe things arc the bleflings of God. Why (hould we not rejoyce in them: fo afBi&ions, £"*&* they arc crofles, and therefore grieve for them; If thefe then did not abide to our bleffednefle,why count we them bleflings ,and account poverty as a crofle?

To this I anfwer, that if you take them as bleflings,} An f"* you may rejoyce in them as the inftruments by which God doth you good 3 bleflings are relative words,

How to mortifie Covetottfneffe.

they have reference unco God, if you confider them without reference unto him,thcy ceafe to be bleffings. therefore if you confider them meerely asbleffings, you may rejoyce in them. Now yee receive them as blefiings.

Firft, U you depend upon God for the difpofing, continuing, and want of them, if you thinke you (hall enjoy them no longer than God will • If you thinke thus with your felves, wee have wives, children, friends, andriches, tistrue, we have them, butyet they fhall not continue with us an hour or minute longer than God will: If you thinke foin good ear-neft, then yee rejoyce in them as bleffings. A man that is relieved when he is in danger, lookesmoretothe will, than to the hand of him that helpes him: Wee looke more to the good will of our friends, than to their gifts: So wee fliould looke more unto Gods will and pleafure,than to the benefits he beftowes upon us 5 The confideration of thefe things asbleffings, muft raife up your thoughts to heavenly things, to confider, that whatfoever is done on earth, is firft a<fted in Heaven : TheSunneis firft eclipfed there, and then here: So that your eftates are firft eclipfed there, before that they are here -looke therefore on God, and on thefe, as meerly depending on Gods will, and then you enjoy them onely as bleffings.

Secondly, you looke on them asbleffings, if you looke upon them, fo as to know that you may have them in abundance without any comfort $ Inftruments have nothing of themfelves, whatfoever they have is put into them.

. A

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A man may have friends, and all other outward things, his mountaine may feeme to beftrong, yet without Gods bleflingonthem, hee may wane comfort in them 5 When as you thinke this, that you may have thofe things without comfort, it is a figne that your eye is on God, that you looke on them onely as the Vehiculars 7 or condudtpipes to convey comfort. The aire yeelds light as an Inftrument, though it have no light of it's owne, the water may hcate, but not of itfelFe, but by the heat which is infufed into it by the fire; fo if a mandrinkea potion in Beere, theBeereof it felfe doth not worke, but the potion worketh by the Beere: So it is with all outward bleflings, they of themfelvescanyeeld you no comfort at all, but if they would yeeld you any, it is by reafon of that comfort which God purs into them.

Thirdly, you doe then en joy them as bleflings, if you thinke you may have comfort without them ; The ebbing and flowing of outward things, doth not augment your comfort, or diminifh it. Thofe that have not any outward bleflings, may have more glad-neffe and comforts in their hearts, than thofe whofe corne and wine are increaled, Pfalm.^j. Thofe who have but a fmall Cottage, and a bed in it, are many times more happy, more healchy, and deep* more quietly then thele rich men, whofe wealth will not fuffer them to fleepe, Ecclef.5. 12. Many there are that feeme to wane all outward bleflings and Com fons, yet are full of inward comforts and delights. Many there are, who like Paul and the Apoftles, feeme to have nothing, and yet pofleffe all things. As it is

How to mortifie Covetettf/iefle.

Deceit.

all one with God, to helpe with few or with many, fo he can comfort with few friends and externall blef-fings, as well as with many $yea, hee can make a little which the righteous have, more comfortable than all the revenewes of the ungodly, be they never fo great*

That which hath beene faid of bleflings,the likeal-fo may be faid of croffes, you may grieve for them if you take them ns croffes, but withall take heed that yee account not thofe things crofles, which indeedc are no croffes: want was nocrofTe to Paul, nor yet imprifonment, for in the one he abounded, in the o-thcr he fung j it is advantage unto us fometimes to have outward bleffings taken from us. It is advantage for us to have blood taken away in a plcurefie « It is good fometimes to lop trees, that fo they may bring forth more fruit- fo it is good for us many times to have crofles for to humble us, andtobringusneere unto God, yet we may forrow for the loflc of thofe things, and take it as a erode. If you can (ay this from your hearts, that yee are not affli&cd, becaufe yee are madepoore, becau(c your wealth is taken from you, but becaufe it is Godspleafure to take it away from you, either for the abufcof it, or elfe to punifti you for fome other finne. So that if vou be caft into fome fickneflc, you may not grieve for itas a crofle meei ly, as it is a fickneflc but as you conceive the hand of God in inlaying it on you as a punifliment for your Sin nc.

The fecond Let, and Deceit is, theprefentfenfe and feeling which we have of the comfort that comes )rom abundance of outward things, therefore what-

foerer

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foevcr is (aid to the contrary, isbutfpecularionsand phantafics: men arc guided by fenfe which cannot be deceived; wee findc and feele comfort in thofe things by experience, wee fee a reality in thefe things, and therefore whatsoever you fay to the contrary, is but in yaine,and to no purpofe.

To this I anfwer, that you muft not judge of things according to Senfe, for Scnfi was never made a Judge of God to judge of thefe things, bar judge of them according to faith and redified reafon, which judgeth of all things chat are to come, that are pad, and pre* fent altogether, and fo can beft judge of thefe things as they are.

Now, for to helpe your judgement in thefe things.

Firft, confider what the Scripture doth fay of them, what it doth fay of pleafures, friends, and riches, the Scripture prefenrs things as they are, and thattells you that they arc but vanity of vanities,all is but vanity.

Secondly, confider the judgements of others concerning thciri who havebeencontheftageof afflidi-ons, and have abounded in good workes whilcft they lived, but are now gone.

Thirdly, confider what you will judge of them at the day of death, then men are awaked, and fee thefe things as they are indeede, and then they bemoane r hemfelves, that they have fpent fo much time in fee-king after thofe things that will not profit them, and fpent fo little time in looking after falvation.

Iudee not of them as you finde them forthepre-fent, but likewife as<you flull finde them forthe time 1 to come, judge of altogether.

Ii

A*f*

I

Now

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Hoxvto wortifie Covetoufoefie.

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Now,for Setfe % you rauft underftand 3 it is double.

Firft, there is a ftnfe and feeling of the com fort of the Creature, as a man that isbenummed with cold., is refreshed with fire, or a man chat is faint and feeble in hearths refrefhed with Wine.

Secondly, there is a fuper.eminent comfort, p ; o. cceding from an apprehenfion of Gods favour towards us, iogivingthefcbleffings to us.

There may be an inward diftemper, which may make our. joyestabe hollow and counterfeit. There miy befadn:(Teofheart,whercthere is outward joy, becaufe there is an inward and Supcr-eminemSenfes, which affe&s the heart another way, and therefore Ecclef.i.2. Ic is called made Ioj, becaufe wemindeir not. It is the Ioy of lojes^ and life of comfort, that is from within, that proceeds from the inward man 5 As the foule is ftrong in health, fo it findes more comfort both in externall and Super-eminent com. fort. Graces are to the foule, as health is to the body, the more and the greater they are, the more com-forttheyminifter.

But ycemay fay, that the Creature can adminifter its owne comfort,and of it felfe.

To this I anfwer, that there isanaptnefTeandfit-nefTe in the Creature to comfort us, but yet it can yeeld no comfort without God • wherefore keepe your affe&ions in fquare, have fomuch joy and delight in the Creature, as the Creature requires, and no more- If your affedions hold a right proportion with.their obje&s, they are arighr, therefore thus farre you may joy in the Crcature,and no further.

Firft J

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Firft, you may joy in it wi:h a remifle joy, yec may alfo forrovv with a remifle forrow, ycc may joy in it as if yec joyed not, and forrow ink, as if you forrowed nor.

Secondly, you miy joy in them with aloofe joy, andaffe&lon, asthey fitloofetoyou, foyoumayiit loofetothem, iC?r. 7^29,30,31. Brethren^thetimeis fhortjt remaineth therefore' y that thofe which have wives be as if they had none, th it thofe that weepe, bee as if they wept not, that thofe that rejoyce, as if they rejoyced not, and thofe that buy 5 as though they poffejfed not, andtkofethat ufe this werld, asnotabufwiit y thatis, LetyouraiFeftionsbee loofetothefethings.Take any ofthefe outward things, you may caft your affe&ionon checnina loofernan. ner, goe no further than this, thefafhionof the world paffeth away, yee may be taken away from it, and it from you, therefore affeft it no otherwifc than a iran-fitory thing, and with a loofc and tranfeunt atfe&ion, willing to depart from it, whenfoeveritfhallpleafe God to take ic from you.

Thirdly, you may love them with a dependant af-fc&ion, they are things of a dependant nature, they have no bottome of their own to (tend upon, they only depend on God,andfoyou may love them as depending on him, eying the Fountaine, asdnottheCi-fterne from whence they flow, takenot light from the Aire, but looketotheSunne from whence it comes.

The third Deceit is afalfereafoning. Wee fade it otherwise by experience; We fee that a diligent handmaketh w&, and bringeth comfort, wee fee that labour bring-I cth learning, and for the labour which wee take to get 1 it,

Deceit.

How to mortifie Covetoufnefie,

it,in recompence of it,it makes us happy. tAnfo. To thislanfwer, that this claime doth not a!wayes hold, God breakes it many times: Riches come not alwayes by labour, nor comfort by Riches, the labour profiteth nothing//*/. 12.71. Except the Lordbulldthe h$ufe y tbey labtur in vaine that build itiexcept theLcrd keepc the Citj^ the watchman watcheth but in vaine. It is in vaine to rife up early, togoeto bed late, andtoeate the bread of carefulneflc, yeefliall not reape the fruit yeexpe<a,unle(TeGodbe with your labour. If Chrift I be abfent,the Difciples may labour all night and catch I nothing, but if hce bee prefent with them, then their labour profpercth, then they inclofe a multitude of Fifhes : So when we labour and take paincs, and thinke to bee ftrong in our owne ftrength, without Gods helpe, wee goc to worke with a wrong key, which will not open, but if Gods hand be in the bufi nefle,we doe it with great facility and eafe,which G od hath appointed wee mould doe. You may iee this in Iofeph y God purpofed to make himagreatman;fee with what facility he was made the Governor of £-gyft y next to Pharaoh, without his owne fecking, and beyond his expectation: SoitwaswithJ/frofa*/, fo with David 5 God appointed to make them grcat,and therefore they became great, notwitbftandingallop. poficions. On the contrary, let man goc on in bis owne ftrength, and he (hall Lbour without any profit at all: hence it is, t hat many times wee fee a concurrency of all caufes, fo that wee would thinke that the effe&muftneedsfollow, andyctitfollowesnotj and if it doc follow, yet we have no comfort in it. ' Firft,

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Firft, becaufe God makes an infutablcneffe and difproportion betvvixc the man and the blefling, as betweene Judas and his Apoftlefhip : A man may have tables well furniflhed, riches in abundance, a a wife fit for him, and yet have no comfort in them, becaufe God puts a fecret difproportion betwixt him and them.

Secondly, though there be aconcurrence of things, yet God may hinder theeffed, fometimesforgood, and fometimesforevill, as£///7;*Vfervant was ready in the nicke, when the Sbunamitt came to beg her pof-feffians and lands of the King, 2#/>£.8.5,<5. Heewas then telling the King how Elijha had reftored her fonne to life: So tAbt&hm when he was to offer up his fonne ifaac, in theinftant GodfentthcRammeto be tyed in the bu(h: So Saul when he had purpofed to kill David, God called him away to fight with the Philiftims, and as God hinders the effe& tor good, fo he doth for evil!:

Thirdly, God doth it fometimes, by denying fuc-ceffe unto the caufes. Thebattleisnot alwaiestothe ftrong. When there are caulcs, and the effeft followes not, it is becaufe God doth difpofeof things at his pleasure, and can turne them a contrary way 3 health and comfort, joy and delight follow not outward bleflings 3 exce pt God put it into them.

The fourth deceit is this: Thefc things are cer-taine and prefent, but other things are doubtfull and uncertaine, wee know not whether wee iliall have them or no.

To this I anfwer, it is not fo, future, fpirituall and

K k eternall

Gcn-i2*ij

4

Deceit,

oLjecl. Anfw.

*4*

How to mo j 'ti'fie Covetottfneffe.

eternall things are not incectaine, but thefc things which we enjoy here are s thofe things we here enjoy, and wee alfo our felves, are fibje&to changes aid alterations. Wee arc as men on the Sea, having ftormes as well as calmcs: Wealth and all outward bleifings are but tranficory things, but faith and fpi-rituali things are certaine, and endure for ever. Wee have an Almightie and unchangeable God, andim-1 mortall, incorruptible inheritance, which fadeth not away,refervedfor us in the highefl Heavens. In ten. porall things, who knoweth what fhall bee to morrow < In them thou canft not boaft of to morrow, but asfor fpirituall things, they are certaine, they have no ambiguitie in them ; But the maine anfwer than I give, is, that here wee mud ufe our faith. Confi-der the grounds on which faith relies, and then the conclufion and confequences that arifc from them ; take heede to them, and be not deceived . If yee beleeve God to betherewarder of all thofe that trufi: inhim, as you fay hee is, why reft you not on him, why arc not yee contented with him for yo^rportions, why thinke you not him Efficient i If the Creature be God, then follow ir, but if God bee God 0 1 then follow him, and be fatisfied with him • Labour therefore for faith unfeigned, and waike according to it.

If then it bee vaine and finfullto feekehelpeand comfort from any creature, or from riches, and to thinke that they can make us live more comfortably . Hence then confider the finfulnejfe of it, and put it into the Catalogue of your other Smnes^ that formerly

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How to mortifie Covetottfnefe.

*4J

you have hadfuch thoughts. Every one isguilticof zhisjinne, more or leffe: and this is a///wnotfmall, but of an high nature, it is ldolatrie.

In the time of ignorance, Satan drew many men to groffe ldolatrie, to vvorfhip ftocksandftones, but now he drawes them to another ldolatrie, lefleperceptl ble, and yet as dangerous in Gods fight as the other, who is a Spirit, andcandifceuieand pry into it; Let us therefore examine our hearts, and confiderhow much wee have trufted the Creatures ; Let us con-demne our felves,and reftifie our judgements to judge of things as they are • Let us not thinke our felves happy for them; Let us not thinke our felves bleffed in them, but onely in Chrift, becaufeitis not in their power to make us happy.

If wee have fo joyed in thefe, or loved them fo, as to love God leffe, it is an adulterous love and joy. Wee have no better rule to judge of adulterous love, than this, when as our love to the Creature, doth let fen our love to God.

Now, left webe deceived in our love to the Creature, I will give you thefe Signes, to know whether your love be right to it or no,

Firft, if your affc&'on to the Creature caufe you to withdraw your hearts from God, Ier.i7.$. Curfed be the man which makethfiefh his arme } andtvhofe heart departed from the Lord. It is a figne wee make flefh our arrne, when wee withdraw our hearts from God, wee make the creatures our ayme, when they withdraw us from God, iT/w.y.j. Sheethatisarviddowindeed, truflcth in God, and continue thin applications night and

Kk 2 day,

Signes.

How to mottifie Covetottfncffe*

2

Signe.

3 Signe.

4 Stgnc,

day, this is a Signe that they truft in God, becaufe they pray unto him. Confider what your conversion is, whetheritbein heaven or no, Phil. 3.20. Our conversion is in Heaven. The negle&ing and not minding earthly things, in the former Verfe, (hewethhimnoc to be of an earthly converfation, the more our heans are drawne from God, the more are they fet and^fixed on earthly things.

Secondly, confider what earthly choice you make, when as thefe things come in competition with God, and Spirituall things, what bills of exchange doe you make, doe you make you friends of the unrighteous Mammon, not caring for the things of this world, when they come in competition with a good conscience, or doe you forfake God, and flicketo them?

i Thirdly, confider what your obedience is to God, whether his feare be alwaics before your eyes., or whether Riches fet you on worke or no : what mans obedience is, fuch is his truft 5 ifyce obey God, then yee truft in him, and if ye obey Richcs,then ye truft in them,and not in God.

Fourthly, confider what your affeflions are: nothing troubles a holie man, butfiimc, the which makes him feeke belpe at Gods hands, and not in thefe. On the contrarie, nothing troubles a worldlie man, but lofles and crofles, Sinnc troubles him not at all •, by this judge of your love to Riches, whetheritbee right or no.

Thus much for the firft gencrall Do&rine. Wecomcnowtothcfecond, which is this.-

rb

How to mortifie CovetoafneJ/e,

245

That Covetoujheffcis tobemortified } llm CovctouJnefJe\ Dccl.z. is unlawfully all know it, the things therefore that ( will beeufefull in the handling ofihis point, willbcc | to fliew you what CevetoufieJJeis, and why it is to bee Mortified.

N ow to flhew you what it is. Covetoufnejj'e may bee defined to bee a finnef ull de-fire of getting^ or keeping money, or wealth inor-dinatelie.

Rrft, his 3 finnefull defire, becaufe it is a lift, as lufting after pleafuie, is called yoluptuoufnefle: It is alfo inordinate, the principle being amiflfe, and-Jike* wife the objedh The principle is amifle, when wee overvalue riches, fet a greater beautie on them than they have,and feeing them with a wrong eye, wee luft: after them, by reafon that wee over-value them, and thus to over-value them, is to luft after them, and to thinke that they can make us happy, is Idolatrie. The objed of it is asbadastheprinciple, whenastheerd is either to raife us to a higher condition, or to fare dcliciouflie every day, or elfe to fpend them in fome Iuft.as well as to keepe them.

Secondly, it is of keeping or getting money, getting ic inordinatelie, fecking it by wrong meanes, or of keeping it. Firft, in not beftowing of it on our felves as we ought, there is Tenacitie of this fort amongft men, Ecclef. 5.15. There is afore evill under the Sunne, namely^ Riches kept by the owners thereof to their hurt , when as it is comely for a man to eate and drinke, and to enjoy the good of all his labours that hee hath taken under the Sunne^allthe dales tf'his life which Godgivethhim,for

K k 3 this

How to rnortiflc Covetoufnefie.

otfeft* Anfw.

this is bispertto»,d.nd thus to rejoyce in his labor, is foe gifcofGod } £^/^5.i8 5 ip-

Secondjy, thou in not giving to others, art too ftrait handed,having goods,and feeing others to want.

The laft and chiefe thing in the definition is, inor-dinatelie, that is, which is befides the rule. A thing is laid to bee inordinate, when as it is befides the fquare that a man doth,and in doing thus,we doe amifle.

Now, this affe&ion is faid to be inordinate in thefc foure refpe&s.

Firft, when wee fe&ke it by mcafure more than wee fliould.

Secondly ; when vvee feeke it by nieanes that wee I fhouldnot.

Thirdly,when we feeke it for wrong ends.

Fourthly, when we feeke it in a wrong manner.

For the firft, wee offend in the meafure, when as vvee feeke for more than God gives us 5 that which God gives every man,that is his portion hetc } Ecclcf.j. 18. and he that defireth, and with holdeth more than his portion,is he that offends in th w meafure,Pr<?. 11. 14.

But how (hall I know Gods Will, and what my portion is i

Ianfwer, by the event.Seein what eftate and condition God hath fet you; See what eftateheehath given you, that is your portion, and with it you mull bee content,God hath a Soveraigntie over us, we arc but hisfubje&s, and muft be contented with wh.it he gives us, you are contented with that your fathers or your Princegives you, therefore you muft receive that which God beftoweson you with all humilitie,

and'

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and thankefiilneUc • If wee be foundly humbled, wee Will confefTe our felves worthy to bee defiroyed, j Ezek.36.32. wee will confefTe with/4f0£, Cen^no, That we are unworthy the teajl of Gods mercies , that the lea ft portion is more than wedefcrve. Theproci^all being humbled, was content with the leaft place in his fathers houfe,to be as one of his houfhold iervants, and fo wee ought to bee content with that portion which God haih given us 5 be it never fofmali,bccau!e it is more than we deferve, and if wee defire and feeke formorc,this defire is Sinntfull. %

Secondly, as wee ought not to feeke wealth, more than is our due.- So wee ought not to feeke it by un- j lawfull meanes, not by Vfury, Gaming, Oppreflion, 1 Fraud, Deceit, or any other unlawfull meanes. I adde \ this of Gaming, becaufe it is unlawfull, though it bee little confidcred, for it is no meanes that God hath, appointed, or fancied to get money by, becaufeit-is neither a gift nor a bargaine •, I difpute not now : whether playing for trifles to put life into the game; bee lawful!, but of gaming with an intent to get and . gaine money or wealth:This I fay is unlawfull means, and fuch as have gotten money by fuch meanes, are bound to make reftitution.

Thirdly, when the end ofourfeeking after money j h wrong, then our affection is Sinnefull^ as if wee feeke it onely for it felfe, that we may be rich, or to beftow it on our lufts 5 and make it our ends, and not for ne-cefTaries onely, and fo much as fhall ferve our turnes: when we feeke thus, wee feeke it in excefTc; Hee that defires money for a jorney, defires no more than 1 will

-~—<s

I will fervc to defraie his cofts,and expences in his jour jney • So if a man defires money for any other end, he defires fo much as will ferve for that purpofc, and no more; So in other things: Hethatisficke, defires fomuchPhyfickea's will cure him, and no more. So wee ought to defire as much as will ferve our necefTi-ties and no more. But if wee defire it for our ambition, pleafure, or any other by-refpe<3, this defire is Sinnefull and inordinate 5

Laftly, it is inordinate, when wee feekein a wrong manner,which confifts in thefe five particulars.

Firft, when wee feeke it out of love unto it, and this manner of feeking is fpirituall adultery, fames 4.4. Tee adulterers andadultereffes >know jee not that the ffiend-Jhip of the world is enmitie with God y and whofoever is a friend to the world, is an enemie to God ; If wee bee in love with it for its owne beaut ie, hisSmnefall,\tis fpirituall adulterie.

Secondly, whenasweefeekeittotruftinit, when asweethinke wee (hallbee the fafer by it, and make it our ftrong Tower, Tet he that trujleth in riches jballfall^ Prov. 11.28. And therefore if wee havefoode and raymem, we ought therewith to be content,! Tim.6.%, and not to truf in uncertaine riches.

Thirdly,whenas weebeehigh minded,and thinke our felves to bee the better men for it, when as they make us looke bigger then we did before 3 as common-lie thofe that bee rich doe; Therefore 1T/V6.17. Paul bids Timothie charge thofe that are rich in this world, that they be not high- minded.

Fourthly,when as we feek it to glory in it, as David

he

How to mottifie Covetotifnefic

M?

hee would number the people to glory and (tuft in them 5 this is finnefull,/if he thatglorieth, muflgloriein the Lord>and not in them, i Cor. i. 31.

When as wee fcekeit with too mwch hafteand es-gerneffe, when all our dayes are fori owes, travell and! griefe, that our hearts take no reft in the night, Ec-clef. 2.13. When as weefeeke it not (laying Gods lea fare, fuch a defireis inordinate, importunate and fin-full,! Tim .6.9,10 .jhofi thatwillberich ,that is,fuchas make too much hade to be rich, fall into temptation, and a fare, and into many foolifh and hurtfull tufis which draw men into perdition anddefiruclion^ And fierce them through with many(orrotves.

But now you will fay, that riches arethebleffing of God,and will demand of me whether wee may not defirerichesas they are bleffings.

Ianfwer, that it is truethat they are bleffings, and reward of the feare of God, JV01/.22.4. By humility, and the feare of the Lord, are riches and honour. Therefore it is faid of David that hee died full of riches. ^Abrahams fervants reckoned them as blef-fingSjC7ffl.24.35. The Lord bath blefiedmy Mafier great-lj y andhe is become great , and he hath given himflockes and heardes, filver and gold, men-fervants and maidfervants , Camels and Afies Jacob counts them as bleffings, Gen. 32. 10. And Chrift himfelfc frith, that it is more blcffed to lend than to borrow; to give than to receive: may wee not then defire them i To anfwer this, wee muft know, that there is a twofold will and defire: Firft, a remifle will, which is rather an inclination than a will : Secondly, there is a peremptory will,

L1 which

Objeff.

Anjw.

*5©

Hot? to mortifie Qovetoufneffe,

which is mature 5 ripe and peremptory; with this latter will we may not defirc them, but with the former we may>lTim.6.$. If'tvee have food andraywent , let us be therewith content ; If any man hath a desire to bo rich y yet having food and raiment , Lt him not fo defi emore riches,but that he may be content with it.

Now, there is a double content; Thefirftis, as [when a man is ficke (to exprcflc it by a fimiliudc) he muft bee content, yet hee may pray for health, and I ufe meanes to get it with a full and p:rfe& will, yet with a depending on Gods Will. Soweebeingin want, miy defire riches and wealth with a full will, fitting in the meane time quietly under Gods hand, and referring and fubmitting our will to his Will.

Secondly, there is a content, wherein having diffident for food and rayment, wee luffer not our wils to goe aftually beyond the limits which God hath fet us- Therefore God hath promifed outward bteflings as a reward of tiis Service^ andpropoundethrhemas fo many arguments and motives to ftirre us up to feare him, and wee may defire them as his bleflings, with fuch a defire as this: when as wee fct bounds and limits to the Sea of our defires, which are in themfelves turbulent, and fo fubmitthem wholy to Gods Will. Chrift being to dre, had a willcolive, yetnotafullandrefolutewill, but a wiilfubordinare to Gods Will ^Father y if thou wih, let this cup pjjfe from mee, yet not my Willy but thy Will bee done. This Will was but an inclination, and not a will: So wee may will riches with a remiffe will and inclination, but not with a full perfeft will, that is, wee may not goe

about

ffow to mortijie Covetoufncfie.

2JI

about toget them with afulldefircand refolution. But how farre may a man defire wealth, where

muft he fct limits to his dcfires, where muft they bee retrained i

I anfwer,that hee may defire food and rayment,hce may defire that which is neceflaric for nature, without which hecannot live add fubfifb As a man may defire a fliip to parte over the Sea from one Countrie to another, becaufe hee cannot pafle over without it • fo a man may defire food andraymentin theSeaof his Iifc,becaufe without it we cannot finifh that courfe which God hath prescribed unto us.

Now,there is a three-fold neceffity : Firft,there is a neceffitie of expedience, as if a man hathajorneytogoe, Tistrue, hee may goeonfoote, yet hee may defire a horfe to ride, becaufe it will bee more expedient for him 5 fo you may defire with a remifTc defire, fo much as is expedient for your vocation and calling.

Secondly,there is a neceffitie in refpeit of your condition and place, as men in higher ranke and calling neede more than men of an inferiour degree, to main-tainc their place and dignitie- fo they may defire to have more than they, fo as they defire no more than will be fufficienttomaintaine them in that rankeand degree wherein they are placed.

Thirdly, there is a neceffitie of refrefhment, and you may defire as much as is needfull for your necef-farie refrefhment, as much as hofpitalitie requires, fo that you doe not goc beyond it. And in thefe three refpefts, you may defire God to give you as much

LI 2 as

Objett.

Anfxv.

*5*

How to mortifie Covet oufnejje

I

Reafon

as {hall be expedient for you,becaufe it is no more than,, nature requires.

Now befides this defire of things neceflfary, there is a defire of fupcrfluity andexcetfc; this defire pro. ccedes not from nature, but from luft, becaufe that we defire fuch weakh,and to ravfeour eftates,that we may beftow itonourlufts. Theend of this defire, is one-ly to farisfie our luftsandpleafure, that like the rich Glutton, Luk.i6. We might be well clad, and fare delici-oujly every day. Many mens lives are nothing bur play-! ing and eating,and eating and playing 5 and are led all-, wayesinthis Circle.

To defire Wealth to this or any other fuperfluous end, is very finfull, and it muft needs bee io for thefe Reafons 5

Firft, becaufe mans life ftands not in abundance of exeeffe. Therefore in Z«/m 2. ij, 14, 15, When as a certaine man fpakc to Chriftto'ipeakctohis brother to divide the inheritance with him, Hefaiduntohim, Man, who made me a judge or a divider over you ? and then bad the Company beware ofCovctoufntffefacaufe that a mans life confiHeth not in the abundance of the things that he pffeffeth: That is, though you ha\ e never fo much wealth, yet yo-j (hall not live the longer for it. Your life confifts not in it, no more do;h your com -forr,for they wil but pleafe the fight of your eies,they will not make you more happy than you are; Seeke not therefore fuperfluitie, for your life confijls not in abundance* Hee is but a foole thac thinkes that thefe things will make him happy, that thefe will make him rich, all that are not rich in God, arepoorc, and if they

thinke

How to mortifie Covetoufncfjc

2 5?

thinke themfelves happy and rich in theie things they arebutFooles.

Secondly, thedefire of fuperjluitie is finfull,bcca_.fc it proceeds from an cvill 1 oor, but this defire proceeds from an evill root and a bitter, that is, fromluft. It comes not from Gods Spirit, which bids every man to bee content with food and rairnei.t • nor yet from nature, which feekes not fuperfluities; therefore proceeding from luft, it muft needs be fintull.

Thirdly, what you may not pray for, that you may not defire nor feeke after; But wee may not pray for Superfluities, Pro. 30.8 jGive me neither pover tie nor riches: feed me with food convenient for mee,no; with fuperfluities, &c. And in the Lords Prayer we are caught not to pray for fuperflu.ties, Give m this day our daily bread ; tha: is, as much as is necefTary for us and ho more, therefore we may not defire it. Thefeekingof more than is necefTary, doth hinder us ^ as a fhooe that is too bigge, is asunfittotravaileaswcllasonc thatistoohttle.

Fourthly, it is dangerous, for it dorhchoakethe Word, anddrownemen in perdition; Therefore it is sugars prayer, Prov, 3 0.8, 9. Give me neither poverty nor riches, feed me wtth food convenient for mce, Itfll bet [ fullanddenythee ', and fay y Who is the Lord? Fulnefieand exceffe is alwayes dargerous: Full Tables doecaufe furfets, full cuppes make aftrongbraine giddy. The ftrongeft Saints have bcene fliaken with prpfper ity and exceffe; 'd$David 7 E&echias, Salomon, they finned by reafon of excefTe in outward things ^ it is dangerous : to be rich.Therefore it is Davids coimfell, Pfal.62. 10

L\ 3 ! f

Reaf,

How to mortifie Covetoufnefe.

Objefte Anjw.

If riches encreafe, fit n$t jour hearts uf en them : *A rich man cannot enter into the Kingdome of Heaven • it h eafier for a Cammell to goe through the cjeof a needle^ then for him to enter into Heaven. For if a nun bee; ich, it.sa thoufand to one but that hec trulcth in his riches, and it is impoflible that hee who trufteih in his riches, ftui] enter into Heaven.

Laftly,to defire fuperfluitie muft needs bee finfull, became that wee have an cxprefie command to the contraries i1im.%. ifweehavefiodeandraymcntjetus therewith be content-, this is the bounds which God hath fee us,we muft not goe beyond it.

If that it were lawful! for any man to have and to defire abundance, then it were lawfull for Kings, yet God hath fct limits to them: Deut. 17.17. Heefhallnot multifile horfes y nor wives to himfelfe^ that his heart turne not away 5 neither fball he greatly multiply to himfelfejilver and gold^ that his heart be not lifted up abeve his brethren God hath fetus downe limits and bounds, howfarre we (hall goe, therefore to pafle beyond them is finfull, but we paffe beyond them when wee defire fuperflui-ties,thereforethe defire of fuperfiuirieisfinfull.

Butmaynotamanufehis Calling, to encreafe his wealth f

Ianfwer, that the end of mens Callings,are not to gather riches ; if men make this their end,it is a wrong end 5 but the end of our Calling is to ferve God ana men, the ground hereof is this: Every man is a member of the Common-wealth, every man hath fome gifts or other, which may not lie idle; every m:n hath fome Talents, and rauft ufethem to his Mafters

advantage,

How to morttfie Covetosfncffe

255

advantage, and how can that be, except you doc good to men.- Every one is afervantto Chrift, and muft doe Gods worke ,• no man is free,every one is Chrifts fcrvant, and muft be diligent to ferve Chrift, and to doe good romen. He that hath an officc\muft be diligent and attend it $ every man muft attend his calling, and be diligent in it.

If riches come in by your callings,that is the wages, | not the end of our Callings 3 for that lookes oncly to j God, we muft not make gaine the end ofour callings : | There ate many that make gaine their GodlinefTe, i and the end of their callings ; Some preach onely ! for gaine, others ufe o;her callings onely for gaine . but if any man will make gaine the end of his calling, though hee may conceale and hide his end from men 5 yet let him bee fure that h ; e (hall anfwer God the fearcher of the heart for it. On the other fide, if a man by diligence in his calling have riches following him, hee may takethem as a bleffing of God beftowed on him, and as a reward for his calling. The diligent hand maketh rich. God wili fo reward it, nor that wee muft eye riches, and make them cur end. God makcsamanrich,andman makeshimfclferich. God makes us rich by being diligent in our callings, and uffng them to his Glory and mans good \ he doth caft riches on us: man makes him Tel fe rich when hee makes riches the end of his ailing, and doth not cxpeft them as a reward that comes from God : I expreife it by Jacob ; Jacob hee ferved Lab ah faithfully, and God blcffcd him, fo thathe did grow rich, he went not out of his compas and fpherc, he tooke the wages that was ^cl . given

How 10 mortifie Covetoufnefie*

Anjw, Rule i

given,

and becaufe chat Gods end was to make him rich, God enriched him by his wages, as a reward of his feivicc. The more diligent a man is in his calling, the more fincere and upright, the more doth God bleffe him, and increafe his riches: God mikes men rich, when he gives them riches without forrowes and troubles, when as they come in with eafe.and without expe&ation and difquier. Man makes himfelfe rich, when asthere is great trouble in getting, keeping, and ; enjoying them, when as hee ufeth his ■callsnrtoget ■ richcs,or when as he ufeth unlawful! meanes. The method God ufeth to enrich men is this - Hefirftbids them Secke the kingdom* of God, andtherighteou[nef[t^ thereof and then all theft things frail be adminifircd untv ■/&»as wages: Weemuftlooketoourducie, andlet God alone to provide, and pay us our wages.

He that cakes a fervant, bids him onely looke to his dutie, and let him alone to provide him meat, drinke, and wages: wearefervants, God is our Mafter> letus looketo our dutie, and leave the wages to him.

But whether may not a man take care to get wealth, is not a man to care for his eftate, toincrealeit, and to fettle it ?

Ianfwer, he may lawfully take care of it,obferving the right Rules in doing it, which arethefe:

Firft, he mud notgoe out of his compafTe 5 but walke within his o wne pale, he muft not ftep out of his owne calling into other mens, and in his owne calling he muft not trouble himfelfe with fo much bufinefle, as that he cannot attend, or that may hinder him in his private fervice unto God: if he doe fill himfelfe with

too

How tomitttfie Covcteufncfje.

*57

to j much bufineffe in his owne calling, or ftep inro o-thers callings, this is finfuil andinordina e : If a man in his owne calling fil himfclfe with fo much bufi-neiTe, that he cannot attend the things of falvation, that hee is fo muck tiied with them, that hce hath no leifure, or fpare time to fearch his owne heart, and to doe the particular duties necefftry to (alvation, hee then fayles in this, and finnes in his Calling.

Secondly,his end muft not bee amifle,hee muft not ay me at riches; Abrdham was pooi e, and fo was lac$b, yet God made them rich and mightie, they were diligent in their callings, and God brought in wealth 3 God calls not a man to truft in himfclfe, to make riches hisaymeandend, tofcekeexcefle, fuperfluitie, and abundance, to live delicioufly, to fatisfie our lu(Is and pleafures, our ay me muft be Gods glory, and the publike good, and then God will caft riches upon us as our wages.

Thirdly, let it be a right care,and not an inordinate care, there is an inordinate care which checks the Word, yoo may know whether your care be fuch an immoderate care or no by thefc three fignes :

Firft, if you be troubled in the bufines you go about, confiftmg either in defire, feare, or gricfc,when as we either defire fuch a blcfling exceedingly, or feare c hat we fliall not have it,or grieve much fortheloffeofit.

Secondly,when we feare we (hall not bring our eri-terprife to paffe, or attaine to that which we defire.

Thirdly, when we are troubled at it if it be not ac compliihed, and grieve when wee forefee any thing that may prevent it $ care being aright, fets head and

M m hand

Rtdti.

Rule 3, Signt \

Stgnez, Stgnc 3 ;

>58

How tomortifie Covctoufuefje.

£&ft* An[\v t

hind on worfcc; bu: when the affections are jud and r ght, there is no tumult or turbulency in them. When is a man covetous < lanftver, that then a man is a covetous man, when as he ruth defircsar finginhim, which are contrary to the former rules, and he refills ihern not, or die refills them (o vvcakely and feebly, that hee gets no ground of them; he feesnoreafon why hefhould re-fid them ; and therefore gives way unto them. A man is not a covetous man, nor an ambitious man, which hath covetous and ambitious thoughts, tor thefe the holiefl: men have s but he that hath fuch thoughts,and drives nor at all againd them, or elfe drives but weakly ,he is a covetous and ambitious man. A godly man may have thefe thoughts and defires, but hee drives drongly againd them, gets ground of them, and gives them a dechs- wound; but the covetous man he y eelds unto them- the godly man he gets the vidory over them.

Now this covetoufnefle is evill in it felfe h for firft of all, it is Idolatry and fpirituall Adultery, and then it is an evill and bitter root, having many ftalkes on it; he that doth doe any thing to hold correfponden cy wit h it, he that doth belong unto it, to him it is the roote of all evill, Luk. i5* It keeps men from falvati on, it choaks the good feeds fowne in mens hearts. Secondly, ir mud be mortified, for thevanitieofthe obje<3 is not worth the feeking; therefore in Luke 16. p. it isfet downemacomparifonwiththetruetrea-fure,and exprefled in thefe fourecircumdances : ircum. Fird^it is called the Mammon of unrigbteoufnefc and i wicked

How to morttfie Covet oufbejje,

^9

Circum. 3

Circum.

4

wichdrtcbts ;b<-caufe it makes men wicked, oppofcd tofpirituallblcflings which are the beft.

Secondly, it is leaft, becaufc it doth leaftgood, Circum* it prcferves us not fromxvill, ic doth theSouleno good.

Thirdly, it is but falfe Treafure,it hath but the (ha-dovv of the tiuc; it mines as if it were true, but yet it is but falfc and counterfeit.

Laftly,it is not our owne, it is another mans • riches are the goods of others, notourowne;Z#&:i6 # 12, and 10.41,42.

There are foure attributes given to riches: Firft, they are many things,and requite much labour 5 Mat* thd was troubled about many things.

Secondly, they areunneceflary ;Onethwgisnccef-fary. Thirdly ,Tbey xvillbe takenfromus. Fourthly they are not the beft, and therefore our defire after them mould be mortified.

From hence bee yet exhorted to mortifie this earthly member Covetoufnefle, which is Idolatry • a finne unto which all men are fubjed:: Young men though they want experience of riches, arenotwith-ftanding fubjft to this vice; but old menaremoft fubjeft unto it, though they have leaft caufe and rea-fon for it. ProfefTours of Religion are fubje<£l to it; many times it growes up with the Corne, and chokes it, therefore ufe cffe&uall mcanes to root it out of your hearts.

Firft of all, pray to God not to incline your hearts co CovecoufnefTe •, it is impoflibie for man, but eafie for God to doe it.

Mm a Sc-

3 4

Meanes.

arfo i

:

i Meanes

Meanes 3

H*w to mcrtifie CevcnufiKJJe.

Secondly, be humbled for finne $ wee arc fo cove-tous and defirous for money, becaufe wee were never humbled for finne fo much as wc (hould be, and this is the reafon why many would rather let Qhrifi goe than their wealth and riches.

Thirdly, u'e them to better purpofc than hereto, fore yee have done, ,rmke friends with them, and find fome better things to fet your hearts upon. Except you have a better Treafure, you will not vilifie and depart with thefc: Labour therefore for true Godli-nefle with conttnt, which is grcst gaines^ i Tim.6.6. which heales this malady, and takes away the falfe pretences of gathering, having, and affe&ing great riches.

FINIS.

Mans Spirituall death in Sinnc

wherein is both learnedly and profit My handled thefefcure I

The Spirituall Death in Sinne. .The Do&rine of Humiliation. ^Mercy to be found in Chrift,

Continuance in finne, dangerous,

Being the fob (lance of fever all Sermons upon

E p h e s.2. i, 2,3.

Andy oh hath he qnicknedjvho were dead in tresfiajfes and fins,&C.

Whereunto is annexed a profitable Sermon ac

LlNCOLNlS lNNE,On

Ge n. XXII. XIV.

Delivered by that late faithfull Preacher, and

worthy inftrum^nt of Gods glory,

IOHN PRESTON,

D r .inDivinity,Chaplaine in Ordinary to his Majefty, Matter of Emanuel Colledge in Cambridge, and fometimes

Preacher or lincolmei Iwne

The finrth Edition,

LONDON, Tainted by Q.M. for Andrew Crooke, 1641,

_.

\ ?^?9®$ <^r$ &&* ^^3 J^J* %&&> *tf^- && (f;? 9

EXCELLE NT

TREATISE OFTHE

SPIR1TVALL DEATH

IN SINNE.

EPHE S .2.1,2,3.

1 Andy oh hath he quhkned, who were dead in tre[pajfes

andfinnes, Wherein in times paslyt walked according to the courfe of j this world, according to the prince of the power of the J ayre 9 thejpirit that now worketh in the children efdif- \ obedience. Among whom alfo we all had our converfation in times I p*fi y in ihelufts ofourflefhy fu/lfillingthe defires of the \ flejb, and of the win J, and were by nature the children of wrath y even as others.

He fcope of the Apoftlc in the former

part ofthis Chapter, is, toftirre up the

Ephefians to an high eftimation of their

redemption by Chrift; and that he

might the better do this, he Cheweth]

them their eftite without Chrift ;

That they were children cf wrath, and dead in ftnnes c>nd

trefpaffes: and that they were dead in fin, he pre verb,

A 2 B:cau(o

The fcopr ofi the Chapter,

~ v

The Spiritual! death infinne.

Three falfe guides a nong

Epbefians

th

Dottfine.

The Doarin<

P ecaufc ^^ »*tk£ii^fi»Ht : That they walk^dinTn he provctn Bccaufc they bad among!* them feme falfe

betfetrce ^ ^^"^ dccl5res ^ Firft, the World 5 f 7/,, w*/^ «">"% f , ,*.

f ^^^/<r 0/r0* world.) s

Secondly, the Divoll, (deciding to the prince of the

power oftb!4jre.) J

Thirdly, the lulls of the fl.il,; {Among whom atfo ve all had oar convention,in times p a ft y i n ,£, /jg i ofourflejh^c. p

The firft point that we will obferve, as naturally a-rid ng out of the words, is this, J

That all m en by nature are dead in treses and fa, This point is to beconfidercd of all men both chofc which arc alive, and quickned out of this Let bare v • and thofc which are yet dead in their trefpaffcs and fins. That we are thus dead in fin, h nlainlv *~ ■ g-*« by jP-resbythisreafbn; AlltmnkWVere iftStS in our firft Parent isfdam, of whofa fall this death of ! fin, and of nature, was made a part of the puniih » j merit: now he being the root of us all, and that be^ns dead, ad the branches muft needs be dead alfo. It h I

Acad frail heare the voice of the Sonne of Cod and they : that hearc fall/ivt: So zgun } Ephef 5 ,4. i^ f ,^ thatfleepeft, and ft and up from tkt dead, and Chn/ifrj/l give thee light. Alfo in the GofpcII, our Saviour Chrift ' hxtn.Let the dead go bury the dead: that is, let fuch as are deai in trefpaffcs and fins, goe I ury tbofe * that are deai through fix. By all which pi aC cs it plainly appeares, that all rrt;n by nature Qrcdeadin ' fin. This men confiier nor: You w:u!d thi ike it ' agaftly fight to fee Churches, Greets, a-id houfesfor ! to lye full ofdeadcorpes j but fur to fee places full of men fpiritually dead, which h farre the worfc is a moregaftiy fight; and yet who amongft us is there, - almoft,

The SpiritHati death injinne.

almoffyhat dothconfidcr it?

In this death in trefpafles and fins, for cur fuller undcrftancing of it, I will (hew you thefe five things :

1, what this death is.

2, 7'he kinds efthis deatb.

3, The (ig*es of this deat It,

4, The degrees of ibis de*th, J. '' he ujt to be made of it,

FirO, What this death is. To know this, wemuft underfiand that a? a cor-porail death, io a fpirituall death hath two things in it:

Firft, as in the naturall death there is a privation of life when the foule us fepaiated iroin the body ; fo in the fpirituall death there is a privation of the life of the foule; namely, the extinction of onginall righteoufneffe ; by reafon of which, a man can neither fet hand nor foot forward in tre wayes of good-nefie^as P^/confcflethcf bimfelfe: for as the fepa-ration of the foule makrs the body to dye ; fo the extinction of original! rightcoulnefle makes the foule to dye. ' Secondly, as in the death of the body there is a (tinkii g carkdffe Iefr, when the foule is departed ihence; {o in the death of the foule there is a pofitive corrupted quality left, called the ftefli, wherby a n-an is prone to do all cvill : And thtrfbrc they are called dead-work?s : Therefore leaving the principles of the Doctrine ofCbrijlJct us got on dntoferfetlion ; not laying *{ai»e the foundation of repentance from dead rverkes, &c,Heb.6. i. And fo again in the p. Chapter of the fame Epiftlc, and 15. verfe; where it is faid, How much more [hall'the biood ifChvifi vbtthfHghtht cter-naR Spirit offeredhwf'ffe without fpotto God,purgejeur conference from dead ir or k*', r? fgrvt the Living God. Now it fcetr.es a contradiction that they fhould be

A 3 works,

1. What this death is. TwothiBgf, a natuail and a fpiritual death

Dead woikcs why fo called,

The fen this dcaih.

of

Ephef s .i +

the SpirituzU death in finne.

a; Thekindcs

of this death.

works,and yet dead;but yet it is fobecaufe befides the privation ofgood,there is a pofttive evill, and (Hiring quality,which is aftive,and bringeth forth thefe evill and dead works.

Now for the chiefe feat of this death : It h chiefly fcated in the mind and underftandmg, and not in the will. The underftanding is primnm vivens & mcrUnt primum; the firfl: living, and hr(t dead: for although the will be corrupted, yet whatfoever is in it, is carried through the underftanding. And this death of the underftanding is fuch a darkneile of judgement, as therby a msn efteems not, but diflikes the wayes of God and goodnefle, and approoves the wsyesoffin and wickedneffe. And in this faculty of man, the underftanding, is this death of (in chiefly fcated; thcrforeit is faid, John 1.4,5. In him was light, and that light was the life of men. So a\{o,8pbef m 5.14, the place before mentioned, Awake thou that flrepcfl, and'flandapfrom the tkead, and Chrifl [ball give theehght: where he fayes, not life, but light; for if there be light, life will certainly follow: So againe, Alls 26.18. To open their ejes y that they may iptrne from darkness to light. One would thinkc, that in thefe places it fliould be life and not light ; but it is fo put to fhew, that the chiefeft feat of this death is in the underftanding.Therefore alfo is it laid, Be renewed in the /pint of your mindes, Rom, 12.i. And to the fame purpofealfo faith James, lam*\.\ 8. The Wordof Truth begat yon : now Truth hath a reference to the underftanding. And thus briefly have I given you a tafte what this death is, and the place wherein it is feared.

3. Now it follows that we fpeak of the kinds of t! sis j death; which for the better handling,and benefit of your 1 memoriesj will range into thefe three forts:

1. The death of guilr,by which we are bound over I to eternall damnation : and fo in the fame man-

tier

The SprituaH death infinne.

ner ufually we fay, a man condemned is a dead man.

2. The death which is oppofed to the life of grace, which isthefeparation of grace from our foule.

3. The death which is eppofed to the life of ;oy and comfort, which is a thoufand times more terrible then all deaths>iiit weretruly^and as it is indeed apprehended.

Which latter death,that you may the better conceive of,I will open it a little to you.

God joynes with every mans foule, and gives to the mod wicked man fome fceminglifc ofgrace,and fome colourable life of comf ortjfor els they would indure an hell here upon earth.

For the firft; although the wicked have no true

grace, yet they have a fhadow of it, as is manifeft in

their morall vermes. So for the lecond, for comfort,

they have fome, although no true comfort: for God

is the Authourof comfort, as the Sunne is of light; |

which all both good and bad, doe more or lefle par- j

tkipate of, or els they could not lubfift • As may ap- ;

peareby the contrary; for when hs doth but once

with-draw his comfort from us, it is the terribleft

thing in the world : An example of this we may fc e in

Chriftj when this comfort was with-drawne from

him but in fenfe and feeling only. it made him cry out,

C^Fy God.rny Goclfvhj haft thou forfaken me ? Matth.

27.46. Where Cods prefence is taken away, there is

nothing but horror and trembling: and I have known

fuch, thatinhisabfence, when his prefence hath bin

taken away, have had their foule s fo prcfled with

horrcur, that they have laid, That if at a thoufand

ycares end they might enjoy the comfortable pre-

lerceof God.^they w.ouldtbinke themielves the hap.

picftmen in the world. The abfencc of thie, made

Lm her to lay, That if all the creatures in Heaven and

Hell fhould fctto torment him, they could net doit

fo

How terrible the raking a way of Gods prefence is,

the SptrUuuD death in fnne.

g. The 5 0 ncs of this death.

Foure fi/>nesc bodily death.

i. Privation of rcafoM.

Objetl.

Anfa,

A difference betweene knowing fpi, rituall tkings and knowing them in aright manner.

fo much as the with-drawing of Gods comfort did.

Alas poore creatures, now in this world God is not feparatcd from you, you f eele not the torment of this death, but now you enpy the crepHfcttlnm, and day-light of this comfort; and therfore although it be now fleightly efteemed, and little regarded, yet when that day (hall come that the Lord foal/ totally feparate them from his prefence, they fhali by lamcn-• table experience learne how terrible a thing it is.Thus | much for the fecond point.the kinds of this death. I . For the fignes of this death. The (ignes of it may be taken from them of the bodily dcathjthe fignes of that are thefe foure .•

1. Thcundcrftandingfaileth.

2. There is want of fenfe.

3. Want of motion.

4. Thereisarieadneflcintheface.

Thefe foure things you (hall find in a fpiriruall death: Firft> As thofe that are corporally dead, want rcafonandunderftanding, fo do thofe that arc fpiri-tualiy dead; they cannot undcrftand the things of God, no more then men can judge of colours in the dark.

I but fome man will objecT and fay, the carnall man knows many things, he hath a general! notion of the God-head, and can talkc of the creation of man, and his redemption by Chrift, he can difcourfe of Faith, Repentance, &c.

There is a great difference bctweene knowing fpi-rituall things, and knowing thsrn after a right manner; a carnall man knoweth them, but not in a right manner. And hence is that of the Apoftlc, Tit, 1.16. Theyprofeffe that they know God, but in Work** they deny himMing abominable, anddifobedi*»t, andante every good work* reprobate : The Word which there is tranf-latecl reprobate ,is *Vox,///o/; (ignifying unable to jud^e, Indeed in the generall they may underftand and like

the

The Spiritual! death in finne.

the things that are of God, hut come to particular cir-cumftances, that crofleth them; they, as a Divine fayes of them, love veritatevt Ittccntem, non redargu-entem-y they wholy diflike particulars, becaufe they j bring them to hie & nunc^ to particulars. In the ab- : (trad: they love hoiinefle, but not as it is applyed to ': particulars, as it convinces them of their particular' (innes. Hence it is that godly trnn are mod hated cf them that come nearcft to them in (hew, becaufe they bring light home to them, and difcover their accrr:-maproxtmorum otia, their inward and bofome hatred of their neighbours; It is as much as if one ihould bring a Torch to one that is doing (ome unlaw full thing, fome deed of darkneffe, he would wifli him ! further off: their lives (hine as lights, and therfore' giving good examples by a fhining and godly conver- \ fation, which is contrary to the life of the ungodly and hypocriticall ones, they cannot chufe but hate them : and as all wicked men hate them, fo efpecially thofc that are nigheft unto them in (hew ; becaufe that their life doth not only fhine unto them, and lay open their vilenefle,but fcorch them alfo; and therfore they being occupied about the works of darknes,wifh them as far offas they can: So that hence we fee,with an approving judgement, not any, fave thofe which are quickned,can underftand fpirituall things.

2.The fecond thing wherin a naturall death confift-eth,was in a privation of fenfe;fo alfo is it in the Spiritual! death; for their hearts are ftrong and cannot be moved : although I deny not but fomctime they may have a little griping of confeience, and fenfe of Gods judgement, ,which naturally arifeth from confeience ; but they never have any reall and true feeling of it.

3. In a naturall death they are without motion ; fo likewife it is in a Spiritnall death • for the wicked can no more raovethemfelvcs unto any good work>than a dead man can move himfelf out of his grave.

B 4- In

2. Privation fenfc,

cf

$.Want of

morion.

The Sprituall death injinne.

4 Want of 4. * n a natural! death there is a want of vigoroufnes

beauty and vi- and bcauty,as well in the face as in ail other parts of the

Oh]ett %

Anfv*. How

ricked'

moial vcrtues

body;fo alfo there is in the Spirituall death the lofle of

that vigorous beauty which follows the life of grace; ( they may be fcen to have death in the face ; if a living I man beholds them, he knows how to difcerne it : aU ( though I deny not but that they may have hypocriticall . painted virtues, which may to weak eyes for a great I ; while feem true ones; as men may have painted faces ; , that have bin taken for living ones,but they are not true

graces,fuchas proceed from the life of grace indeed. I but fome may here object and fay, have not fome

men many excellent moral! vertuss, fuch as even the

godly themfelves have not ?

Indeed it's true that they have, and thefe are Gods

men may have! §^ ts a,fo > but y et ^Y arc bu ^ as chai . ns °*" 8 oId abo "C a dead mans neck,or as Pearls in a S wines fnout:There

may be many good things in them, but they make them

not good men;for as the evill actions of good men re*

dound not to their perfons to make them evill,io thefc

good actions in evill men,redound not to their perfons

to make them good;they may have good in them, but

are not good. And thus much for this third point, the

jfignes of this death..

4-Thcdcgrccsj 4. To come to the degrees of this death :

of this death,| Firft, for the death of guilt,that hath degrees; fome

The death ^ ^en are more bound over than others,as the Heathen

men that were guided only by the light of nature,thcy

indeed were guilty; but the Jews which had a more

perfect knowlcdge,they were more guilty then they 8

and now we that live under the Tropick of the Gofpel,

and have Sermon upon Sermon,Hne upon line, and e-

very day are inflructcd,are more guilty then the Jews:

and amongft us,tbey thachave mod means, and profit

kaft,are moft guilty of alljand therfbre are moft bound

over unto this death.

Secondly, for the death that is oppofite to the life of j

grace:

The death op-polite to the life of grace.

The Spiritual death in finne<

grace and fanclificatJonjthat alio admits degrees:

i. For the fird parr, the privation of life, indeed there is no degree ;but all that are dead,in regard of the privation and abience of originall righteoufnefie,are all dead alike.

2. Bueforthefecond, to wit, the pofitive corrupt quality,which is called tbefleft, that admits degrees; for one may be mad and drunke both alike, but the one may have lome fparks of reafon more then the other. The degrees thsrfore of this death, are thefe

three that follow: | Three degrees

1. When men do oppofc and fet themfelves a- 2f , th ' s * cuh gainft a holy life although it be ciofely and covertly under other names,for againft them direclly the Diveil j will not fpeak,becaufe he knoweth it will not be re-gardedjbut he fpeaks againft them under names of re-proacb,which he himfelf hath invented.Thefe men are one of the bottome ftairs of the chamber of death; and therforeitisalmoftimpoflible they fhould ever rife, but muft needs remain in a pittifull cafe, although it may be they think far otherwife.

2. When men are given up to volupruoufnefle and The fecond. fenfuality; as PWfpeaketh of the wanton Widdow, I 77«*.5.6.tbat becaufe fhe lived in voiuptuoufnes, ffie was dead while [be lived: Even fo, the more a man is funke into volupmous courfes,the more he is dead, and as it were buried in his corruptions,<othat he is altogether unable to ftir out of them ; it is a very difficult thing to ieave themes in the fins of uncleannefTe.

3. When we are indifferent, and care not how The thud. things go; and this is when a man is addicted unto the death of civill men, which is a degree nearer to life, yet is truly and indeed no better than a death: fuchashave much retraining grace, thefe are nearer the Gate of Heaven then others, yet they are as truly flmt out as they that are furthefl: c rT; it is no matter how ncarc they are to Heaven, fince they are all

The death op« poGte co the life of icy.

The Spiritual death infmne.

Objett %

Anfvp<\>

t^nfw.2,

Anfw. 3. A difference betweene the fpirituall and corporaldeath.

oat of Heaven alike; they fnall before, if never any more quickned,to go to Hell as well as others.

Thirdly,the death that is oppofed co the 1 ife of joy and comfort,that hath alfo degrees: God fometimes with-draws his comfort from fome more than others, andfo fuffersfome to have leiTe horrour than others? Thus I have briefly explained this death, in which all men naturally are. I will now anfwer an objection of BelUrmine againft that which hath bin faid, and fo come to the fifth thing.

Some there be that fay, If all men are dead in fin,as you fay they are,then to what end is all our preaching, and your hearing?for the dead are without life,and cannot be moved with any of thefc things, and therefore they are all in vain.

To this I anfwer; firft,that although every man by nature be dead unto grace,yet he hath the life of reafon in fin,wherby he is able to perceive two things:

I. To fee that they are dead, and without this life of grace,their confeience telling them fo.

2.By the fight and feeling of their death,they are able tobringthemfelvesto the meanes of life, as to the Word and Sacraments.

Secondly,I anfwer ; that though all men be dead, yet there is an end and eftecl of our fp :aking,and their hearing : for the Word that we fpeake may put life into themes the word that Chrift fpake unto La^ayhs, was able to raife him from the dead,

Thirdly, we mutt know that there is a great difference betweene this fpirituall deatb,an.S the corporall dcath;for this death confilrcth in the bwderftanding and will, and is a free willing death • in it they freely fly good and imbrace cvill; they freely choofe the wayes of death,and therforc are faid to be already akd;as,fup-pofc a man is refoived to commit murther or trcafon, and a friend come to him, and perl wade him from it, and cannot prevai!e,ihat man may be laid to be dead!

becaufe

The Spiritual! death in finne.

becaufe he will do that that will cofl: him his life .-Even fo we may affirm that that man is dead already,becaufe he wil do that that wil bring death after the doing of it. 5.Now for the fiftthing,the ufes of this point, That All men by nature are dead in jinnes.

The firft Life then that we may make of this point, is,If all men are dead in Gn> then let us be exhorted not I todefcrreour repentancc,faying we will repent after-i ward.This is a fault ufuall amongft young me<7,and fuch as prefiime of their ftrength and ability of nature to Jive a great while,they find nature ftrong in them, and therfore put off repentance till they be ficke, and age bring them to tbinkc of death: but let fuch confider that they are dead already, and repentance is a putting of a new life into them : Doft thouthinkeit is in thy power to create a new life in thee when thou art dead f Surely, no more is it in thy power to repent when thou wouldeft. Hereby the Divell entrappeth many, in I putting this conceit into them, that they may repent when they will; and this he tringeth them unto, by making them to miftake repentance,in conceiving of it to be nothing els but a forrow for fin pad, and a pur-pofctolive well afterward, and leave all fin : he never tels them, nor they never thirke that it is the creation of a new life in them ; for then they would fay mor:: but thty are deccived.'this is not to repent, for thou mayeft do all thts,and yet when thou haft done, be damned. Bat fuch repentance as will fave thy fou!e,is a forrow for thy fin that I'j pa(t, and a purpnfe for the time to come to endeavour to leave all fin,arifin^ out of a love to God : fur all re rentancearifeth either out of a love of God,or els from fdfe-love : if it be out of a love of God, thou wilt prefently give thy felfe unto , his fervioe, and forfak^thy finne: if it be not out of j to God, butout of felfe-love, that thou purpofeft to forfake thy finne, then ic is not true repentance, > but falfe, and rifeth from by-refpe&s. Repentance is

B 3 hard

I!

j.The VTcsof this pome.

Not to defetre repentance.

How the dive] deceives mcn 3 i in perfvvadino them to pu; of? their repen. tance.

Saving repen-j tance what itj is.

the Spiritual! death in finne.

Simile*

An example of} Spira.

[h arci to be hadjt is not in thine owne power ; except God breath a new life into thee, thou cand not repent ; thou art as the red clod of earth before God, of which he made Adam ; it had no life, until! he breathed into it : fo while the fpirit breatbeth in us, we are dead, A Beaft may defire his owne life, fo may a man his owne falvation, but he can doe nothing without the fpirit blowes. Why wilt thou be fo foohfri as to deferre thy repentance unto another time? If a man upon paine of death were within twenty dayes to be beyond the Seas, if the wind fhou-.d blow well for his purpofe the firft,fecond or third day, would he be fo fboliftiastonegleclit, and deferre his journy, and fay, it may be it will blow again ten dayes hence, and thenlwillgo? No,he will not befo foolifh, for he knowes, the -wind bloweth where and when it lificth; and therefore he will take it when it blowes,left it blow there no more. In thefc earthly things men are not fo foolifh, why therfore are they fo ignorant in this point of ipirituall wifdome? Let eves y one of us then hereby be perfwaded to learne wifdome ; when the Spirit bloweth,neg!ctt it not: certain it is, thatcx-cept it doth blow in thy heart, thou art damned; therfore when it doth blow, fuppofe it be at 17.01 1 8. yeares of agc,neglecl it not,omit it not,neither deferre it,it may be it will never blow again,and thou canft not make it blow when thou wouldeft,for it is free.

There are none which live under the Gofpell,but at fome time or other have had fomeblafts of the Spirit, but in fome it vanifheth as bubbles in the water: but let us take heed of that,and unlefle we could have them a-gain when we wculd,let us not letthem paffe : when thou haft but the leaft fparke,let itnotgo out,leave it not till it is become a flime to purifie tfiy heart.

FrmcufSpra neglecting thefe comfortable blaftsjat \ the laft wifhed that he might have had but one drop \ of that comfort which once he defpifed; and fo till

his

The Spiritual! death infinne.

his Iaft breath.cryed out,I am damned.Go not thcrfbre (till on in thy fins, falfly pcrfwading thy felfc, hying, Thoufhalcbefaved: Remember what God threatneth unto fuch mcn/DcKt.ip. 19. r He that hearing the words of this curfe, /hall hieffe himfelfefaying ,7 ' (hall ha ve peace though I follow my fins ; the Lord will not be merciful! to thafman. Sit down therfore but one halfe houre, and confider wi:htby felf, that thou art but a dead man,and that thou canft not quicken thy felfe,but it is God only that is able to quicken thee ; and he quickneth whom he will,and thole whom he quickneth are but very few, as the gleaning after the Harveft, or the Grapes after the Vintage,and thou knowefl: not whether thou art in that fmall number;confider,I fay,but this with thy felf, and furely this will make thee never to give thy felfe reft, untill thou findeft life in thee, and never be quiet untill thou art lure thou art quickned.

Another Life which we will make ofthis point,i?,If

naturally all men are dead in trefpaflcs and fins, this

fhould teach us how to eftccme of civill men, and fuch

J like;we fhould efteem of fuch men as of dead men:and

therfore,

1. We fhould not over-value them. 3, Wee fhould not make them our companions.

Firft,we fhould not over-value them. For their beauty, they have none that is true beauty : what beauty hive dead men in them? they are dead,lee us not regard their feeming beauty. Efteeme the pbore Saints; for they, though never fo meane, are better then thofe, though never fo brave. Grant your civill me • be as Lions, (then which no irratio-nall creature is better) and that your Saints are but as Dogs Cthen which no creature is worfer^ yet a living Dog is better than a dead Lion. It's a figne of a new i life to efteeme no carnall excellency : fo faith Paul, 2 Cor.<).\6>l7. Wherefore henceforth know we tfoman

after

Vfe 2. How to efteem civill men,

Simile,

Simile.

| the Sptrituitl death in finne.

After theflefb ; yeajhoughwe have linovene Chrift After theflefh, yet niw henceforth know we him no more. Ther> fore if any mm be in Qhrlfljce is a new creature: old things are pift away;behdli all things are become neivthe, that is a new creature,will not reg2i\i thefe things, but they will be dead in bis account. Trey account us but dead men/herfore let us account them fo alfo.

Secondly^iake them not your companions.

Wemay,and ought to love them with the love of pittVjbuc not with the love of delighr and complacency: if thou love them and delight in them it is a iigne thou art dead alfojyet in this we are too blame, that we do not more pitty thcm.and feeke their falvation, but we muft not delight in them, and make them our familiar acquaintance,for we can never thrive in grace till we leave them : for although they be dead, yet they have a leaven which will infect thee, although thou perceived it not.We ufe to fay,w e wil make ufe to our felvcs of the good in them,but let the by rt go : but we cannot do fo; for we arc infenubly burr,when we thinke we arefurtheft fromif.Evenasa man is tanned when he is working inthe Sun,and he never perceives it;fo doth their company infect us infenfibly,whcn we think leaft of it: It's therefore but a folly to purpofe to ferve God,and not to break off their company ;yea it is a plain contradiction.Every man is compared to a coale, he is either living or deadjif he be a living coa!e,he will kindle him that is next him • but if he be a dead coale, he then will black and fully thee : Even fo it is withcom-pany,if it be good and zealous,it will kindle our affections • but if bad,it will be fure to infect us : therfore from fuch company thou muft either gaine good or harme:but for goodecrrain it is that thou canft receive none,and therfore thou muft receive harme : If thon ' walke with the wifejhoufhalt he more wife ; if with the foo let hot* {halt leame folly Pro. 13.20.

The third Ufe wc will make of this point, is this, Seeing

Seeing that by nature all of us are children of wrath^and deaiin trejp>*jf*'sand'fins ,This fhould ftirre up thofc that are quickned to be thankfull to God therfore. Above all,we ever labour to be mod thankfull to him that hath favedour lives; and this God hath done for us, let us therfore ftirre up our felvcs to thankfullnefle.TW, as wemayread,^«;.7.24,2 5./oynsthefetwo together, his deliverance and his tbankfullneffe ; O wretched man that I ami Who Jh all deliver me from this body of death ? I thanks Godfhrough Ieftu Chrift aur Lord, I confefle ! the world eftcems not this,but if they have riches, ther- J in they rejoyce; and fo like the Dunghill-Cock, or | unskilfull Lapidaries, preferrc vain things before this precious Jewell • but they that have once found the fweetnefle of ir, will not loofe it for a world:for if wc have but this,what though we loofe Wifc,CbiI-dren, goods, credit and good name? they are all too light being layd in the Ballance with this, Doyee every one therfore confider who it was that gave thee this, and to him yeeld all thar.kfulnefle. Let us love much, becaufe as much is forgiven, fo much is given us : Paul was much ftirred up with this confi-deration, thinking that he could never do enough for ChriftjWho had done fo much for him ; as appears in many places of his Epiftles.

The fourth Ule we will m ke of this point, i>, If we are all dead in trefpafles and fins, than this teacheth us how we fhould efteem of the means of grace : if we are dead, than it mtift be an Omnipotent power which muft quicken us, All the means, as the Word preached, the receiving the Sacraments, &c. are but dead letters, they are but as Pens without Inke, God muft put Inke into them if ever they be eff cluall: and therfore as we mod not give too iictle to the means, fo we mu ! t not give too much, nor reft in them. When we come to heare the Word preach d,, it is not the hearing the Minifter, but Chrift in the I

C Word l

Vfi*

To ftirre up! to thankfull. ntftefor being quick ned.

Vfi4,

How to efteem of the mcanes' of grace,

\6

The Spiftmall death mjitine.

vfii.

To examine our felves whi

Simile,

Word preached, which makes us live. Ic is good to hearc the Minifter, but except wc heare another voyce fpeaking to the heart, as his doth to the eare,we (hall never be the better : it is Chrifts voyce in the Word which doth quicken and put life in our fbules.But here let me warne you to take heed of breaking the Conduit pipe from the Fountaine ; if thouheareft and profi:eft not, kuow that it is becaufc Chrift: f pcaketh not to the cares of the heart, as well as the Minifter to our outward eares.

The fifth and lad life we will make of this point fhali be, If that naturally all men are dead in fin, this ill ?uld teach us to try our felves, and fee whether we

Wc'nTs ofno! are dead or aIive " Conflder the fl^ortneffe and uncer-" tainty of thy life here: Mans life is like an Houre-glafie ; if it runnes his courfe it is but an houre, and it may be broken before it is run out : yee have but a fhort while to live here, according to the courfe of Nature, and yet perhaps that courfe may not run out too, ic may be broken offbefore we are aware; and then for ever, either in Heaven or Hell, we mud abide hereafter: O then never be quie't untillyou fee whither you fhall go, to eternall blifle, or everlaftin^ woe. Here the Divelstricke is to put it into mens heads, that a civ ill life will ferve the rurne: but he dealeth | with them as thofe that take Gold from Infants, and , give them Counters and Rattles : and thus he would : keep them from this confederation, perfwading them [ of the latitude of religion; and telling them that they I are well enough, feeing they are troubled for fome fins, and do fome duties, perhaps, in private ; but : this you may do, and yet be dead (HI!. If he cannot ! prevaile this way, than he will labour to hinder them by drawing them on in a voluptuous courfe of life, or with worldly cares, and fo draweih them from them-felves, and fo makes them never to confidcr what they arc doing,nor whither they are going : and therfore

is

How the Di veil deceives civiil men,

The Spirituall death in firme.

*7

isitthatinthcGofjpcl!ot'S.£*^C^.itS. the Trodi-«all Son is faid,^ come home to himfelfe y when he once began to confider his eftate: Although their confcicnce tell them ail is wrong,yet the Tabrets of lufts and plea-fares make fuch a deane where they are,that they heare it not,and io neverconfider :nay,if that Chrift himfelfe agam,or the Sons of Thunder fhould fpeak, yet except Gods S :>iri: fbou'd inwaruly work : it would not make men ferioufly to confider their eftates : It is the bardeft thing in the world to make men fenfible of life and deatb.Let us thertore be moved in particular to confider whither we are dead or alive.

If thou art quickned,thou (halt find,one time or other, thefe two things in thee : '

Firft, Thou once hadft a deep and lenfible confederation of thine eftate by nature,thou wert deeply afkfted with it, fo that thou faweft what need thou hadft of Chrift.till thou haft had this confideration, thou art a dead man.I know God can fave thee without this, he could come without the terrible voyce,as Chrift could have come without John Baptift before him,buthe will not,neither ever doth,becaufe it is impoflible for a man highly to efteem of Chrift till he is thus humbled ; for he:never will preferre him in particular adions, and take him with all erodes and loffcs,till he fully fee what need he hath ofhim,which he cannot untill he is thus

humbled.

Secondly, confider if thou wert ever changed from what thou formerly Wert;neithcr is it a Height change that will ferve, but it mull be both conftant and gene-rail; it muft not be for a moneth, orayeare, but daily and continually. It mutt be fuch a change that all where thou lived may fee it • thou muft become a new foule in another body : Thy change muft be fo great that thou mayft fay, Sgo non fum ego, I am not my fclfe, I am quite another man : There muft be as ereat a change m thee, as there is in a white cloth

C 2 when

i

Two fignesof, our quicklime

An application to examine our (elves before we receive the Sacrament.

The spirituall death injitme.

The nature of, dead men, Twokindesof

fpirituallydead, men.

when it is dyed black.Sucb a change was in Panl y he was converted from aPerfecutor to aPreachenSo thou mufl: of a Lion be made a Lambe : there muft as much difference be in us,as is between Winter aud Summer, And now feeirg the time of th^ Sacrament is at hand, let us all examine our felvesiwc mufl not make excufes to keepc from the Sacrament,but as all, Nebem.$. were to come to the Paflcover, els they were to be cut cfF from their people,? xcept they could mew fome good caufc;fo I know no reason why it fhould not be fo ftill for the Sacrament. But again, on the other fide, if we ;do come,and are dead men w come unworthily, and eat anddrinf^e onrownc damnation in not difcerning the body ofChrift % \ Cor.ii.29 which wedo when we do not furTicicnrly e{teemit,and concave not what right we have to it, which was the Corinthians finjfor they knew well enough that that did rcprefent his body. Let us therfore take heed we come preparedly • for as God ftrooke Vzzah for touching the Arke with polluted hands,and Nadab m&Abihn for o flaring of (1 range fire, fo if thou come unpreparedly to the Sacrament,he will ftrike ther.

But to return to the point which was even now handled,Ttaf all men are dead in trejpafles and fins, be-caufe it is a point which concerns all forts of men, we will a little further confider it, and in the next place fpeak of the nature of dead men. Dead men are either, I. Such as areftarkedead in fin, and do make no (hew at all of life;as are all open prophane, and notorioufly wicked men. 2.Such as arc dead indeed and in trutb,tut yet make a fhew of life,outwardly feeme to have ir; like the Angels,that have appeared many times in aifumed bodies,butyet have none of their own that is true and fubftantiall; and thefe are chiefly diflemblin<* hypocrites,or men meerly civill.

Firft,

The Spiritual! death infnne.

Firft,thisftarkedeadnefle>withoutany foew at all of life, of which fort we have every where too too manyjeonfifts chiefly,

i. In the privation of life. 2 In sn activepofitive principle. Now tiiere are certaine fignes arifing from both thefb and they are

1. Pofitive.

2. Privative.

i.The Pofitive fignes of a dead man,arc thefe three : Fir(t,all thofe which live any life,whatfoever it be, feek fuch things as are agreeable to preferve that life, and hate the contrary: 3s a man that iiveth a natural! life, looketh for food, ray meRt,e£T. fo in the life of grace, there is an aptneile to cleave to goodnefle, and unto Chrift, as Iron doth to the Loadftone : So a man that lives the life of grace.his delight is in praying, bearing, reading,c£T .but his lufts,they are agritttdines anima, the foules fickneffes'they arc as thornes to his fides, and fmcke to his eyes,and he is never well or at quiet, un. till they are removed and gone : but a wicked man,one that is dead in fin,he is fick of goodneffe (as the other is of wickednefle)and weary of ic» he is too (trait-laced in ir,and therfcre cannot brooke it. A godly man hath an inward apenefte and inclination to fcrve God,as fire naturally inclines to go upward: indeed he may fome-times contract impurity, and havefome corruptions, yetthcy are but as mud in a cleare and living Fountain, they are foon wafhed away; but wicked men are like ditches which are full of mud at their beft, and there it lyes and continues.

Secondly, another pofitive figne of this deadnefle, is, When a man lies in any living luft, or knowne fin : for as a mortall difeafe and life cannot (land together, no more can a living luft and the life of grace. That is a living luft, when although Sometimes he may have fits of refifting, yet he alwayes gives over, an J ft ill

C 3 yeclds

»9

Fuft, ftaike dcadnefTe.

Three pofitive fignes of de.id men.

A carelefTe negled of goodneffe.

2.

A lying (till in

anyluft.

A living luft,

what it is.

the Spiritu & death infrme.

3-

An antipathy to God and

godlineffe.

yeelds to that luft, faying, It is their nature, and they cannot cboofe but com nic it, they know not how to reiiftit; where as if there was iome ptefent Judge-mentthreatn^dthee, upanth-com million of it, then thoucoulde!Horb:are: This I call a living Iu 1, and although it be bucofi?, ye: if other Ij(b tempted thee as much as that, thou wouldeft commit them alfo : if thou forfakeft other fins, becaufe they are fins, why forfakeft thou not this alfo ? C74/.5.24, They th»t Are Chrijfs, have crucified the flejh y with the affeblions andtufis. There is in every man a body of luff; if any member of that body be unmodified, he is yet a dead Ulan, I Tim.<y 6. She which liveth in pleafure, is dead while Jhe is aliveSomc may keep themfeVes clean from fome finsjbut that will not ferve ; for if they lye in any known (in,they are dead.

Thirdly, a third pofitive figne is, When a man hath afecretAntipaihyagainftGod and godlinefle. Some beafts naturally hate fome colours; To fome men, out of a narurall inclination, cannot endure goodnefle it fclfe,though they pretend fome caufe. I call it an Antipathy when a mans ftomack rifeth againft a thing, and he knoweth not wherfore : fo they hate good-nefTe, meeriy out of a naturall abhorring of the thing itfelfe, although they pretend fome caufe for which they hate it, They diftafte holinefle of life, and for no ;uft caufe: if it be you diftafte fuch men as profefle an holy and pure converfation, only becaufe they do not conforme fas fome pretend) why do you diftadethofe alfo that do conforme? If you diflike the Profeflburs of an holy life, becaufe of the hypocri-(ie they have found in them, as fome have not flood to fay, why do you alfo dill ike thofe that you are fureare no hypocrites ? They cannot define the holy man they hate, but have a fecret naturall hatred to them they cannot tell why : but we know the reafon ! well enough; it is becaufe they live a contrary life to

them, I

The Spiritual! death infinne.

21

then^and therfore cannot agree no more than fire and water:indeed fire and water may agreein remifie de-grees,but not in intenfe ;fo thele men can fufcr thofe which are indifferently holy, but if they come to any perfection and height of holinefle 3 then they cannot endure them.No w the Apoftle faies exprefl } ,i lob. 3,14. By this we know we are tran flat ed from death to life, b ;-caxp? we love the Brethren : h: that loveth not his Bro ther y abideth in death. So that it is an infallible figne of dea Jncfle not to love the Brethren : if thou hateft the Saints;nay,if thou loveft them not accordingto the meafureofgracethatisinthem, and if thou art not grieved for any of their fins, by which they may caufe fcandalljor be difgraced,thou art yet a dead man. And fa much for the pofitive fignes.

2.The Privative fignes of deadnefle follow, which are the fe five:

The firft privative figne of deadnefle, is want of

fpeech: He that is dead, is fpeechleffe, and breath-

leflfe; fo he that is dead in fin, in all holy things is

fpeechlefle ; Out of the abundance of the heart the

motithfpeaketk, faith Chrift intheGofpcll, Matth.n.

14. When the mouth is fpeechlefle, the heart is

empty. Some that are dead in trefpafles and fins

may fpeake well fometimes; but there is no living

man but doth fpeak well fometimes; Ifa.ip.i S.Thofe

that belong to £anaa*, will fpeake in the language of Ca-

*4*«:Their language will the w whither they are G*-

Means y ov rot: every man delights in operations a-

greeable to their habits.Here y u mav learne to judge

j of your felves, by your words; not by lome words

I that are fpoken by firs, but by thy uluall and cuftoma-

ryfpeech, that is a figne of that that is in you. The

godly fometimes cannot fpeake godlily and holiiy:as a

, Fountaine fometimes is {topped up, fo that it cannot

[ fend forth pure dream?, yet t?.ke away the rubbifh

that (topped it,and then it will run cleare again ; even

i - io

Five Privative fignes of deaJ men.

I.

Privation of fpcech.

the Spiritual death in firrne.

2.

"Privation hear.

Objett.

Anfrv.

„ 3.

Stiffendfe.

Simile.

of

fokis with the godly;and therfore confider your ordi-1 nary fpeechcs,if they be not holy and good, it is a figne that you are a dead man.

The fecond privative figne is Coldnefle;when a man is dead in fin;they may pray,but it is coldly;and fo in all other holy duties they are very cold.

But Tome man will be ready to object: and fay, You tell us ofcoldnefle, but for any thing I can fee, there is as much coldnefle in the beft men ; for your godlieft men are fomctimes cold in their prayers.

It is true; but there is this difference betwecne the coldnes of a godly man,and a dead man;If the means be ufed to a godly man,it doth bring life to him again: if he be rubbed and chafed with admonitions 3 or hath the aqua vita of the Word 5 he wilf recover his heat.becaufe the inward principle of heat ftill remains within him. But to a wicked man ufe never fo many reproofe*, or admonitions,he will (till remain cold: Let this therfore be a certain try all, if after all admonitions you ftill remain cold,you are dead.

The third privative figne is Stiff:neffe ; a dead man grows ftiffr, and in what pofition his body is in when it is deadan the fame it will remain,ycu cannot bend it; fo is it with men fpirituallydead,what courfe they take, what opinions they hold, what company they keep, they will not be changed from them, Rev .22.11. He that is filthy Jet him be filthy /?#7/:that is,he will be filthy ftill,they will not be changed; If that they hold to be Gods will,be Gods wilI,fo it is,thcn they are right;but ] it is not becaufe it is Gods will, but becaufe his plea- ] fure fell on what they held .As a nifty hand of a clock,it '• turns not with the day,bnt ftands ftill; but if the time ' of the day chance to be fuch as it ftands at,it is true; not becaufe it moveth with the day (asitfhould) but be-: eaufc the day hath fell jumpe with it: fo theie men, if \ Gods will hit with theirs, they will do it; if not they ! will erode if.Thfc is a figne of a dead man.

The

The fourth privative figne is fenflef nes jhe that is dead is fenfleffc:lo it is with the fpirituall death, there is no fcnfe in it;they can neither fee,heare,nor tafte,

I,but fome man will objecl and fay,tbat iris not true alwaie$;for even the wicked fometimes know tnattcrs of faithm3y,and ibmetimes they relifh them too.

To this I anfwer, As i: is fair! of the dead Idoll, fo may it be faid of them • Mat % 13,13 .Eyes th°y have and \fee Hot^eareSy and be are not,

Fir(f,forfecing,they fee no: aright: Gods children fee cxperimentaliy,tbe wicked only by contemplation; and there is a great difference between them; for as we fee there is a great difference betwixt knowing fire to be hot, and the feeling of it; fo bctweene notionall knowledge or Gods will, and a knowledge that doth like and approve it.

Secondly,for taft,they find no tad id Gods Word; or if they find any, like a vitiated pallat,they account that which is moft fweet to be very bitter.

Thirdly, forfmelling, they fmellno fweetnefTein Chriftsnam?, wheras to his Saints it is a fweet oynt-ment poured out,that perfumeth a/1 the roome.

Fourthly,for feeling .they feele not whither the Law j or Gofpsll be applied to them,rub over their skars^nd J make them run down with bloud, they are, notwith-, (tanding all that fenOefteftilbrhey may have a counterfeit feeling from a narurail confcience.but to have fuch a feeling as mjy drive them to Chrift,they cannot; and ; therfore (till they -ire but dead men.

The fifth figne is this, A living member, if the body be indanger, wli nave a fympathizing and fee-I ling of the d jnger; as the hand will lift it feifc up to j fave the headio now if we heat ing the cafe of Gods ! Church in what danger it is, if we take it not to heart, or be not - fleeted • irh ir(efpecially now we are put I in mind therof) ir is a ..ercaine (Igne we are dead men : We fhould have the fpirits that Mofes and Pant

D had

*3

Privation fcnfe.

Oh)cU %

Anfrv.

AfaMj.13.

opened.

cf

No (ympaehi-7-mg in the mifenes of o-

thcrs.

The Spiritual! death infinne*

Two things to moovc us to confider the Churches n feiy.

I.

had, who even wifhed to be ftroyed, fo they might favc the Church. Mofes y rather than that fhould pe-riflb, would have his name raced o*t of the boohe of life : Paul, for the Churches lake would be anathema, Jt is a true figne of a living member to be touched with others miieries; this wasanextafieof love, in which out of love to the Church, they fbrgate themfelves. This here we mud know, that if the creature could deftroyitfelfeforGod, it could not but be well, be-caufe the good of the creature is more contained in God, than in it ielfe $ as the beame of the Sunne is more contained in the Sunne than in it felfc. Now is thetimeofcot)fideringthis,now is the time of more. than extraordinary faftingjnow if you have any feeling you will (hew it; if you are living men, now you will fliew your felves; now thz Church lies in tents, .and wallows in blood ,now the foundations thcror' are fha-ken;never was the face of Chriftendome in fuch danger as now it is.Do we think to ftand,now others fall? If the fire be at one end of the building,fhall we be fafe which are at the other end? (for all Gods houfe is but one building.) Arc they not our brethren, and fons of the fame fatherPhave they not the fame fpiritrare they not of the fame profefllon ? (hall we not then be ready to helpe them? we cannot fend armes over to them,but we may fend up prayers unto God for them • ChriftiV ans are.ftronger than Politicians, and their prayers arc Armies. Let us therfore do what we can,the(tormc is not yet quite over.

Now there are two things that may moove us to this :

i. The greatnefle of the Judgement*

2. Our ability to helpe them. Firft,thc greatnefle of the Judgement.

It will proove the extinguishing of Gods Church, and the Gofpell, and when that is once gone, what arc. all other thingsPIt was a good faying of that Saint,That

browne

The Sptrituall death in finne.

browne bread and the Gofpell was good cheare; what are all our houfes,lands,&c. if this Spiritual! food be Wanting ?

Sccondly,Con{ider our ability to help them. We may do much by our prayers; he that know-eth not his (kength,ufeth it not : Did not one di'ofes, one E/iab, ftand in the gappc ? They did not thefe ! things as they were extraordinary men, but as they | were Gods children : We may by our prayers dee as I muchjthough one child may have better gifts than ano-ther,yetcommonly the father loves all alike; Co God (although they had better gifts than we)will grant our prayers as foon as he did theirs.

But fome man will here be ready to make a qucft:-on,and aske me,what I would have him doe for the Church now?he is but a (Ingle man,and therforeis unable to do much himfelf alone,

I anfwer,Though thoucanft not do much, yet thefe things thou mayeft do ; and therefore,

i .Pray for it:God delights to be called upon,for els his hand is not taken notice of ;but then we iec his hand and acknowledge it,when we fee him granting our de-fires. SothattheftrengthofaLandlycs in Chriftians, and their ftrength lyes in their prayers, as Sampfons ftrcngth did in his hairc. Oftentimes prayer is more a-vailablc than fighting- Mefes prayer in the mounta'ne, did more than lojhuahs fight in the vallies.^TV^VD*. niet And lob,ftood before wf(faith God, Ezek^.l^ 20.) tkej fbould not prevail* .vihkhthcv/cth that if any thing could have pre vailed,thcir prayer would: So alfi>Z**Atr attributes all to prayer,as may be fcenc in divers of his Trcatifes.Now this prayer which I urge unto you,mufl: I. Not only by fmall exprefllons of the mind, but now God looks for ftrong cryes,and long continuance in przytr.Mofes praiedallday : Chrift which had lefle j need than we have,praied ai night; DdwV/three weeks: thcrfore we that have more wants and needs, ought to ; be more fervent. D 2 2.Our

2,

$*$.

Anfw. What wc mud doc for the Church. I. Pray for it.

Our prayers

mid tc fer-

vent.

z6

Spiritual 1,

OfFauh,

The spiritual! death infnne,

With confbn

Of

ncflj

righteoul

With humility

Be more zca< lou5.

1<- 3 *.

iStir up others.

2.Our prayers mud be Spirituall,notout of felf-love; as to defire the fafety of cbe Ghnrch,that fo under it we' may lead a fafe and quiet life;but out of meere refpedl to God,and love to his Church.

3. It ir.uft: be a prayer of faith; fothe Apoftle f ith, Iam.$ . 15,16. The prayer offaitbfbalifave theficke, &c. And a little after } The effeftua/lfervent grayer of a righteous man availeth much: Now there is no man righteous without faith :fo according to their faith Chrilt Uill yeeldedtothem.

4. Pray with conftancy and fervency : h is net for a fnatch and away,that is pleating to God; but a coi.ftant performance of duty which he accepceth.

5.It muft be the prayer of a righteous mar : Thcrfore Aficba. 2. the Prophets fought unto God in the time Gf trouble,but prevailed not,becaufe they were not righ-tecus s for it is faid thereover.7.1)0 not my words do good to bim that walketh uprightly ?

6. It mud: be with humility; and that ccrfifts,Firft, in conft fling how unworthily we are to obtaine any thing at the hands of God.

Secondly .how unable to helpe our felves,and therefore to have our eyes only towards God.

Another way to do good to Gcds Church, is, to be more zealous :feek unto God extraordinarily :The caufe ofthedeCcruclionof a Land, is chiefly the fins of the ! godly. When they grow cold and dead, and loofe their love, then God, as Revel, t.will remove the (,andleflicke from amongfi them .and take away his Gofpel). Indeed the carnalneflc c f dead men,their prophanenefie in contemning of Gods Saints and his Gofpci,ef f.baftenGods Ju Jgements on a Land,but chiefly the luke-vvarmnefle ofProfeflbrs do it: when Ifrael^sHofea faitb,is as a£l*^ halfe baked. Let us therfore reftifie our lives.renc w our repentance.quicken our zcale,els iliall we be guilty of the deftruflion of Gods Church by pur fins.

3. A third meanes to do good to Gods Church,

The Spiritual! death injime.

is to ftir up others to take to heart the miseries of the Church,to pray.to renew their repentance. It would be good,if Minillers would be as beacons to give warning toothers,and to fee them on fire. Thus the old Chriftians did, as it were, make an army (nt ant*fa El a) againft God,by joyning together in prayer. 1 his is a tkifcd aft ion to ftir up others: thus they did in the Pro-phtt Adalachies tiTWyAdat. $ ,1 6 .Then they that feared the Lordffpak? often one unto another^ (tec the iffue of" all^ and the Lord hearkned and heard it, andabooke of remembrance w u written before him for them that feared the Lord, and thought upon his Name, So Zach, 8.21. there they did fo; vindtkt Inhabitants of the City [ball go o»e to another, faying, Let us goefpeedtiy to pray before the Lord y and tofeeke the Lord sfhoafls, I will go alfo. Let us t herfo re,z s the A poftle exhorts, Heb. 10 24. confider one another to provoke our fetves to this good WOrke of fading and prayer for the Church;letus marke who is a likely man to foyne with u?,and not let him pa fie.

4. A rounh meanes to do good to the Church,is to do it indue time:Jerufalcm had a time tofeeke God ; if then (he would have fought, (lie might have bcene favcd:And Chriit compi3ires 5 L'^i9 4i i 42.faying,7/' thon hadjl kw^nes even thou in this thy day, things which belong unto thy fence ! but xtw they are hid font thine eyes. And fo before CHc ft,the Prophets of old complained of the people,as Icr.S.y. Tea,thc Storkj in the heaven knorvcthher appointed time s^nd the Turtle, and the Crane^m the Swallow obferve the time rf their comming, bxt my people k$*w not the judgement of the Lord, The time tofeeke unto the Lord is now: Some Judgements are fudden,indbave nofore-runr.ers,astheGur.-powder-treafon 5 in fuchGod looks not that we fhculd meet him by repcntance,becaufe we know them not: Orhers are lingring.fuch as fend feare and rumours before them, as are thofe meniioned by the Prophet, Eze\. 22.30,31. there God expects wee fhculd*

D 3 make

17

4.

Performe tics in du< time.

the Spiritual death in [mm.

With Conti-nuance.

The Divcls cunning to defer men fro.n doing good

Dimes.

I make up the heJge,and (land in the gap before him,and fo meet him with repentance to flop the judgement.

5. The fifth means to do good to the Church is this, Let us do it with continuance:It maybe while the news is frefh, we will be fervent in prayer; but ofren the news alreretb,and fomettmes it happens to be good,and then we leave oft*: Bur this muft not be; we mull be con-ftant in this duty,to the very uttermoft end or &ll ; there may be ebbs and Rowings,but it is the lad iflue which brings all: therfore let us continue in this duty of fading and praying,that we may try that laft ifllie of all.lt is the common rafliion to make the afflictions of the Church only a wonder of nine daies.This was thejews fault -Jtr % 3 4. i o, 11 .When they heard of their enemies, for a while they would pray.But although the news be good,yet dill continue as the importunate widdow did to the Judge, and your importunity will moove God.Set therfore to it,and continue in it; Prayforleru-falem> let thofepro/per that love her peace, Tfal. 122,6. Mourne apart, every family apart: It is not enough tohearethis, andtolettheMinifters voyce be to you as one thatfwgeth with a f leaf ant voyce : Thus were the Iews,£*,f^. 33.3 2,Who heard hit words, but did not doe them:and therfore God tels them that they faall be de-(Iroyed in the judgement.Tbe Divell will fufferyouto purpofe, and purpofe to doe this duty, but kecpes you from the execution of it, and prefent practice which is that only which may do the deed. Confident therefore, and deferre not the prefent doing of this dury: what can you do better than to deliver Gods Church, and you may do it, although you be poore and defpifed, yet being Gods Saints, your prayer^ arc in force before God;as in Ecclef.9. 14,15. the poore man delivered the City by his wifdome; he was poore and defpifed, yet it was hz that delivered i;. Others may fecme to do much,and (larid,vaun-! ting on the hatches, but it is the Saints that do it- If!

there

The SprttuaU death infmne.

there be any confideration of Chrift m you, if any love, any grace,any well-wifhing to the Churcb 3 pray for it; thisistharIfeare,ycnwillpurpofeto do ir, but will deferre it;but,Belcved, the doing only God regards. We,when we read how much Alexander, C*far, and (he like cid.we admire themjwhy we may do more by cur prayersjperformcd in a right manner: ifyou do it, either the Church {hail have comfort; or els you {ball fave your ownc foules.Without you thus pray,ycu are guilty of the Churches deftrucTion : The horlemen, if rhey (land frill, although they fight not againft their own Army,yet are guilty of their deftruclion, becaufe they fhould have fought for them. The rrxtor,ithelet the enemies in at the gate,he is the deftroyer of the Ci-ty,becaulehe fhouM have kept them out;fo the Saints,, which fhould ftand in the breach,if they pray not, they deftroy tbeLand:So Godfayes, £3^22.3.0,31, And I [ought for a man among them, that Jhculd make up the hedge, andftand in thegappe before me for the Land, that I fionldnot deftroj it: but 1 found none: t her fore have 1 powredout again indignation upon them, I have confu-medthem with the fire ofmj wrath : their own way have 1 recomperxedupon their heads, faith the Lord God. Becaufe he could not find a man to Hand in the gap, thcr-fore he pewred forth his indignation on the Land, Their not praying deftroics the Land: The Saints and holy Prophets, are the Chariots and hcrfc-men of Jf-raei; if then they (land ftill, they do what in them lyestodeftroy the whole Nation : they are not only the Chariot^, but the horfe-men alfo; they are the whole defence of Jfrael • and therfcrcif at thefe times they be idle, they areguiity of the deftrucTion of the whole Church. Hence Salomon faid, An idle m&n is brother to him that u a great wafter. As a Pilot, who j for want of attention fuffers a Ship to be overthrown or fplit againft the rocks, is guilty of the lcfTe there-! of. So the Prophet Samuel, notwithstanding the peo-i pic

Ibe Spiritual! death in finne.

Signes of civil! men that fce.n to have life, but have none indeed.

I. They do not

|^eha<J finned a great fin in for faking God to be their J King.faitb,! Sum. 12,2 ^.God forbid that I fhouldfm a-gatvft the Lordjn ceafing to pray for you : and therfore it is a great fin no: to pray for Gods Church .The Jews intbecaptivity were commanded to pray for the peace of Nabttcbadnez.zar^who was a Heathen Prince; how much more then ought we to pray for Chriftian Prin-ces?And furely,if God fhould take away from you this Prirce,and give you fuch an one as Quecnc Mary, you would then know what it is to enjoy fuch a Prince, as now by Gods mercy we do. Therfore ftir up your felves to the duty by fading and graying,rruuh may you, do this way. £/?6<?r delivered al the jews by this means: it was not Sfthcrs words that did k; for wh.u made the King not to ileepe that nighr. ? how came he to call for the booke of the Chronicle I how light he on that place of Mordecaj ?\hcy had firftturr ed God by hlting and praycr ? and then he thus prepared the King for£/?-her to fpeak.Thus then,and by thefe means we may relieve the Church in diftreflfe: And therfore if we be true living members, let us manifeft our endeavour to relieve them by thefe means. And thus much for the fignes of men which are flarke dead.

Now follow fignes of diftififtionbetweene fuch as feemetolivc, and fuch as live indeed : and thefe may be refembled to fuch fpirits as aflbme bodies to them, felves and feeme to informe them ; and they are chiefly all Civill men. Now they are difcerned by thefe and the like fignes:

The firfl: figne is this; As the Angels in their aflu-med bodies feemed to eat and drinke, but manifested not anyefTecTofit, for they did not grow by it: fo thefe men, they feeme to heare the Word, lut they makenoprcgrefleinit: they may feeme to feed on the Sacraments, but they grow by none of thefe meanes, they ftiil go on in their old tracT. They arc not unlike fome men which eat as much, or more

than

The Sptrituall death in finne.

than others, but are never the fatter, but as leanc as ever they were : evenio the Minifters of the Gofpell now deliver the Spiritual! food of the Word, in as great abundance as ever, yet where is the fruit ? who growes any fatter, any better liking than before ? Wc (BelovedJ defirc not to have agame the fruit of our teaching in your under (landing only (although that be goodj but in your practice: Like ihepheards which wcu'd mi have their hay again of their fheepe in hay, but in the milke and wool!-. And hence it is that the Apofrle Peter exhorts them, i Pet.z.i.^s new borne babes to defire the fxneere milk* of the Word . and why I that they may grorv thereby. 1 hough thou beeft never fo weake at the firft, yet if thou groweft: Qronger,it is a figne of life ; but if thou haft gotten no ftrength in grace, nor no victory over your luib, notwithstanding all the meancs of grace you have had^ yet whacfoever you feem.you sreftill but dead men.

Th: fecond figne is ; As the Angels, though tbey I 2.

were moove^, yet it was from no inward, but from I They arc mo an outward principle; fo thefe Civiil men, and I vcd b Y an oll f all hypocrites may bemoovc*, and do all that good mencandoe ? but it is not from an inward principle, but from ibme outward and by-refpecT. They are like Clockes and Watches, which are mooved by fame fpring, and therefore when the weights or frnnj is dowrre, they mov^ no longer: when that falfc end w'rich made them take in hand the {hew of Religion is gone, thrnthey will beno more Religious. Thus ioaflj was Religious,bnt for fome by-end ;. viz. while lelmada lived; and therefore after his death, Ioa[b forfooke God. Thus many will be good | whiieft they are in good families, under good governors ; but being remooved from them they turne with the Swine to the tumbling in the mire. Some a-gain,good exhortations and counfcll will make tbtJB five well, and they will continue fo, while they are in

E that

ward

principle

The Spiritual! death in finne,

3*

They doe it but in fome places and company.

4

They fpeake from the teeth, not from th§ heart.

i that good mood ; Others will be good, while a ftorme I offickneffe indurcs, but when the Suivfhineof pro(-! perky (hall begin to appearcthcy return to their old icourfes: they are like a Bull-rufh,which hangs downe his head,till the ftorme is over it, but as foone as the Sun (hines it lifts it up again.Some may hold out longer than o:hers,yet at the laft all will give over, becaufe they are not mooved from fome inward principle.

The third is this; As the Angels a (Turned thofe bodies but for certain times and places, and occasions, and afterwards laid themafideagainjlo will your Hy-pocrits do in fome places and companies at fome times-they will take on them the bodies of living men, and fo have a name to livebut indeed are dead: Bur come they in other places or companies they will lay afidc their bodies,and then will be as prophane as any.T coafe(Te 5 a godly man may be myrie and dirty ,but yet they [till remain ftiecp:as a pibble &a pearle foyled with the fame mire can fcarce be diftinguifhed till they be wafludjfo the godly,do but wafh them,and then you (hall difcern themtobepearles; but theic Wolves, the wicked, which onely take fhecpes cloathingonthem.com-mingamongftWolves,call off chat cloathing, and become as much Wolves as any.

The fourth fignc is this: As Angels or Divels which affutnc bodies, cannot fpeake heartily as living men, but have an artificiall framed voyce, which is from the teeth outward, not heart; fo where there is no true grace but Teeming, it may be difcerned from the fpeecbesmot in the matter,but in the manner: an hypocrite may often babble more than the true Christian, as a blazing Srarre (hines as bright., if not brighter then the true Starre ; but there is a broad difference betwixt them ; the one fpeakes but from the head, and the other from the heart: for a true living man doth fpeake heartily and feelingly. That the manner of fpeaking doth much aff:cl others, it is

plain:

The Spirituall death in fime.

33

Two mcancs too ec Ijfc.

plain T Henceis thatthat/»»i//j reports of himlcl^that 2 nnm convert' be lighting into a Country mans houfc, which was' tedbya Coutu wholly illiterate and unlearned, he confeffeth that his I ay main hear hearty fpeaking of faith and repentance^'cd id fomove Speaking, hinuhathe thought that there was fomething more in k than meere know kdge,and f j wrought on him, that ( by Gods grace it converted him;(o that the manner of; fpeaking doth often afF:ft whtre the matter doih not; wheh an hypocrite cannot have. And thus much for the ftgi es of fecming living, but indeed dead men.

Now having fhewed that all are dead, it foilows that we fhould (hew the meanes of getting life,which are alfo comprehended in my text, ard they are thefe ; two:

i. To labour to fee that ye are dead, (Ton that were \ dead in trefpajfes and fins, &c.) as all men are by nature. | 2. To go to Chrift for lite, he it is only that can give it; £o faith my Text {He hath qtikhjudyou) It is the property of God alone to give life. Now we cannot gee to him but by Chrift, and we muft go to Chrift by faith, therfore is faith called a living faith, becaufc k unites Chrift and the foule together. Now the difficulty is in this, that men will not come to Chrift and take hin: fome come not ro him at all, o-thers take him, butnotingoodearneft; as grafts put into a ftocke, but not fo ingrafted as to grow therby : but when a man is once foundly humbled, then will he come to .Chrift, and not before; for till then he doth not hunger and third after him : but the ex-creame hungry will be fatitfied with nought but meat: as Samfon faid,Give me drinke or elfe I die. Now life confjfts in the union betwixt Crrift and thy foule: This Union is by Luther compared to fire and iron un> red 3 which cauies the iron to have all the properties of fire,as burn,fcorch,&c. fo an humble Saint, united to Chrift,hath all his properties, though not in the fame meafure and degree.

E 2 Now

The Dottrine of Humiliations

Dottrine. No trandati-on co life,

Now thefe mail be handled diftinftly : and therfbrc the firft means of life, is to fee our feives children of «wrath,and that we are dead in trefpaffes and (ins : The point thac hence arife:h,is,

That whofoevtY would be transited from death to Ufe 9 mufi firfi apprebenl hlmfclfe to be a child of wrath : that withoutapprcJ is, he mu(t fee the face of God, as of a^ angry Judge, henfion ot | fo farre forth ask may drive him to Chrift. So that Gods wraih J a m an cannot be faved until! he bath not only a touch due co firt. or t wo,but a true fsnfc of fin,a deep apprehcnffon of his \ fins,ofdcath,and of damnation; for only tofuch are all she promifes made, Chrift is only fcnt to bind up the I broken hearted: Chrift came to call all that were heavy laden,and thofc only,thofe he will eafe : Peace muftbe preached to none but thofc that mournc in Sion. Ther-fore the Apoftle faith, 6W.4.21. Tell me ye that are under the Lavo^doje not defirs to he*?e the Lav* ? Yea, the Law is faid to be a Schookmafier to drive men to Chrift: that is : fir(t,there muft be the Law before Chrift can be j had;for e!s,although we fhould preach the Gofpell, it ! would becontemned:therfore Chrift in his time gained only the poorc;Thepoore receive the Go/peH:thzt is, the poore in fpirit. God will have his Jewels of life and falvation to be eftcemed, which we will never do until! we fee our mifcry, how that we are in the eftate of death. As the deliverance out of ^Egypt would ne-I ver have bin lb fweet, had they not bin in ex-1 treame flavery and bondage firft. God deales with us as Princes doe with their Malefactors; firft, they i bring their necks to the block, and then give them \ a pardon, for then they apprehending death, the par-don is the fweetcr, and more welcome and acceptable to them. Indeed if the queftion were made, what God could do in his abfolute power; I know that God might convert us and not humble us, if he would; he might fay as he did in the Creation, Let k be, and it mufi: be: he might come in a ftill voyce on-

The Doftrine of Humiliation.

ly,without fending before a voyce rending the rocks :

j he might ufe lightning and no thunder 3 but we fpeak of

j his ordinary courfc, wherin he will not; for rone are

faved but luch as have not only a fighr,but alfo a deepe

apprehenfion of their fins.

For the better undemanding of this point, we mult confider thefe things :

i. That there are three things which keepe a man fromChtift.

Firft,l!nbeliefe -.when men will not believe that he which was borne of the Virgin Mary was Ghrift and God;therfore about the proving of \X\\sj.hcApoftles did fpend mod time,becaufe then it was hard to believe.

Secondly,not caring for Chrift: as thofe that came not to the Kings feaft, they believed that there was a feaft, but cared not for it, they regarded more their Oxen &c.

Thirdly,not willingncfle to part with all for Chrift; they wilt not take him upon all conditions: they fee fome need they have of Chrift, but not much ; and fo they will forf«ke fome things for hirmbut not all: they are loth to part with their inafter-fin ; like the young man in the Gofpell, he had done a great deale, yet he would not part with his pofleflions. But to thefe three things mud be oppofed three other things to bring us to Chrift:

i. Faith to beleive he is Gcd.

2. A Height humiliation to bring us in love with Chrift.

3. Sound humiliation, to be willing to part with all

for his fake. The firft is received amongft all ChrifHans, although it is to be feared that many doe believe it but confii-fcdly. The fecond is a (leighter manner of apprehen-dingof Chri(t,and that a little forrow will do, a little humiliation, But the third (which we mud have before we can be faved) to be willing to forfake all, to

E 3 leave

35

T hings confide table, I.

Three things! keepe a man! from Chrift; i.llnbcleefe. 1

2. Neglecl cf him.

3. Unwilling, nefle to part with ether things for him

Three thing to bee fct a-gainft thefe

to bring U s t oj

Chrift.

The ncccflity of a dcepe humiliation.

I.

Without (ound humili ncion wee will i not come Chiift.

the Dofirine of Humiliations

^

Wee will nd day with him.

Humiliation complied to the foure for:s of ground,

leave every fin for Chrift his fske:and that we will not do untill we be thorow T ly humbled,and are fully broken hearted:therforerlrftadeepe humiliation is neceflary for fal vat ion.

Secondly, ifvvehavenotfuchan humiliation, then either ?

i. WewillnotcometoChriit.

2, Or we will not (lay with him.

3. Or els we will not do or fufYer any thing for him.

And if we want any of thefe we cannot be hved.

Firltjif we be not truly humbled,we can never come ■ to Chrilt ; nor regard him : we may preach Chnft long enough, and no body will regard uim, except they be foundly humbled for their finsras in the La p no body did care for the City of refuge, but he chat had flaine a man ; to hi.n only whom the revenger of blood purfu-ethjs the City of refuge fweetiwhen the fiery Serpent bad ftung a man, than he looked to the Bra2en»ferpent and never till then:fo when we fee our fins and mifery therby,then, I fay, and never till then is Chrift well-come. The Prodigall Son never though: of returning home to his Father untill he favv that he mu°r eh- ftarvej when he faw he could no longer fubfift, then he rctur-ned.So, when we are fo humbled for our fins that we f.e we fhali indeed be dsmned without Chrilr, than, and ntver untill then we care for him.

Secondly, although wc doe come to Chrift, yet without we be truly humbled, we will never flay with him, although we may repyce in bi^ light for a feafon. And for the better midcrftandirg of this, confidertbe foure forts of grounds which reprefen-ced foure forts cf hearers, Matth. \ 3. The firfc were not humbled at all, (It fell by the vcayes fide,and' prefnt-ly the Howies of the Aire devoured it y verf 4 J The fecond was humbled a little, but not fo much as to fufter for hrrij (The Sun farchel them for {4 eke of rooting ver 6.)

The Doftrtne of Humiliation.

The third fort were fo farre humbled fcr finne, that they differed fbme perfections, but would nor part vvithaM For Chri(r,the world they efteemed more (The tkornes choa kedthew y z'cr. y.}But the fourth ground wa6 fully humbled;* hat is, they were fo humbled in a fight of their fin, that they faw that they had more need of Chrift, than of any thing in the world, and fo would part with all for him,and fuftir any thing; and therfore they are faid to bring forth fruit with-patience. Others may ftay a while with ChriQ, but when that comes fhat they preferre before Chrilt,then they leave Cbrift; for untill a man can bring his heart to that paffe, that he can prize Chrifl: above all things, undergo all perfections for his fake, he is not foundly humbled, but is like the fecond and third ground.

3. If we (lay thus with Chrift,yet except we be thus humbled, we fhall neither fuffir nor do any thing for Chrift.lf Chrift had bidden PW (before he was humbled Jto have done fo much for him as he did, he would never have done it 5 but when he was humbled, then, Lord, what woulafl thou have me do ?

And the reafon of this is apparent, if we confider thefe things :

Firft, There are many lufts that do encumber us whileft our hearts are unbroken; fo that there is fuch a bafeneffe on the outfide of Religion, that except we be humbled we will never like it, tut fnali be offended at it; and like prcud fervants, fay our wages are too little, cur fellow-fervants too bafe : but on the contrary, he than hath once bin foundly humbled? thinks all too good for him.

Secondly, There be fuch frong lufts to be mortified, which cannot be done without humiliation, that we care not for Chrift : our lufts indeed may fcr a while fleep,but when once they are awaked,Uke Satnfonjhey crack a-tw r o all the bonds of good purpofes and vows; they are never (lain untill we be ioundly humbled.

Thirdly,

37

3-

We will not fuffer or doe any thing fcr him«

Re a fen I,

Reafonq.

The Doctrine -of humiliation

muft gotutou-Sandtificacion.

Vfi.

the Doftrine of Humiliation.

Thirdly/here arc fucb contrary laws to be delighted in 5 that vvc can never frame our nature unto, until] we hunger and third: after Chriftjand then his Laws will be meat and drinke unto us; lor before we delighted in the Law of the flefh, but now if we be truly humbled, we mud deliahc in the Law of the Spirit.

Fourthly .there are fo many ftrong- lulls to be parted fromf; many Ifaackj .which every man at forr.e time or other will be called upon to effct up the which if he doth not do,he willdamne h's own fcul;yet untill he is humbied,and {hevne what damnation is, he will not buy falvation iodeare.

For tbefe caufes is Humiliation neceffary in the raft (place; Therefore in the Scripture this method is at-vvayes ufed, by the Prophets, Apoftler, and Chtift himfelfe, they preeched ever Repentance and Humiliation before Sanftihcation snd Juftifkation : This was Chriib order,as you may fee,Z«J^4.Tnus.did Na than- with David, he laboured to humble him, before he told him God had forgiven him .Thus did lavas; Yet forty day es,and Nineveh frail be dtflroyed.Jon. 3 .Thus al-fo God«dealt with Adam in Paradife,he intended to rc-veale unto him the promifes of the GofpeU, and yet at the fifh: he (hikes hkndowne with terror that made him hide himiclf,thera he told him of his fins, and after all reveales the GofpeU unto him, The Seed of the vo-man frail breafy the Serpents head,Gen* 3. Thus dealt Pe-ter with his Auditors, Atta. 38,39. Repent andbebap-tized every ofyou y &c %

Thus you fee that Humiliation is fo neceffary, that wicboutitthereisno falvation: Let us come in the next place to make fome Life of h.

Therforcf my brethren)[eeing this is fo,content no: your felves with morality and civility, except you have more in you than nature can give you ; nay, except you be ail new, not patched up 3 as 2 Cor.j. Except you be wholly changed and cafe into a new

mould

I

The DoBrine of Humiliation*

mo f jId,being firft broken by humiliation, you cannot be faved. Try thcrfore whether now you doc that that others will not do;wherin els doth che power of Religion confift?Try whether you have denied your fclves, and throughly mortified your deareft luft,and whatsoever the flefh de(ireth?and whether you be ficke of fin ? regard not what the world prizeth, labour you to have your hearts broken,els ycu may pray, be charitable and loving to others,and with H«W,make a confeience of many things,yet all will ftand you in no ftead,becaufe it commcth not from an humble heart: for be it never foholy a duty, never fa conftantly performed, except it comes from a broken heart, God accepts it not: So the Prophet Ddtrid faith, ?fal. $1.16,17. God carethnot for Sacrifices, (and yet they were his Or-dinances,as well as our prayers ) only a broken heart was pleafingunto him ; andtherfore whatfoever you have done from a broken heart, is accepted of God. But here Satan deceves men with guilded things; namely, formall performance or holy duties, which ( when they need them (as in the day of death or trouble) ftand them in no ftead. As often he couzeneth Witches, in giving themmony to do fome murders, they laying up the mony^rd when they have need of it,goingto fe chit,have found nothing but dry leaves; Even thus will all the holy duties we have performed from an unbroken heart faile us. They are like ' Simile* Gloe-wormes, they glitter greatly in the darke, but when once the Sunne comes, their light is nothing. S&Pauly before he washumbled, he accounted him-felfe a gedly man, and none better than hr ; but afterwards, he rvai not wmhy (as he faid) to be counted an ApoftU. Therfcre deceive not your felves any longer, for nothing is more dangerous than an unfound heart, therfore take heed it deceive you not: if you nevf r have bcenc humbled, now labour ro be humbled; fcr it was that that made the Puolican to be /uftified ra-i

F thcr 1

39

The Dottrine of Humiliation,

Three quefti

ons.

therthanthePharifee,becaufehe W2S fcumblcd.and the Pharifee was not:and indeed none are runner from fal-vationthen thofethat content themfeives with outward formalities.

Now in Humiliation, for our fuller undemanding of it,I will explain thefe three qiuftion?

i.

2.

3<

Hu-

Quefiion

I.

Anfw. True humiliation conSfts.

I. In feeing out lives abound inftn.

Wherin Humiliation dcth conhft. What kind of lorrow is required in thi miliation.

How wcfhallknow whither our forrowes aretrueornot. The firftqucftion is, Wherin confiftsthis true Humiliation ? J anfwerjn three things : i. In feeing your life to abound with acliull fins,than in looking into your heart and nature, which is wholly corrupted, and the root of all evill, and where your corruption is ftrongeft,as fire in the root. Many labour to excufe their fins from their nature, becaufe that that is prone unto itjbut that makes their caufe the worle, it increafeth their vileneiTe • for why baft thou fuch a nature,and doft not curb L?Btfides, their natures areo-'dious to God,though they never fhould breakc out; as a Serpent is odious unto us, though he never hurt us. rurther,confider,haft thou not made thy nature vvorie? Every fin thou haft committed makes it worfejfor sct-| uall fin doth more increafe the cuftome and habit of fin; fo that befides Adams fin, thou thy fdfe att guilty of corrupting thine owne nature. 2. In confidering that there is nothing in thee that In confideringl is good at all; fo the Apoftle faith, Rom % y.\ 8. For I that there is ' j^orv that in me dtvelletb no ^ood thlno : and Gal. 3.22. nothing S°°&. The Scripture hath concluded *!l (rtot only men/but 1'things) under Jtnne. Men thinke well of thcmfelves, becauie they have much good in them j but confider 'with thy felfe, thou haft nothing good in thee at alls Can good fruit proceed from'an ill tree ? 3. In

The Dottrine of Humiliation,

3. In fruiting thy heart with an apprehenfion of death, hell, and mifery, due to thy finnc ; then wilt thou find thy felfc in a miferable eftate, and canft not chufc but be humbled, when in confederation of ihcfe things, thy heart fmites thee, zsBelfiaz^ars did him. And fo much for the firft qtu (Hon.

The fecond queftion is, What kind of forrow is required in this Humiliation ?

I anfwer^Not thofe violet fl a fhings of forrow,which for a while amaze like a land- flooJ,but it muft be this : When thy judgement is enlightned to fee thy eftate, and the judgements of God banging over thee; and after this convincing, then thy affclions arc ftirred to mourn for thy fin.If'the/u 'gement be fully convinced, the affccTions will fcllow:therfore in Scripture, when any is faid to be humbled,in thofe places is fbewed that their affections were ftirred;as we may fee,e/4ff.i6. in the Jay lor: and of Peter, it is ffaid of his convcrfion, He went out and wept bitter/j:So alfo of thofe, Atl, 2. it is foid,Tbej were pricked in their hearts: for the ground or' their forrow is the convincing of the judgement, which works upon the afkclions;therfore ChriQ: faith, The Spirit jhall come to convince tht world of Jinne, &c. hh t 1 6. 8.The other forrow not ariling from this convincing of the judgement, is butapaflion, and fo is (height gone; this is an sff':clion, and fo is more permanent although it is ftiiler,as the deeped waters are e-vc r (lilleQ:. And fo much for the fecond queftion.

The third queftion if,How fhall we know wbithcr thefe forrows of his be true or no ?

To this I anfwer,Tbere is an Humiliation not deepe enough, ? a Height Humiliation ; snd there is another too deepe, which fo drownes us in forrow that it takes away all hope of falvation, and brings defpaire, fuch was the forrow of ltd as and Achitophel: but the third and true, is an indifferent betweene both: fome-times there may be an humiliation and no grace, as

P 2 there

41

Infmiting thai heart with anf apprchenfion pfGods cuifc.

Anfw. What forrow is required to rrue humiliation.

Anfw. How to knew true forrow.

How true Hu miliarion differs from other fotrow. I. In the rife.

The Dottrine of Humiliations

2.

In the continuance. BouponConf,

a 99.

Simile*

fignes

3

By the

and effects

Coimkion of

heart,

1 Heales our

fins.

there may be a plowing and no lowing. But true Humiliation differs from other forrows thus:

Firft, in the rice of it: both a godly man and an hypocrite may; firft,be wounded wirh Gods wrath : fc-condly,defire freedome from heil; but into thegocjy, God doth infti ! lgratiousfeeds,wherby he is humbled for fin as well as hsll,ar,d defires grace as well as mercy; But the hypocrite onely defires mercy and freedome from thefe torments, and therfore when theterrour ceafeth his holineffe and defire of goodnefle ceafetb, and fo bring eafed from the torments, he cares for no morejbutthe godly, he defires to be joyned to Chrift, and to have his lufts mortified.

Secondly,tn the continuance of itthypocriticall humiliation may be longer or {horter, but it is never con-ftant,it doth var ifh ; but the true humiliation doth laft all the life long.The humiliation of hypocrites is like 1-ron,which while it js hot in the fire,you may fafhion it which w?y you will>but when it is once our, it is prc-fently ft ffe agaiv.*:fo Pharaoh as long as Gods hand was on him,he wculd let the people go, but as foon as the fire of affliction was re moved, his heart was hardned;fo was Ahab and Saul. But in the true humiliation,God takes away the iron hearr,and gives an heart of flefti,fo that although it may be brawny a litle,yet ftil it is flefty hypocrites fo long onely as they are under the judgement are foft,but the heart of the godly is al waies foft.

Thirdly,by the(ignes of brokennefle of heart:Now brokennefte of heart,

1 .Heales our fins. Firft, the beloved, the matter fin, and then all the reft : other humiliation skins over, but cures not;it ftops the ftreame for a while, bat it breaks out again: it may caufe you to make many purpofes to leave the fin;yea,and to leave it a while.bu: you will returne to k againe- wheras if one be truly humbled he is ftronger againft that beloved fin than againft ^ny other 3 not but that he hath ftrorg inclinations

to

The Doftrwe of Humiliation.

to that fin,but he is more fhye of it,and ftiuns the occa-fions of chat finne>becaufe he hath fully felt the /mart of it, and hath by his humiliation feenc that fin more than any other. Now after the beloved fin is once hea-led,then the other fins will foone be healed;as in a cloth, by wafliing out a deeper ftaine, the fame labour doth waftioutleiTerftains.

2, It caufcth love of Chrift : So Maty Magdalen , becaufe [he was humbled much, and faw that Chrift had forgiven her much, therefore fhe loved much. So P*»/ 5 who was much humbled, ever exprefled a fervent love to Chrift, as we may fee, Att.ii. 13. where he faith, having bin perfwaded by his friends not to go rojerulalem, lam ready not to be bonnd y but alfo to dye for the name of the Lord Jejuni who fhculd fay, I feare nothing, becaufe I care for nothing but Chrift.So alfo, 2 Cor.f .i4.he faith, The love of Chrift conjf rained me: and therfore when by humiliation we fee what Chrift hath done for us,we thinke we can ne« ver do enough for him.

Now you may know if you love Chrift or nor, by thvfefignes •.

• Thenrftfignetoknowthe love of Chrift, is obe-diencejHethat loveth Chrift, kcepeth his Comman-dements,and they are not grievous unto him.

J hefecondfigneis this; If you love him youfhall find in your heart that you love rum,your heart will be carried towards him;as I can tell if I love a man, for then my heart is carried towards him.

The third figne to know the leve of Chrift,is this; It caufwth me to efteemcoffpirituall things,to prize tbzm at an high rate,and other things littk worth : for when a man is foundry humbled, aske him then what he de-fires moft,he will anfwcr Chrift and Grace,and that his corruptions may ceafe in him ; as for outward things, he paffeth not for them : as a man that fees he muft die, he cares for no outward wcalth,take you that,give him only the pardon of his fins.

F 3 The

4*

Simile*

2 It caufcth love to Chrift.

Signs to know

whether wee

love Chrift or

no,

I Obedience.

a AfFeaion' towards him.

3 Theh/ch prizing of fpi-ntuali things.

4 Contented-neffewith the meaneft ditiot>.

con

"the Dottrine of Humiliation,

5 Feare of offending God

The fourth figne of the love of Chrift, is this; Ir maketh hi m content with the meaneft condition. The Prodigall Sonne, when he was humbled, fo he might be in his Fathers houfe he was content; he liked the meaneft condition, even to be a Servant; I am unworthy to be thy Sonne, make we as one of thy hired Servant f y Luk. 15.21. So Pan!) after he was humbled, thought himfelfe unworthy for the Saints company, and that not for a fie only, but even ever after he ftill cries our, / am unworthy to be an Apoftle. Thus 7v\?sw*,returning home to her Country,faid,^ went outfall y a.nd yet had nothing but her felfc 3 Sons and Husband; foe accounted any thing too much for her. If a man once come to be verily perlwaded that he is worthy to be deftroyed,he can with patience beare any lofles and crofTesjfor thefe are nothing to death,which he knows hehathdefervedj therfore what impatience foever thou haft,fo much art thou fliort of true humiliation.

The fifth figne to know we love Chrift, is this; it makes us fearfull of offending God : tendcrnefle of confeience is ever according to the mcafure of true humiliation;for by how much the more we are hum-bled,by fo much do we feare to offend (Sod.and labour to walke obediently unto him,//* 66.2. the Lord faith, To him will I looke that u poore and of a contrite jpirit,

I andtrembleth at my Word:\{ thou art of a contrite heart, thou wilt tremble at his words ;that is ,at his Com man-dements ;fuch an one feares to breake any Comman-dement,he is fenfible of the leaft (in : iHcnce it is, that Pmz.28.14. feare is oppofed to hardncfle of heart, Happy is the man thatfeareth alrt>av y but he thzt hardntth his heart Jhall falling mi/chufe : Now the oppofite to hardnefle,is broket nefle of heart,but feare is oppofed to it,becauie it is a figne of brokenneffe of heart. Now this fearfullnefle ftands in two things:

I.In a facility to be convicted of any fin; for he that is not thus broken in heart, ftands out with God, and ] will not yeeld unto him, 2. In

The Doftrme of Humiliation.

1 45

2. In a feare to offend God; for when he is once convinced, he labours to do according to his know-ledge;and then is afraid to difpleafe God,either :

i. In committing the leaft fin; as Mofes would not leave the leaft hoofe behind him ; and as lob feared left bis Somes Should have finned in heart Job 1,4.He was fo truly humbled, that he would not Sacrifice for his owne fins only, but even for his SDnnes alfo,and that the leaft,the thoughts of their heart:?.

3. In omitting the leaft good duty, or doing it formally; which thing the hypocrite cannot doe, becaufe he hath not this tenderneffe of conicience.

The fixth fignc of the love of Chrift, is this; It makes Gods Word fvveet unto us;as it was to David, Sweeter then the honj or the hony combe : Crumraes are fvveet to an hungry man . fo if a man hunger after the Gofpell it will befvpeet unto him. Irdeed,if the Word be fwectned with humane Eloquence,k may be fvveet fo one that is carnall (for fo it is pleafing to nature,) but if the purer it is,and the more it is feparated from thofe gawdy flower*;tfthe more piercing it is, the fweeter it is to us,th?n it is a figneofa broken heart; for it is a reproach to thofe that have not a broken heart, and fo it cannot be fweer.as we may fee,/*r.6\io. where the Lord faith, Beho/d>their eare U fincircumcifedy and they cannot hcarkembehoUjhe Word of the Lord is unto them a reproachjhey have no delight tnit. And again,the Prophet faith, ler. 15,1 6.Thy Words were founded I did eat them^andthy Wordrvas unto me the joy and rejoycing of mlneheart:\t is joy and re/oycing to thofe that have a broken heart,as the Prophet had may, the fharper it is t the more they delight in it.

The feventhfigneofour love to Chrift, is this; It caufeth meekneffe of fpirit, The Sptrit that dwe/ieth in hs (before we are humbled ) lufteth after envy, lam. 4 5. now every naturall man is fo; but he that is of a

broken

6 The (lading of fweetntfle in the Word of

God.

7 Meckncfie of/pint^ £|

'the Dottrim of Humiliation.

Ohje£t.

Humiliation changeth our

natuie.

£*fftk* 4-

Anf*.

The difference of humiliation in one well e« ducated and a oroile (inner.

o

I broken heart envieth not,be fpends his anger on him-) felf,and looks to his own offences fo much, that he re-gards not others.

But fome man will here be ready to objeft and fay, My nature is hafty,and I cannot fupprefle it.

To this I anfwer, It is true,every one by nature is a Lionjbut grace when that comes jt turns us into Jambs and meek fheep,£»^,3 4. Tohn cries in the Wildernes, Prepare the way of the LorJ,&c.but how ? by humility; Every high CMoptntaine and Hill ft ail be digged downe y and the crooked [hall he madeflraight y and the rough waits /ball be made fmooth\ Humility, which 'prepareth for Chrift,diggethdowne thofe high Mountaines,and ma-keth plain thofe rough waies.I deny not but that fome-times Gods Child may have a paflion of anger; yet the peace of God rules in his heart, although that fome-timesbrcaksoutasarebell } but it dwels not in him: Chrift is meekeand fo are all his. And fo much for the third queftion.

Now to proceed further in the explication of humiliation,, and come to the fourth queftion, which is this.

Whether this humiliation muft be in all men,as wel in thofe which are well educated, and have fallen into no grotfe fins,as in others ?

J anfwer, yes; it muft be in all, even this great Humiliation here fpoken of,els let them go never fo farrc, they will in the end fall away : and that is the very reafon why fo many Prof efTors,that have given up their name to follow Chrift,fall a way,bccaufe they were never humbled foundly for (in.

Yet there is this difference betwixt the humiliation of one brought up wcll,and a grofle firmer.

1 .The filth of fin is not fo fuddenly revealed to thofe that have bin well brought up, and have fame know- I ledge, and therfore they are not ^fo fuddenly fmitten, ! as to thofe that lived in ignorance all their life long : j

thofe ;

\7

The Doctrine of Humiliation,

jthofe that have a light on the fuiden, itprefently ama-| zech them; even fo God ftrikes down fuddenly the

grofTc (inner and amazes him with a more violent for-

row and humiliation,than he doth the other. 3, The/ )y is no: fo ludden,nor flafliing,nor fenfible in

him that hath more knowledge;rbe medicine is known ( to him as foon as the wound : he knows Chrift a Savi-I our offcred up for all that are wounded for fin, and fo ; as foon as he feels the wound,he applies the medicine;

fo is not his trouble fo irkfome, neither being delivc-j red hath he fuch fenfible joy : For inftance, Suppofc a ! man be in the way wounded among thecves, andal-i moft killed, fo that he faw no mcanes of life; if one, I a friend of his, on the iudden (heuld ft ep forth and help ' him,he would be more fenfible of it, than fuch an one | as knowing before he fhall be robbed, getteth company to go with him, and fo efcapeth the danger. And fo much for the fourth qneftion.

The fifth qu:ftion is this; Wh3t is the leaft degree of £>ueftion 5 Humiliation that mull be in one that will be fa ved ?

I anfwer, it is fo much as will bring us home to Chrift; that is, frmuch as will make us apprehend fin to be the greateft evill in the world, and Chrift to bs the greateft good : fo much as will enable us to make fin our chiercft for row, and Chrift our chiefeft joy : when we do fo,then whatfotvtt is effred we neglect for Chrift,and preferre him. Thence is it that the Churches arc (aid torejojee In Chrift rvhhjoj nnft>e*k*ble and glorious a P*r.i.8.For when we apprehend Cm to be the greareft evi l s and by Chrift to be freed from it, wemuftneedsrepyce anfpeakably. For we are to know that ourcenverfation confifts in three things:

1 Jn being foundly humb!ed,fo that we fee fin to be the greateft evill in the world.

2 In ftedfallly laying hold of drift and beleeving in him,fo that we will not part with him for any thing in the world.

__ G 3. In

Anfw. The leaf* de-gree of humiliation will make u* count fin the greateft erill, Chrift the greateft good,

A mans verfation

con-con ■

fiftem three

things.

The Doftrine of Humiliation.

Anfw.

The Law the onely meanes of humiliation

Ob'jcft. Anfw.

3. Inanewneffeof life, walking in obedience to all his Commandements: and therfore Chrift faith, lob.16.He nillfendthe Comforter tc convince the world "cf/inne ar.d rightecufneffe : fird, to humble for fin • and in this alfo there are degrees; for here one may be humbled more then another, and fb third after Chndmore; but the more we are humble ?, the better we are humbled j it is a dgne Cod hath a greater worketodoby us, when we are thus humbled: I: is a great fmlt in u; that we are prone to thinke that j we are humbled enough, and that our humiliation at 'our firftconverfion was enough ; No (beloved^ cur i humiliation mud not be like a Land-flood rhac runs ! but for a little time, but like a fprirg running ccnrir.u-jalfy • for all degrees in grace, depending on God, mor-(tification of our lufts,d^. depends on the degrees of our 'humiliation;and he that is the mod humbled, would be J much more if he faw himUlf co be the better. And fo J much for the fifth qucftion.

The fixth queftion is this.How Aral: we come to be thus humbled ?

J anfwer,by the Law ; for though the u hole scl of our humiliation is wrought by the Law and the Gof-pell, Rcm.6. yet that humiliation which J now urce is that legali humiliation uhich is wrought by the Law: by the Law, I meanc not orJy the ten Com-mandements, but the rectitude cf cur perfons to the whole Scripture, which is the expcfition of them.* Fird confider theribrehow much perfection Gods Word requiretlyhen how iliort you ccme of that perfeftion-this is 01 ,em:ans. I,but fome man will be ready to fay ; I have donewhat I cculd,and yet j am not humbled.

TothisIanfwcr,itisnor the Law alore that muft humble us, bur it iruft be j.oyncd with the fpirit of bondage; for as to make theGofpell tffrcTuall, there is required the fpirit of confbla.ion, andafaiih to believe

~-\

The Dottrine of Humiliation,

49

lieve it • fo to make the Law c fTccluall, there is required the fpirit of bondage, and faith proportionable. The fpirit of bondage is that which enlightneth us to fee the bondage wherin we are by reafon ofourfinsi* and then is required a faith to believe the threats a-gainft thofe fins 3 for Faith is required to believe Gods threats as well as his promiics; faith in the generall being nothing but a lifting us up to fee what naure cannot: for when the unclean perfon is threat-ned,he is not moved,bccaufe he believes not.

But here fome man will be ready to object and fay, Afflictions often humble us, thcrfore it is not the Law that doth k.

To this J anfwer,Affliclions 3 as the Plow,makc way, butitisthef:ed of the Law fown in our hearts that mull hamble us : indeed thofe notions which they had before arc in afflictions made to feem otherwife thau before : but we mud take heed that afflictions caufe not worldly forrow,for that is the applying of the corro-(ive to a whole place.

Now you mnft know that there is an extraordinary humiliation which God at fome times works in fome men;we urge not to that, ( God. works that in whom j he pleafetrCand intended! to make extraordinary) we urge to the ordinary humiliation. Now the means to attain that,are thefe f{vQ :

The firlt means to attain humiliation,is,To^nter into a ferious conn" deration of our eftate,as the Prodigall Son did;he is faid,Z>. 15. to come to himfelfe ,and confi-der that his father had enough and he ftarved,So every one of us fhculd do ; con(lder,

Firft,thc greatnes of thy (ins in particular, and make Catalogues of them.

And than fecondlyjet our acTuall fins lead us to our corrupt heart, which is the root of all. So God dealt with the children of Ifrael, Dent. 8.a, where it is fait \God led them fourtyyears in the wilder* c ft > to hum-

G 2 hie

The fpirit of bondagewhat, and why rei quired to hu-

imitation.

Objetl,

Anfa. Hew afflidr ons and the Law concuite to humiliation

Five means to humiliation. 1 Meanes, to conlidcr our efUtcs.

The Doftrwe of Humiliation.

2 Meancs, to lufizv lor row to abide on us.

hie them y andto prove them,a»l to know what was in their

hearts&c. He himfeif knew it well enough,butby their fins he would imke it known to themielves and

^thers.So alfo God dealt vjithHtvckiaSyiChr 0.12.31. where it is {d\d % God It ft him, to try him, and to know all that was in his heart,Hcz,sck$ah ha i a proud heart, and God left him to himfeif, not that God might know what was in his hegrr 3 but that he himfeif might know. So GodcelstbcIfraelites,E*^.35.j 1. Tejhallremem-ber your owne evillwaits, and your d'Angi that were net geoJ 3 and Jball loath your ft he s in your owne fight for your iniquity ,&c.

Thirdly, Having thus confirmed your fins, con-fider Gods wrath,and the certainty of v; the wrath of a King is the meflen ,er of death, what then is tie wrath of Almighty God ? Even as the power of God is more than the power of man,fo is his wrath alio: as lor.g as he lives,io long will he punifh thee in hell.The confederation of this made Mofes break out,P/*/.po. and fay. Who knows the power of his wrath i Paul is in great hea-vineffe for the Jews, Rom p. And as God fhe wed his almighty power in making of man, fowill he in de-ftroying and punifhinp. And this wrath of his fhall fall upon the moll (enfiblepart of man, viz,, the foul, which as it is capable ot the greatest mealure of joy,fo is it ca-

I pable of the greatcft meafure of grief. W bat is God but infinite ? what is his wrath but infinite ? under it thou

\ fhalt mod wifh for death,whicb now thou molt fearelf. Thefecond meancs to obraine Humiliation, is to flay a great while on this confideration, to f'..ffjr for-row to abide on our hearts • for it is the oft and fcrious confederation that eff.ds this : and therfore we may learne fome thing from Satan, when he would drive a man to defpaire, he oft puts thou ;hts of Gods wrath due unto our finncs into our minds, he holds the ob- j JeCr. clofe unto our minds, and fo letteth us think of i nothing els J tilths frequent and fcrious confederation [

of)

The Dcflrwe of Humiliation,

ofthefe things that humbkth us 2 This was that that humbled Dazid,F/a/.^ I >My Jin wot aire ay e$ before me : So 7^w,4,8, Clesyife your bar.ds ye fnnerj 3 and phrifie ywr hearts ye double-minded: How is that done ? ver. p.Be fiffliftedand mourne ; all waverin^ncfk and infte-bility comes from the corruption of the hcart,and thcr-foredeanfethat;and the way to ckanfe that is tote humbled ; and the way to be bubbled, istoiecjueflcr your felf from all carnal! mirth(thcugh els lawfuii)and ftay on thefe corfidcrationp.

The third means is this;It you cannot fee fin in it felf, labour to fee it in his effete. Ml rniferies which you feej in your felf,or know in others,are the fruits of k $ and this will make you fay,it is a bitter thing to fin;fo Peter in his 2.Epiftle and 2.Chapter,by this effccT: aggravates fin 3 where he fnews it was for fin that the Angels were thrown down into hell, that the old world was drow-ned,that Sodeme and Cfomorrab were deftroyed.

The foii-th meanes to attsine humiliation , is to make thefe evils prefent before you by faith : as in an opticke glatTe, thole things which are a farre off will feeme neare to thofe that look in it; fo thefe by faith fliculd feem at the very doore : it may be the not confide rirg themes prefent, make* them not affccTyou; for what is a farre off, although it be in it felf fearfull, yet is not feared,as death, &c. therfore fet hell before ycur eyes,and fee it as prefent before you. Make prefent unto yoeithefe twothings: 1. All fins pafi :a thing that is paQ us will feem fmali unto us though it be as great as ever it was before, ar.d fo do our fins to us ; wcufually do as men that .leave fomethi'ng behind them,when they are farre gone,tbey think ic is but a lhle,and therfore they will not return for it; fo we being farre efffrom our fins, they feeme 1 litle unto us,but we mud remember the day of our ini-! quity. Let us therefore make our finnes pre-I fenr, God he efieemes rhem as great as ever they

G 3 were,

51

3 Means.to fee (in in its effect"

4 Mcanes, toi rrake thefe c.! vjls prefent b) faith.

Two things ought to be prefent before

us.

f Meanes.

To take heed affniks.

Sight

(Lifts ^/hereby men chink to keepe >ffjudgements i.Civility.

The DottriwofHumiliation.

i F >rmll rctformance

>f holy dutkS

were,let us dofoth:rfore,letthem feem abhominable unto us:thus did Ub poflefle the fins of his youth.

2 Things future, as Gods Judgements, which are nearcathand, and lyeatthedoore, as God fa cs to Cain, although they feeme to m a farre off? But this is Satans cunning to deceive us; he is as a Painter, who by the collufion of colours, makes things feem far off which arc nigh; fo he makes Gods wrath which lyes ac our doore,feem a farre off, when as it may be it will light on us the next day.

The fifth meanes to attainc humiliation, is, To take heed of all fuch falfe fnifts, wherbyyou imyfem to keep offthe blow of Gods Law from lighting on ycu: we are never moved with theie confideratious untill all ftiifts are removedjfo that we fee nothing but death, and then we tremble.

The fliifts by which men think to keep offthe blow of Gods judgements, and fo with-hold themfelves from being humbled,are thefe eight:

i Civility ; this G!o-worm of civility io glittereth in the dark,that we think it to be a true (park of grace, 1 but where the fpirit fhines we fliall find it falfe.- and as 1 the Divell deludeth Witches,in giving th-m leaves in ftead of (liver and gola-fo doth he deale with thee here, j . for except there be a lupernaturall frame of thy heart, ' there is not caufe of comfort notwithtanding all thy civility:and therfore thou muit be fure to have fome-thing in thee more than nature, for civility will not bring to Heaven.

* Formall performance of holy duties; as praying, reading 3 &c.thatpufT; men up.and keeps them from humiliation.If you either omitted them altogether, than your confeience would check you;or performed them well,then your heart would be bettered,and youw uld be humblei'but this formall doing of tbrm, keeps the heart dead 2nd fendes.Re member tberfore that no Sa-' crifice is acceptable to Go J ,but that that comes from a Broken heart,Pf. jr. 3.7he

The Dottrine of Humiliation,

j. Badneflc o( nature. Two cautions I.

2.

4,Gocis mcicy

3. The fradneffe of your nature; you u ould do better, but your nature is f o bad,that ycu cannot. But remember, firft, That that aggravates your fin, and God Ikes ycutheworfe for that, and will the haid-Ifer pardon you; even as we our (elves, are readied to pardon an cffcnce in a good nature. Secondly, your (elf is the caufe of the badnes of your nature :God gave you in Adtma goodnature,butycuhaveioft it,andiince by many fins have made it work by far.

4 Go is mercy :hc is merciful! tber fore you will not feare;tut what it he be merciful!,he cals not thee thou art not burdened with thy fins,be ca's only fucb, Come ftr.to me all ye that are heavy laden, and I wiU eafe \ou What had thou to do with mercy, which feed not thy mifery ? thou halt no part in ir, as Iehtt laid to &*** Bel.

5 The making conference of many things, fo Herod did miny things after hhns preaching; fo the Gentiles did by nature the things con ained in the Law, yet were without God, Rom.2. but there is no Example like unto that of Ama^ia.2 Chro .2% .2.he didthat which was right in the fight of the Lord for a \<dftg time, bat not with aperfett heart.One may make confeience of praying in private,and of doing mar.y good duties, and yet! have no true grace.but do all c ut of a naturali confuence, ; forfeareof punifliment.

6 Bfcsufe Judgements come not fwiftly, and are; 6, The delay not fpeedily executed, Minifters threaten but theyUf executing feele nothing : But we muft know,that the IcfTc afflictions we have had,the more are behind • ani I know not a more miferabte condition than this is; it is a moil dangerous (igne thou art ordained to death, when thou art thus let alone unpunifht: As we ufe to fay, when men arc frequently fick there is no danger of de«th,but when they never I 2ve bin fick, and at length fall into h, it is very dangerous; fq it U to be feared, that when once God begins with thee,he will make an end,

as

n

?.TV making confeience of many things

dhi

Sirr.Ue*

TbeDottrine of Humiliation.

7. A falfe opi nion of their e-ftates.

Three cautions I.

8 An opinion that fome ftouid be holy and not all.

Vfe

as he thrcatned to Hophny and Phweas-Jnz will foflrike,' that he will not ftrike twice : fo that nothing can be I worfcthan for a fmrer to go on without trouble.

7, Men judge their elhtes and fins in a falfe ballance 1 ofopioionmoneffay they)think ill of them, but a few that are more prcciie than wife But consider :

I* That Minifters are only the men by whomyec j beleeve,uot whom ye ftiould beleevc: take our words but fo far forth as they are prooved unto you by Scrip • ture;and if they be true,then (although few be of that mind,yet) you ought to believe them. a.Conftder whither the latitude of religion wich thou (hcke(iunto,andhopeG:tobefavedby Will ferve thee on thy death-bed,and at the day of judgemenr.

3. Confider that it is the part of holy men, and of noneelfe, todifcerne which are the wayes of God: every one is to be believed in his owne att, therfore believe them.

Menthinkethatitconcernes only fome to be holy, as Mini(ters,<^r.and not all.I will anfwer fuch with the faying of Wi(dome y The way ofgod/inejfe is too high \ for afoole: If thou wert wife, thou wouldcft thinke it! concerned thee alfo.

Now I befcech you (Brethren J humble your felves, and fo much the rather, becaufe now the time and neceflity of the Church requires it, now while fhe is thus in her Mourning-gown fcek not after your profits and pleafures,drink not Wine in Bowles, ufe not now the liberties that other wife lawfully you might; Remember tr at faying ofVriah^ Sam. 11.11. The Arke *nd Ifrael4nd Indah abide in Tents, and my Lord hah, and the Servants of my Lord are encamped in the open fie /ds,fha/l I then goe into my houfe to eat and drink** * n ^ to lye with my wife,&c. And do as ^.iniei did, Chap, p, Now praftiie all the parts of Humi iation, now Gods Church needeth i:; although you ycur {elves were Free, yet humble your felves for the fus of others;

con-

Mercytobefouni in Chritt.

continually pray to God for them. Remember what | God thrcatneth to thofe Ifa.ii, 12.that when he called to moLirning/.hey followed their pleafure; he faith, He will not forget it to the death : fo Ifa % 66^< God is angry with all that neglect "his duty, and will not be (tared up to perrorme it • but thofe that do call on him he will heare. The unrighteous Jxdge y L*^i$.was overcome by importunity, and then much more will God: if we humble our ft Ives as Mordecay y £fter 4.14. concluded excellently,7 heir deliverance (hall at if e from another place • fo may we; then certainly the Church (hall ftand, and Antichrilt fliall fall, as a Mill (lone into the Sea, never to rife up again. I grant he may rage ! very farre, he hath raged farre already, and how farre I more he fhall rage, God only knows ; yet in the end, ] certain it is he ftiali fall, and the Church fhall (land.Let \ us all therfore be hum': led,you which have not yet be- | gun this humiliation,now begin^and ye which have be-gun,be(tedfa(ttherin, knowing that your labour (hall not be in vain in the Lord.

The next thing to be fhe wed after this doctrine, that we are deadinfinnejs the means of recovering our life, and that is by ChnTt,as it is in the Text (yott hath he patched that were dcadrf-c.) He, that is, Chritl hath done it.Hence learn this do&rin of comfort, as a refreshing cordiall next after the bitter potion of humiliation. That:

Whofoever vcW come to Chrift y may come and find mercy ,Rev 2 2.17 whofoever wiUJet him tafte of the waters of life freely .Here I will (hew :

i. What is meant by will (whofoever will) that is, he that will receive Chtift with all his conditions, to be his Lord^nd his Ruler,&c. Whofoever will thus take Chrift he may.if we would takcChriii before we were humbled we migbt,but till we be humbled we will not take him. It is Chriftthat gives life, but till we be hungry we will not take him and eat him : The Sunne

H enlightneth,

55

'DoBrine 3,

I Things in thedoftrine. 1 Taking of Chrift.

\ J*

Mercy to be found in Cbrifl.

Simile.

i Laying ofhim.

Smile*

hold

3 All may come and him,

take

The grounds of the Do&iin generally, i Other w.fe no ground of our Faith.

enlightnetb,but the window lets ic injChrifi gives life, but our hwgr ing after him makes us cac him,which we will not do uutill we be bumbled.

2. May come to Chrlji~\ that is, receive him, and believe in him 5 it is but laying hold or him when he fees he mutt peri(h,as a man. that is falling into the Sea, cads himfelf on a Rcck,and there will lye and reft ; fo we feeing we malt perifli without him; we clip told onhim,ani will notkave him for an* perfection or pleafure.

5. whofoever rvilT] It is generally propounded; for Chrift is a common FGuntaine,he that will may come $ As Iob.y.ij. If any man thir[?,let him come unto me ani drink*: hethat beleevethin me, as faith the Scripture, out of his belly fhall flow Living Waters : and a-gain,/<7&.3.l6. God. gave his only begotten Sonne y that whofoever beleeveth in him, fhould not peri/h, but have everlafting life. As the old Adam was a common root of fin anddamnation;fo is Chrift the fccond sAdam, of grace and faivation : as at the year of Jubilee,when the trumpet founded, whofoever would might go free,buc if any would be foflavifh a^ to ferve they might; fo now to Chrid^now he calleth,whofoever will, may go free and be deliveredput if there be any fo flavifh minded as to ft ay,they may.

The grou' ds of this Doclrire why I thus generally deliver k,arethefe.

i. Becaufe el there were no ground of our faith ;

I Faith muft have a ground of Scripture, and the

Scripture makes no particularpromife to any man;

it faith not, thou Thomas, or thou lohn [halt be

faved, but it faith, Whofoever will, let him come, and

the ftrcngth

but of

i Faith is a. bout things thatarc.

dtinke freely of the water of life: Then we fay I will; thsrfore on this ground is fakhjthat whofoever will may come.

2. B'-caufe faith tiabout things that are; faith prc-'uppofeth his object: God gives the generall pro-mi fe,

Mercy to be found in CbriSl*

nv.fc^rvhofcever will bzlieve fhallbefaved.Jbis is the ob-jt cl of faith, this premifed the faith followeth; and is the caufe of all the coniequences, as that Chrift is mine, Iamfan&ined* juftified, &c. thefe follow faiih, but the object is before, viz, that whofoever will'come to Chrift, may.- as, if I bel. eve the world is created, then it muft firft be created ; r o if I beleeve J (hall be fa-vzdftfl go to Chrift, then I mult firft have this, for to believe, tha: whofoever will come to Chrift may come,

To exhort fo many a^ are bumbled for fin, and fee what need they have of Chrift, to come to him to be quickned ; the Fountaine is oper.ed, fo that, be thy fins never fo many, or great, however committed, of knowledge,afrer many vowes or covenants, yet if thou ait fo touched and humbled for thy fins, that thou truly thirfteft after Chrift, if thou wiit take hi.r,thou maift, To thefe only that are humbled is this wi e Doore of comfort opened; art thou but humbled, let thy fin be never fo great, fuppofe it be ofmurthcr, undeannefte,&Ci let them be aggravated with all the circumftances, yet if thou canft be but humbled, and then lay hold on Chrift, thou mayeft. Reacie, i C or * 6 ^^ See what great fins thofe were, how can you ^ame greater? Neither Fornicator,nor Idolater, nor adulterer,nor effeminate, nor abufers of them-felves with mankmd,nor theeves, nor covetous, nor drunkards, norrevilers, nor extortioners, fbali inherit the KingdomeofGod, (jAndfuchvoerefomeofyou: butyee are wafyed^ but ye are fanBifiecl, bat ye are jiislified^c, Nay^uppofeyouhavenotonefotofholineflc, nor of godly iorrow,yet do but take Chrift, and he is thine. Tolookefor forrowandholintfie before thou takeft Chrift, h to looke for life before the foul. Therfore do hue take him and he is thine: for,

i The promife is free without any conditionjlf god-lyforrowand grace were required, it were not free; godly forrow and grace follows faith, but are not re-

V

Vfe

quire

dbciore

H

r>e

Mercy to be found in Cbrift<

Ob)e& %

Anfr*. Every one would take Chrift as a Saviour, but not as a Lord

Simile*

Chnft gives whom hee quickneth a three-fold life.

2. Thepromifc is gcnzrzWyMattb.i 6 .i6 .6 -oe ye unto all the world, andpreach the Goffjeii to every creature: If therforc there be any poore foul touched with his firs, fo as he will do or fuffer any thing for Chrift, to him I fpeak comfort,to him Chrift doth belong, thou maieft have Chrift if thou wilt.

But fome man will here be ready to cb/ecl: and fay, Then every one will take him.

To this J anfwer, Every one would take him for a

Saviour, but there be conditions following after,

though not going before faith : if you beleeve he is

your Saviour, you mufthcleeve he is your Lord, you

muft ferve him in all his commands, and leave all

(yourfinnes, which none will do, untill they fee that

j without him they cannot but perifti ; and none but

Ithey will take him, whom, when they have taken

jhim,he defcendeth into them and quickneth them,and

(animates them, and makes them like himf^lfe. As fire

doth iron, to have the fame qualities which fire hath^al-

though not the fame degrees. Thus when a man,hum-

bledforfin, longeth after Chrift, and receives him,

Chrift enters into him, and gives him a threefold life -

i. The life of guilt lefneffe, by which we are free from

the guilt of fin. a.The life of grace. 3-Thelifeof joy.

Thus he quickneth thofe which are dead in trejpujfes and

fins. Hitherto of the firft verfe, wc come now to the

fecond.

CON-

;-v rf&jfg.^^ *&< ^ - ^ ^ ^ -?, j ^^ | yg*

* V V v * v y t

59

CONTINUANCE

Ftcr the Apoftle bad prooved thefe E-phefians, to whom he writes, to be dead in trejpajfes andfinnes • here in the next verfe, he proceeds to confirme his Do-drine, by prooving them to be dead men from the figncs of death, which are three : That tbey veAllied:

I. According to thecov.rfe of the worldi 2 « According to the prince of the aire: 3. In the I*ft s oftheflefb.

1 hefe are the guides, by whom they were led, the world, theflsfli and the Divell: uhere fuch guides lead a rmn,he is like to run a good coarfe.

Now the point of Doctrine that arifeth from the firft of thefe, is :

That whofocver walketh in any courfe offinne>U a dead man.andthechilde cf vprath: that is, it there be any ruling Iiift in a man, fothat he folicwes ir,and it com* mandeth hinuhac man is in the eftate of condemnation.

H 3 This

IN SINNE D A N-

GEROVS,

E r H E S.2. V E Where

aire y thejpiritthatnowruUthinthe children of dtjo bedience y &c.

£ T H E S.2. V E R S,2, tin in times pajl yee walked according to the courfe \ his world y acccrding to the prince of the power of the \

7)ocl,

The Do&rinj

proved by Sciipcure.

ContittUM c e infinite d. mgeYoas.

This is plain, Rom 8.1. There is no condemnation to thofc that are in fcHrift Iefus, who w&lke net after the fle/b but after the fair it. If there be no condemnation to thole which waLke after the Spirit; then certainly there is condemnation to thofc which walk after the flefh : So likewife,Z?cw*<5. i 4. Sinne hath no dominion ever you, for y oh are not under the Liw> but undo grace ; that is, if (in hath but dominion over you, then were ycu in the eftate of death: if bt7t any lufl hath dominion over you, io that you muft yeeld obedience to it, you are not in the eftate of grace, but of damnation; and the reafon hereof isjvtrfe 18. becaufe youarethefervantsofftnne,(for hi* ferv&nts yo:i art whom joh obey) Suppofc you have but any one p edo-minant fin, it is enough to damne thee. There are fomethat can deny the fin ofluft, but for to leave their company, that they cannot do- Again, fomc can leave their company, but by no meanes will part with the fin of luft; fome can pare with both ; but for their riches, they will not part with a penny;and fo for ocher particulars, many will be content to part withfomeof their fins, but one is fo fweet, that they will not part with it. But let all uich know,mat if they have but any one fin to rule and reigne io in them, that th y muft needs cbey it; if it be fo fweet unto them, that they cannot leave it, they are in the eftate of condemnation ; yea, if they continue but in any one knowne Cm, for there is but one way to Heaven, but by-wayes a thoufand : now if thou tak ft but one by-w r ay, it will lead thee from Heaven as well as if twenty; for the right way to hit the mark, is but one, but there are many by-wayes where we may miffe.

J addedywhtfoevcr walheth in any knowne fin, \\. deed, a man may fometimes by chance flip out of the way into fome fin; but J mean not fuch a man,but him that makethfomc [in his continual! walk.

Continuance in fume dangerous*

But every one will be ready to fay ; This is a hard faying, and wbocanindureit? I will therfore fhew | you tome reafons for it.

The firft reafon is, becaufe, that whofocver wal-keth in any known fin, is overcome of Cm , and whofoever is overcome of (In cannot be laved. Indeed a godly man may oftentimes be fo) lei, but never is overcome and at the laft getteth the victory : But when a man afiimulatcs himfelf to fin, and without any reludbtion is overcome of it, ftriving no moreagainft it, as fire when it is overcome by water, that man is certainly in the eftate of condemnation. Thisisthe meaning of the Apcftle Peter, tPttlx.p* Vyhile they promife them liberty jkey themfetzes Are the (ervants of corruption, for ofwhor/t a man is overcome-fif the fame he is brought in bondage : If any fin overcome thee,thouartintheeftateof damnation. It will not fervecur turn,tou(e thole weak ?xcuks, which commonly is our plea;to lay,we cannot leave thein,^ecaule we are fkfti and bk>ud,and they are naturally in us.

The fecond reafon is,becauie,who(ocver walketh in any known fin,in him fin is predominant, and hath ihe chiefe command, and where that hath the chiefe command and rules.Godhath no place;for the motion follows the predominant elcmentjif godlinefle be predo-minant,that moves us, and rules us; if fin be predominant in us,that rules us. As a man fpeaketh out of the aboundance that is in his heart, fo alfo he worketh out of the aboundance that is in heart. This is plain.for when Chrift would fhew their hearts to be bad,he bid-deth them confider their fpeech;and if he could gather the naughtinefle of their hearts by their fpeech, then ccrtanly much more by their a&ions and works.

I,but fome may fay, I h .ve a fecret fin in my heart, yet it breaketh not forth; J keep it in,and will net fuf-fer it to come our, and fo long it is not predominant, neither doth it btare rule,ncitber doth he walk after it, but covers it. I

61

By reafon\

Reafon r. He that wal« kethin fin is overcome of fin.

Reafon ?; In him finne hath the chie^-tft command y and God no place.

Objett.

Continuance in finne dangerous.

Anfvt>A

Reafon 3. He is an hypo-cure.

Qid hath re-fpe&untofrnal things with fincenty, more than many great things with hypocri lie.

Reafon 4,

1 anfwer, they have fo, and though they do not walke afrer them, yet they are not the better for tbar, forGodjuigeth according to the inward heart, he /udgeth according to the heaven we aime at incur own heam,he feeth the fecret bent of the heart, which way it isjit may feem contrary to the eyes or men, but he /udgeth not according to the outward appearance, but he /udgeth with righteous judgement.

The third reafonis, becaule that whofcever lyeth in any kr.owne finne, is an hypocrite, and no hypocrite can be faved, though he doth other things never Co well; for (uch an one hangeih not like the fprig, but like a bough that is almolt rent < ft* the olive tree, which can never profper. If he did but a little,andyet did it in fincerity, it would be accepted, wheras, while he doth much, yet in hypocrifie, God regar-deth it not. This J find by comparing thefe two places together,2 Cbron.25.2And 2 Cbrort.15.1j. In the firft place it is {aid, that Amazta did that which was right in the fight of the Lord.but not with aperfitl heart, and therforc God re jecled him: the meaning is, that he was not throughout perrectbut had fome fecret fin in hiiD,therfore God rejected him.

Now, in the other place, It is foid>Tbe heart of Afa was per feci all hi* day es t yet as we may read, he had many infirmities: as i.He put not away the high places : 2 He relied upon the King of jEgypt: 3.He trufted onth.Phyfitians : 4 He put the Prophet inro prifon. Yet notwithstanding all thefe infirmities, it is faid, his heart wtsperfecl, becaufc that thefe did not rule in him:for,where there is found humiliation wrought in any ma.ijie, though the(e through infirmity may be in hiir,vethewalkethnotafterthemjand then only humiliation is good, whenamanisdefirous to be rid of his fiftf;and this the hypocrite \vantetb 3 becaufc there is rottenneile at the core.and his heart is not truly found.

The fourthreafon is, becaule that he th&c walketh

. bur

Continuance in finne dangerous.

*i

but in any one knowne (in, if he had but tentauon unto other (insane would run into them alio. Thence u that of the Apoftle,/*?#.2 10,11. Whofcever /hall kecpe the whole Law, And jet offend in one point, ts guilty of all; his meaning ie, that if fuch a man had but asftrong ten-tations unto other fins, he would commit them alfo -for if a man doth any duty out offincerity^e would do all,6ecaufe that God commandeth all, as it followed! in the fame place : for he that Jdid, 'Doe not commit adultery, (aid alfo, D oe not kill: Nov?, if then commit not A~ daltery, jet if thou kill, thou art become a tranfgrejfor of '; the Law. For, look what lin foever thou art tempted j unto,* he fame thou wilt commit, and if a hundred ten- J tations fhouldas muchbefetthee,thou wouldeft yecld i to them all as well as to one.

For the better meanirg of the point, here it may be \ demandedjWhattbis walking u?

To this I aniwer, It is a Metaphor taken from the manner of men,in their mod ufuall and ordinary carriage of themfelvcs;and therforc it needs fome cxplana-tion,becaufe it is a figurative fpecch, Now,it is difcer-ned by thefe fourc things.

Firft, See what way a man chufeth to walk in ; If a man by accident hapneth to fall into fome by-path, where lies not his /ourny, that way is not of his choo-fing,he is not faid to walk in that way: Pf.i i p. 50.there IJaiidfakb, Ihave chojen thewayof'truth, thy judgements have I laid before me. His meaning is, when he did wholly confider what jonrny totak< j , than he fell into Gods path,and went in his wayes;this was his re-folurion.lf then after confideration thou haft a full pur-pofe and inward refolurion to go in the pains of righ-tecufne(Te,thou walkeft right.

2. See what "way thou goeft forward in, that'** R y the P 10 -way thou walkeft in ; if a man choofe a way, and vo S^ therm, not on in that way,it is nothing : David,Pfal,\ 19.32. fa) es, / milrunne the way cfihy Commandements^hcn

I th

Queft.

Wiiac thiswai-' king is? Anfw.

Right walkingj is knowne-1. By the choice of the way*

\ .

\ 64

Continuance infnne dangerous,

tbottjhalt inlarge my htart&wt many are here deceived they think they have chofenthe wayes of God, and yet go on in the waies of Cm ; if they would walk aright, 1 they mull: hold on the paths of goodnes. 3 By compani-l 3 • See what companions and guides you choofe for ons and guides j your journy ;if thou profefle thou baft choftn the waies i of God,and yet dolt delight in the lame finfuil pleafares jthou diddeft defire, thou'maift lay what thou wilt, bur (certain it is, that thou art the fame man thou wert r ; for Davids refolution , when he walked in this path, \ was quite contrary,he kyes, Arvay firm me ye that worl^ \iniquitjifor I will now keepe the Qem mandements of my \ God, And this is laid down in the Text: it t her fore we I follow the fam ? guide?, the world the flefh and dwell, we Mill go wrong,and are not yet 1x1 the right way. 4 By the ptovi- 4, See what provifion thou makeft for the place be-Gonwemake fj f e thou come thither ;Sce whither thou feekeft God or the Divell. A man that is to travel! into Italy, or any other Country to trafficke there, will be fure to provide afore-hand for his journy; do thou like wife, fee for what country thcu bringeft exchange for ; if thou laiftout all here for heaven, it is a figne then art travelling thither ; but if we will make fliip-wrack of a good confeience, and all our care is to gain here, it is a plain figne we walk not aright; and that we mind nothing lcffe than heaven. Now 3 thus much for the meaning of walking.

The Ufos follow : 1 .This fhould be a tryall for us to examine our felves, whether we be living men or no; for if we be living, then we walk, and if we Uvaik, than we are to fee whither we walk in the right way or not; for this is the fcope of the Apoflle here. Now .this we may know by that place,/?/?/* 8.1. There is ko condemnation to them vrhich are in Chrifl ]c-fnsjcvho walkc not tfter the flejb^tit after the Spirit: his j meaning is by this ye (hall know, whither \e are in i Chrift Jefus or not,ifyearcin Chri(t,ye walk net after !

the!

\rjii.

for triall to fee whither wi walke in the right way no.

Continuance in pnne dangerous.

<*5

- /

Two riTes t<

try whither we walk a-right.

fin.

the fiefh,but after the Spirit.This is a furc place of trial, and a true Touch-ftone. And this try all is very ncccfla-ry for u^jbecaufe that men live in the Church as corne lies in the Barne,after it is thrcfiit in the flocre. It is called corn from the more worthy parr,and tbatright-ly;yet there is more chaffe than corne in the heap, and therfore it is nccefiary that the fanne fiiould come, and difcern the chaffr from the true corne.-fo in the CI torch there is need of the fan alfo,to winnow the good corn from the cbaffe. Let men therfore by thefe two rules examine tbemfelve:

1 Sec ifit be a known fin.

a See ifyou continue in any fin,

i See ifit be a known fin. J iTofeewhe-

A good man may continue in fin, and yet be perfect £ IC bc before God, ifhe know it not to be a fin ;asthePatri-arks lay in polygamy, yet it was not accounted of before God,becaufe they knew it not co be a fin : There were many good Kings contirucd in ir,but if they had known it to be a fi^they would have forfaken it, and thcrfore,for all that,they are faid to ferve God: As for examples good fub /eel may be faid to be obedient to his Prince,when it may be he doth not that which at that time is his Princes u ill; becaufe th^t it he knew what were his Princes wilKhe would do it : but if a man willingly commits treafon,he cannot be faid to bc a faithfull fub/:&; fo he that fins againft knowledge, cannot be a good man.

2 See iflby fin be continued in. It is the continuance in fin that makes thee in the eftate of condcrr nation : if it be a knoWre fin a man falsinto, yet if he continue not thean, this is no argument againft him, for the godlieft man upon occasion may la 1, tut fuch a man is not bimtelfe. Hence is that faying, He yeas not hmfelfe m hen he lid it : But as for thofe that make a common trade of finning, they cannot fay, but that they are themfelves in the

I i com-

Simile*

\ z To fee if thy | dr. becontinu cd in.

Continuance infmne dangerous <

committing thcrof.In the go<fiy 3 2LsPaulfad,Rom t j, \ 7.

Nowtheyijt is no more J that do it ^but Jin that dwelleib in

tf7J.lt is not they, but fin that ftiJ remaineth in them :

yet the fin,thcugh it be in them after their regenerate I

on,yet it hath no potfeflion as it had before. Take heed |

therfore,that although thou had the fame occafions of- [

fered thee as before thou haaded.yet thou doft not con-

I tinuc in it, but totally abftain there-from, for a wicked j

i man may a great while> even, a whole yeare, abilain |

j from fome (in, and yet be faid to lye in it, becaife that

\ if he had the fame occafions offered as before he had,

j he would have committed the fame fin as be fore he did.

I Let every man therfore look back unto his own heart,

I and confidcr with himfclf, whither he is not the fame

man he was; fome had their delight in covetoufneffe,

fbme in pleafure, fome in preferment, fome in credit,

examine now ycur felves, and fee whither thou doft

not delight in the fame things dill; fee if thoudoft not

continue ftili in therr,and commit them ufually, and (o

judge of it accordingly.

j But here men miy make many evafions, and find

many doubts, that it is no known fin, that they lye

: not in it, and the like. Therfore to the end I may

make it plain J will reduce all to thefc five heads.

Quefthn 1.1 Thefirft queftion (hall be this, when it U a known fin,

When fin is a j for the hypocrite will be ready to ru-d an cvafion about

known* fin. / this jas for the breaking of rhe Sabbath^or covetouf nes

I and the like,they will fay they are no fins, how fhall

t they know they are fins ?

Anfw. To this J anfwertbe fparks of confeience will glow

Every maris I in the midft of this darknetfe, that will grudge at that

confeience 1 vvfl! fjnand then be fure it is a known fin , though i: do fut

tell him what tfhifoeragnitsftk. I^herforethy confeience t.\s thee,

is a known fin; , f t D , r . i • •, , , ' ., >

I that inch and l^ch things arc naught and to be avoided

.' (although i: may be hv 1 rime thou maieft keep down

thy conscience, and fuff*reft it not to fc-esk out for the

noyfe thy luls make) yet,when ihou fllik come to lye

__J upon

Continuance in fnm dangerous.

67

upon thy deatb-bed,snd at the laft day,when thcu fbalt appearc before God in judgement, then for certaine flvalt thou find thefetobe fir.s, and that to try ccft : Thou now wilt be ready to fay fometbing, and put away thy fin frcm thee, but that will not ferve the turne ; barken therforenowtothy confcierccandfee whither that doth not tell thee, fuch and inch things are

fi« i full

Here it may be demanded; A god'y man fometimes may have a fcruple incorfcience, whither he is to do fuch or fuch things; now thcrfore wherin lies the difference between the fcruple of godly and ignorance of the wicked.

To this I anfwer, Indeed there is a great difference betweene the fcruple of the godly, and the ignorance thatisinthewicked 3 andtbe murmuring and accufing of a guiky conicience. There are tbreefignes wherby they may be diiccrned :

1. For the guilty conference; when he lies in a known fin, and his conicience tels him it is a fm 9 he makes no inquiry after it, Lut he finds fuch a fwectnes initjthat his heart is ingagedtoir, hecannotfpeak a-gainft it,nay,he rcfolves to fin,yea,and whenfoever he is reproved for it.hc is very angry. But on the contrary fide, for him that hath a icruplc in confeience might he but be informed of it that it were a fin, he would faint know it.and with all his heart leave it. Therfore he doth but inquire and labour by all meanes to know [fit be a fin.and no foorer doth he know it to be a fir, buthcForfakethir,

2. Thou maieft dikcrvc oHt by the fubject matter

Ol)tU t

Ar.fve.

*. Dffercnce« bctvvccr.c rh k | acenfing of a' guflty confcJ ence, and the' fcruples cfihe rodlv. Differ.,. ThewicJtcd a'tcr knew-I ledge lie m ir, j but thci;cd!y I I fcrfakc Tr. f

of their fcruple : If it be a hard knot and queftion, then it may be in a good man, and fuch an one Hiould gather the foundeft and beft reafons,and fee what " ;e is moft probable, and that he rr.ult fellow. But ca the contrary fidr, if it be an eafie matter cf morality then thou art the more to be fufpec'kd, for the moral! I 2 law

%4i IR ti-.e lub-e<5 matter.

Difcr.l. In the veil ot their a&ions

Continuance infinne dangerous.

£&*-

Anfw* W her in a god ly man and a wicked may be {aid to agree and differ, i They agree in the way, & differ in the end oftheir journy.

Simile.

law is ingrafted into our hearts. For an inftince, if it be about the neglect of the Sabbath,or about compa-ny-keeping,and the like,thc confeience that is a Virgin, and never will be corrupted, that will tell thee thefe things or periwadc thee of them : Indeed fomedmes thou maieft have a feared confeience, paft feeling, and then when once thy confeience hath done telling of thee then thou art in a pittifull cafe.

3.Thou maieft difcern of them by the n ft of their a-dions;if they have a good confeience,!hey wil be troubled about that 5 and the reft oftheir life will be good • but thou maieft quickly gather whither it be a raigning (in or no : for then they will do all things on the other fide, and one known fin d aws on another.and the falf-nes of their hearts will be difcerned in other things al-fojfor one raigning fn is like to a difeafc that wcak-nethall the faculties of the body-, for even fo that weakneth all the faculties of the foul. And fo much of the firft queftion.

The fecond queftion is this, he that is a carr.all man may fay,1 do many good tbirgs as well as others, and although I do fomtimes fm,yet Jallow not my felf thcr-in;and what can a godly man do or fay more ?

To this 1 anfwerrgodly men and wicked may go far togetber,but in themfelves they diffr much. Therfore firft, J will Chew how ht trey may be faid to agree and diff.T,and f:condly,hcw they may be difcerned. I. In the fe things they agree and differ. firft, both may agree in the way, and yet differ in the end, their journies end may betwofeverall places: for the endofali that a godly man doth, is the glory of God; but the good which a. wicked man doth, is either out of fome prefer, t feare, or hope, or rlafhes of confeience, or Lv fome bv-refpecls, io that in all he aimes molt at his owne profit; it proceedeth not from the inward man, a new regenerated hearths it doth in the godly : for example.fuppofe a man tra>

. veiling,

Continuance in finne dangerous*

velling,tni by chance fall into London Roa-j, bccaufe i* is coincident with his way, and net bccaufe his journy lies to ZW#»,but only for that it is his readkft, and perhaps cleaned way ; now we eanrot fay, that man tends to London for all that, u ec2u(e here the denomination i9 taken from the ut'mcft end cf his journy.

2.Tf ey both agree ar.d differ for the disproving of evill. I know that this may be in the wicked, a diiap-proving of eviil^s well as in the gedly : wherfore we are to know that there is a twofold ciiapprooving of evill.

i, That that arifethfrom a principle of nature in confeience.

2. From a true principle of regeneration.

It thy di allowing of fin doth but arifc from a natural! co.fcience.that is nothing. But if it be from a principle of regeneration, that is, from a new difpofition that is wrought in us,itTrom it we difallow fin, our cafe is good.

But now the fignes wherby we ftiall difcern between thefetwo,are three :

The firft fignt is this; if thou doft difallow thy felfe in fin from a new principle of regeneration, thou wilt abftain from fin with delight,aud fettle upon goodnes, as a ftone,or any other heavy thing rcfis in its centre : for working with a habir, is working with delight, wh n a man fets himfeife sga r n3 fin with all might and maihe/hea it is a true figne. Bu f now for the naturall ccnfcience,let him be but out of his oil company,, he is 011: of his e'cmenrjwhatfjcver goo i tiling he dorh, he doth it not with the whole bent of his fpirir, but it feems tedious unto him«

Thefecond figne whereby yea may difcerne th<* naturall confeience, is fin; If he loveth thofe that continue in (uch fitr> as he doth ; if he be a drunkard, he doth delight in drunkards; if a gamefrer, he doth delight in gamefters: for he n:ver comes to the contra-

<5p

i They botii difagrce&nd differ in rhc d (approving Qfenll. Difjpproy'mg i of efiil twofold.

Three fignes diftingu:ih be fvecn a naturall difiike of evill and a k generate, i A drli-liru abftjjning tt£ fin.

i A change £ lO.r.c cf the k tri bot

jain

md : i'o(.i: >f tKv

eld fin

■

'A

Continuance infinne dangerous.

trarygrace,bn:hathpleafurcinthem that commit the

fame fins.But the regenerate man,he that hath a heart

changed,his heart rifetb againft fuch men, Therfore,

Rom. l-$ l. it is faidj Who knowing the judgement cf God

(thdt they which commit fuch thing* } are worthy of death) \

net only do the fame, hut have plea fare in them that doe \

them J f this is reckoned as one cf the fins of the C«?«- j

tifes,y)ot only to commit fins tbemfeives, but aifo to '

take pleafiire in thofe that commit the fame fins. When j

therfore a man hates them that love gocdnes,and favo-

reth and delightcth in thole that are evill, its a orcat

figne the heart is not changed, for the Scripture makes

that a lefle figne ofa dead man,to do evill,thah to favor

them that do it.On the contrary fide,for a man to favor

good men and goodnes,and hate (in,it is a great figne of

a regenerated man; when as the wife man faith„Pr0.2tf.

A , A I o.The unittft man is an abomination to the ;«/?.

j.A change ok • . J ' . . . * J .•. .

ihe whole man Tne tnir <* hgne wherby you may difcerne it is this,if

Simile.

9

ne

'#•3.

thy difallowance of fin arife from a true principle of regeneration^ will transforms the whole man ; as a fprig being once ingrafted into the deck, will change the whole nature of the ftock. For look what the will is fetupon, that will change the whole man,and draw that after it; fee therfore now what thy fpeeches and delights are, if thy difallowance of fin arife from a good principle, they are true. On the contrary fide, the naturall confeience that doth not transforme the whole man, but only in fome few things; though it difallowotfimyetitwillgoonin fin; and fuch men hold 3 or as the word in the originall i$(Rom, i.1 8.):hcj : imprifonfta truth in unrigkteoufnes, Their confeiences being inligbtned,they keep ir, and imyrifon it in that fa* culty; The confeience that tellethus what to do, and yet rhere is no general! amendment in us. And this is a Srcat figne we are not inwardly changed.And fo much j for the fecond queftion.

The third queftion is this; godly men oftentimes 1 ! . j relapfe |

Continuance in finne dangerous.

rehpfe and go back again and again, and often fall into the lamefin,and they know it to be a fin -. how therf ore dial I diftin^uiffi between this relapfing & lying in fin?

To this I anfwer.-You fhall diftinguifh it by thefe 3. Cigncs.

The firft figne is this,a godly man never relapfes into purpofes of finningjhe doth not before hand premeditate and think of the pleafantnes ard f wectnes therof: and after this maner it is laid, 6<r that is bam ofGodcan^ noifin\kox he is overcome of fin but upon fome occafi-on. But the wic ked man after he hath committed fin, doth purpofe to do it again ; fo that he cannot be properly (aid to fall into fin again, becaufe in purpofe he never left ir.

The fecor.d figr.e is this;look what fin a carnall man lieth in,that is his beloved fin,he favoureth it moft, and would not be eroded in it, be cannot abie'e to be told and admonished of that fin. Now it is other wife with the godty man,he favoureth not himfelf herein,but that Cm which he is mod ready to fall into, he is gladdeft to heare that condemned, he is very willing to heare the Preacher fpeakagainftthat.As for the wicked man he mud not be touched^e is like a lame man which cannot indure to be ft irred,fo he cannot abide that his beloved fin fhould be fpoken againft.

3. There is a great difference in ihefe two things.

1. The godly man fals not into it fo often as he did before.

2. He fals not into it after the fame manner, I. He fals n-tfo often as he did before.

He doth greatly refiii icthe being and effence of fin is not (till in him,though it may be in partif the fame oc-cafions be ftt before him, yet be is not drawn away as he was before. As for the wicked man,he is the fame he was,and upon every flcight occafion he will be drawn away;he cannot abftain from finning,becaufe that fin is not weakned,but is full dill in him.

K 2. Tor

71

Anfat Diftmdion betwixt a godly mans relapJ fingand lying in (in.

u He hath no purpofe to fin.

i.He favoreth not his (in.

I He fak not into the fame fin.

1 So often as before.

*.Atter the

fame manner

Continuance infinne dattgeYens*

8*$ 4

Anfw. A double difference between the (in of th gedly an wicked.

2. For the manner : Although he do:h fomtimes flip, yet it is with great guefeandreluftation, he is more lorry for it alwaies and every time gets ground of it, a d ftrengttr again ft it. But as for the wicked man it is nothing io, he doth it with as much joy as ever he did, he findeth as much f weetnefle in it as ever he did before. So t) en we fee there is a plain difference between the relapfes of the gedly>and the wickeds 1} irg in fin. And fo much for the third quefi ion.

The fourth queftion,or rather an objection is this:no body can do all things,the beft of us are finners, we are but flefh and blou^which is fraile 3 the beft have fome imperfections; and therfore who is it that finneth not ?

To this I anfwer, It is true that all men are finners a

the godly offend as well as the wicker^ yea, the Gudly

eftend often,and much • but yet there is a double dif-

d thel^ erence between the offences of tie Godly and the

wicked.

iln the wicked, i The hypocrite hath alwayes fome predominant fome fin iscver anc j ruling (in in him, wherin he favcureth himfclfe D predominant, fo that all he doth mud have refpeel to it, and where Religion erodes that, it muft give place, and there muQbea bawlking ofgood duties if it be againft itr ; But as for the Codly, in them there is no pretominart fin 3 it may be now one infirmity (tarts up,then another, but down they go agaiiyione can get the vi&ory over him. The hypocrite hath fome domineering fin, in which he will be favoured, but as for the Godly man 3 he defires none to fpare him. % The wfeked 2 There is a great di rLrence in the manner • a wic-commit fin as ked man doth it as his pre per work, his delight and 1 I his Glory, he acTs himiclfe in k. Eur the Gocly man, hc-aclsnothimk-lfein committing fuch a fin, it is not • he that tins, bu: fomethi ig thac is in him, and he is very forry afterwards that he was fo fooiifhly overta-

ken

Continuance in finne dangerous.

kentherwith. One man may weave a chain for an ornament, another for a fetter, aud would with all his heart be rid of it ; fo it is with the God >y man, his fin is a burthen unto him,and he woul J be very glad to be rid of it, but ro the wicked man it is no burthen, but here/oyceth in it,he accounteth it all bis pleasure, he rt c kons it a lofle to be hindred in his wdy,oi to leave it.The Godly manheefteemeth itas very hurtful), he knows it hinders him, fj that he cannot do that he would The godly mamhe entertains (in as a Tl eif, but the wicked man as a welcome gueft.And io much for thv' fourth queftion.

The fifth,and la(t queftion is this,How (ball wedift-inguiih bet ween the purpofes of the wicked and of the godiy,b. caufe that oft times both f ;em to be good; and there be many men that have good purpofes and do but very little.

To this J anfwer,the purpofes of the hypocrite are weak,and bring nothing to paiTc, but as they rife, fo they pfrefently varifli again; But the godly mans, they are well rooted in the foul, and bring the thing to pafTe that they labour to cflfccl. A good man will ufc all the means he can to abftain from fin, he will ■ftiun all the o c^fions : but the wicked man, he will not abftain from the cccafions, hekrows his nature Will be ready to take hold of fin, and yet he will not avoid the occafiom and allurements thcrto; furely therfore this man hath no purpofe to leave finne; for if his purpofe be not put in practice , he had as good never pjrpofe, for it hath no crTecT:. The God ; y man, he will ufe all jgood meanes to further his intent, by fading and prayer, and all other good duties. Again, a godly man, ifhehatha luft in fin,he will refill it with all his might, and never give over though he doth fl«p,yet he prefe ittfy fifttri a-gain,and never ceafeth, and therfore it (hall not be imputed to him; but if a man hath flitting purpofes in his

K 2 brain

n

Simile.

gueftion $.

Anfw,

The purpofes of the wicked are weake and fruitlefl'e, but! of the godly flrong and effefiuall.

ffet.

To comfort all chore that do not conti* nuein fin,

Smile,

rj^ Continuance in jinne dangerous*

brain 3 that is nothing, though he falleth not into the fame fin fo often. Thus much for the firft ufe of tryall. The fccondLife ferveth for comfort. For if this be a fin of deadneiTc, to walk in fin ; Then it is a matter of comfort to aUthofe, who,al:hcugh they oftcntin es flip into fin, yet they are fincere hearted, and do not continue in known fins. You had therfore no need to cry out againft us, that cur words are cruell words, for this is a'doftrine fail fweet; ycu muft at the firft give us leave to open the wound, though it be painfull, yet after you (hall find the eafe and iweetnes. I The Bone-fetter, that becaufe he would not deale j roughly, fcttcth not the Bene a right, but puts in the (fore joynt only a little, and doth not fet it throughly ^ it may be at firft thou fhalt be called a good bone-fetter, becaufe the perfonill affedled, for the prefent, feels no pain, yet afterwards when the/oynt is not (eated,will be railed againft : or the Surgeon that will not fearch the wound to the bottom, for paining the patienr,at the firft may be pleafing; but afterwards , in the end he (hall have little thank for his labour : in like manner fhould the doclrin be harfh at firft, becaufe it fearcheth the fore to the quick,yet the end of lit iscomfort.The end of Chrifts fpcaking to the people ;in Saint lobns Go$efl,wzs at the laft comfort and joy. ' Labour therforc ail of you to make this ufe of this do-i clrinjyou that have fincere h?arts,take it home to your IfelveSjifyoudo walk in no known fins: but if ye have walked formerly in any known fins, now begin to re-1 difie your live?,that fo you may have caufe to take this ' Docrrin unto your own fouls.Break the bands of Satan, , and forget all his fair allurement?, ycu muft part with I all your fweeteft fins for it, and give all you have to J purchafe this Jewell. Comfort you rmy havs,and all • our define is, to make your hearts per feci, that fo you jmay fin'icomfort.If your hearts be perfeel, you /hall jfi.id thefe foure comforts.

i.Yon

Continuance mfinne dangerous,

75

i .You (hall find more comfort in eafines and conten-tednes to forbearc that luft wc moft delighted in, than ever we did in yeelding to it.

2. You fhall find your felves able to reft, to pray, to hearea^J to fardifie the SaLbath ; make your hearts good,and you fhsll Jo thefe things with delight; for,as when a mans ban-i is out of joynt he cannot workjfo if the foul be out of fi a me it cannot prayer.

3- You fhall find your felves aole to beare afflictions • before you can beare nothing, but every thing is as a burthen unto you : A man having a fhoulder that is out of joynt, cannot beare any thing; fo, it fin be mingled with atfliclionjt makes that bitter: but after you have purged your felves from fin,ycu fhall be able to beare them; but when there is no ilrcngth within, how fhall we beare them ?

4 When your hearts are pcrfecl,thc wound will pre-fenrJy be healed and grow well. The peace or the wicked is but like a wound that is skinned over, at the laft it will break out again, he may make a (hew for a while, but there is a iecret difealc in him; and* the latter end of that man will be worfe than the beginning ; their pain will be worfe hereafter, the pain that he (hall indure when death come?,when Gods insupportable wrath begins to charge his fin upon his confeience, that will be worfe than all he indured before. And thus ycu fee this Doctrine is moft fweet to all thofe that have perfect hearts,but to the other, that | remain dill in their fins,moft dangerous.

4 Comforts in

a perfect heart.

i Contented-

nes to forfake

luft.

i Ability to

prayer.

Sim Hem

I Ability to beat afflictions

4 Sound peart and lafting.

K

A PRO-

The occafion of the words-

Ob/erv.

UHg. 5. Deut.^i,

A

PROFITABLE SER.

MON PREACHED AT

LINCOLNES INNE, On

Gen. XXII. XIV. >f / #> isfaldto this day, In the mount: of the LORD itJbtUbe feene.

H E occafion of thefe words, was that famous Hiftory of Abrahams offering his Son Ifaacke' Now that fo great a paflage of Gods Providence, and fo great a tryall of Abrahams Faith might not paflc away, but be remembred,the Lord delivere h it in a Proverbe, sAs it is fat J unto this day; becaufe we are apt to forget,and Proverbs are fhort and pithy, and fo the better remembred, and tberfore the Lord fetteth this rrarke upon it; whence by the way we ob-ferve,Tbat fpeciall paflages of Gods providence fhouid not be forgotten.

And tberfore it is the manner of the Lord in fuch paflages of his providence,to make fongs of them: and fo hath it bin likewife the practice of the Lords people to turn fuch things into fongs, wh'chthey would not forget,a§ we fee at the red Sea,and in the lime of IV-borah; and (odid Mofes, when he would have fame things to be remembred of the children of Ifraelfrz left themafong: fo did D a vid I ike wife, who for the re- ' membrance of the Lords goodnes,made many Primes 1 of thankfgiving. Now'

A Sermon,

77

Now a Proverbe is much.of the fame naturejbut it is fliorr,and makes a greater impreffion 3 and therfore this great matrer here let forth by it,is the difpenfation of the Lords providence.

Wherin note we in the firft pIace,That the Lord mil &/w»:why J what ftrange thing is that?the Lord is feen every where of us, and makes himfelf continually vifi-ble unto us. I,but this is another kind of fight,which is not in a generall minner to be beheld but in his fpcciall providence to his fervants in their afflictions.

The fecond thing is,The time when he will be feen; that isjn the »*»*»*: that is, when things arc brought to an extremity,when we think there is no more help nor hope,that is the time when the Lord will be feen.

Now the fcope or this place is, to help us againft difcouragements, when we fee it go hard with the Church that there is no hope for them, for then we are not to diOruft, Becaufe in the Mount -will the Lord ^/^»f,indi(trefIewiU the Lord fliew himfelf; and therfore you are to take heed of discouragements that you leave not your hope, for then ycu t ake away indeavour, and fo God? caufes fall to the ground, and therby the Lord is forfaken of us; for it is our hope that fets all a work", and the want of hope makes us turn our ba;ks$ yea, foyle and give over the Lords Battels ; and therfore we fhou'd (till maintain our hope in all extremities whatsoever; for when thw Lord fends any afflictions on the Church or ourfelves, we ought not to defpife or make light of them, becaufe they are the Meflengerscf che Lord, to humble us: So wemuft not on the other fide have the firmews of our fouls loofened by them ; for as wearenottodefpiie the chaftening of the Lord, fo are we not to faint when we are rebuked of him; for in the Mount will the Lordbefeene ; that is,it is a thing that the Lord willufually do y not at this time when thou wouldft have him,but even when Abraham was

fetch-J

Two things I oblervablc in) the Text,

Thcfcope of the place a-giinftdilcou^ r cements.

For ordinary ufe.

A Sermon.

Simile.

"DoElrine I.

Reafon i.

To make it an

affliction.

Simile*

Reafon 2. liccatife the Loni mioht b, iou^In unco Simile,

fetching the blow,than to (lay his hand* And it is his u-luali conrfe fotodo ; and therfore it is turned into a Proverb,becaufe it is ordinary.

Secondly, we have ordinary ufe of it, and therfore likewise it is put into a Proverb; for the Lordufually brings us into extremities ;and that it might be the better r;:membred of us,it is put into a Provtrb,for that is the ufe of fhort fentences to be cafily carried in the mc-mory;and therfore theLord hath thus turned it: As men do by their (ilver,they change it into gold that it may with the more eafe be carried.

Now to come to the words; out of which we may learn 3 T&*r it is Cjods ufu&fimanner to bring bis children to extremities .The. examples are fo many in Scriptures, and in our daily experience of this.that we need not infill: on the proofe of ir^ut proceed to (hew the reafons therof.

And the firft caufe why the Lord doth fo ufually do it, is, when he brings afflictions on his children, he lets it run along till they may think there is no more help,nor hope,that fo it may be an affliction to them; for it would not be an affliction, except it did run on to the utter mod point; for if there were any doore for us to get ouc,we were not comparted about;but when a man hath no gap to go out at,tbat is it that makes the fpirit of a man to (inke.If a man were in a fmoky houfe, and had a doore open,it were no difficulty for him to fhift himklf out of it; but when we are fhut up, that is it which makes it difficult; and that it might be fo, the Lord ibfcrs it to come to an extremity.

Secondly, the Lord brings us to an extremity be-caufe the Lord might be fought to ; for lo long as the Creatures can do us any good, we will go no further; but when they faile us, we arc ready to look up to the Lord : As it is with men which are on the Seas, when they arc in an extremity, thofc that will} not pray at any other time, will pray now, and be j ' ready

A Sermon.

79

ready to fay with tbefe in the Prophet Ho/es 6*.i. Come And let Hi return* unt 9 the Lord; for he hath torne t and he will he ale Hi ; he hath (witten> And he mil hind hs up: And the teafon is,becaufe where the creature ends the Lord mud begin ; otherwife there can be no help at all. And hence is it that at the time of death, when a man once fees that,and hath no deli France, it quaileth the ftouteft fpirits that are : As Saul when he could fee nothing but death before him,then he lank down to the ground,and till then the Lord is not fought to ; but in their afflictions thej will fee fc «z*,faith the Lord;becaufc then they can go no where els. Therforewhcn a man is brought to fay, vain is the help of man, then he will look to the Lord for his help; but till than, man is fub-/ed: to look round on every tide to fee if there be any that will help: But when there is noix, then he feeks unto the Lord and is delivered.

Thirdly, the Lord doth it, becaufc that hereby ic comes to pafle that the Lord may be known to be the helper; that when we are delivered, he may have allthepraife: for otherwife if there be but a little help in the Creature, we are ready many times to afcribe it all to it, or at lead to divide the praifc; and thcrfore the Lord faid to gideonyjudg.j.z. The people that are mth thee, are too many ; though indeed they were but few in comparifon of the multitude which they were to go againft, yet thiy were too many for gideon, to have acknowledged the hand of the Lord in it, if he fhould have had the victory with thcm.But the Lord will not divide his glory with another ,and therforche will bring a man to the (Jfcigbt,tQ be without all hope,that iohe may have all the praifc; for when other means concur with his help, thaa it k dividedjbut without that,his armelies naked,asitwere, and therfore that it might be kuown.hc brings them to ^ 4 /** 4«

° D I Becaufc wee

Reafon j. Becaufe God may be known to be the hel-per.

extremity.

Fourthly, the Lord doth it, becaufe all thac wee L have

it as a new

gift

So

A Sermon.

Reafon 5. Becaufcwc may know the Lord.

JW

Anfw. God is never, known well but by experience.

God manifeft. ethhirnfdfee rcr upon form gteat change.

bavc,we might have as a new gift: Thcrfore the Lord {uffers us,as it were, to forfeit our Leafes, that he may renew tbemjotberwHe we mould thirk our iclves to be Free-holders.But when we come to fee all gon; our health,wealth,andcredtttofaileus,andin that extremity the Lord to give it us, it is as a thing given on a new gift,and then we take our life as given again of the Lor :and fo in any other freight, when there is no help of man left,then we take it wholly from the Lord, and then we give it f o him again.

Fifthly,the Lord doth k,bccaule he may teach us by Experience to know him.

But here f jme man will be ready to fay,wby cannot that be Without thefe extremities ?=

To this J anfwcr,you mud know when a man goes o.< in a courfe,without any troubles cr changes,his experience is to no purpofe ;'ior he hath no great experience of the Lord:But when a man is in tribulation,that brings experience; and experience,hope; for it is another kind of experience that is fo learned, then that which comes without it: And indeed nothing is well learned till it be learned by experience* And the rfore our Saviour Chrift himfelf that had all knowledge that could be had without this,would have this alfo of experience likewife;for when a man is in cxtremity,thea fhall he have experience of the Lord : And therfore it is faid of Aftnaffts, when he was in a^t&ion, and had praied to theLord,humbling himfelf,and was reftored, that he Oyer? the Lord wot God, 2 Chro. 33.13 .Why?- did he not know that befbre?No,not as now he did; for now he knew the Lord by experience:and the want of j this is the caufe why many fearc not God * for bee mfe I they have no changes, tbey know him notbyexperi-I cnce,and therfore they fear him not.And for this caufe ( when the Lord did ever rmnifeft himfelf in any fpeci-5 all manner to any of his people, ye Anil fee it alwaies to be upon fomc great change that befell them : As J when

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when I*cob was forced to leave his Fathers houfe, to fly from his Brother 2j/i*,then did the Lord ui a fpcci-all manner manifeft himfelf unto him; and fo likewise ac his returning home again, when his Brother EfaH icame againft him with fourc hundred men to deftroy him,which was a great changc,then the Lord appeared to him again:(o fall upon the great changes of his people doth the Lord appcare unto them; and as he did to them in former daics,fo he doth to us now;he doth ap-peare unto us fomtimes by experience of his goodnes; which that he may do,he brings us to extremities.

Li(tly,the Lord doth it for proof and try al l,for fo it is faiH in the beginning of this Chapter, God did prove A-fantbmi^nd therforc faid unto him,7"«*t* now thine only Son Ifaac^whom thou loveft > *nd offer him up on one of the Mount aims whtch I Jhatt fbew t hee:Novj feeing the Lords intent was to prove him whither he would part with his Son Ifaackjox his fake,therfore he lets him go to the very place and utmoft period of offering his Son; for if the Lord had taken this try all of him before rue had brought him to the very utmoft } he had not bin try-ed;but when the knife was, as it were, roing to the throat of ms Son,thcn was he fatty tried: And like unto this do we deale with friends one towards another;for when you will try how another will tuft unto you, you will let him alone till th re be none els to help; for if there be any other for him to go ro,ir is notriall but if it is come to this that you muft do ic.or none will,t en have you tried him and not before : in like manner did the Lord prove Abraham in this place.

The life of it is That we might lear i c never to be difcouraged; wbatf ,ever our cafe is t let us never fuf- j fcrour hearts to be caftdown in us; tot a>wearc very prone to let (i o our ho ! d uoon all occafions fo is ita very great fault fo to do. We fee how *D*vi4 dorh recollect hunlHfe tocher when hi- { u^e was difquieted within him, asking himidfe why it was

Li fo?

81 i

'Reafi* 6.

Vfe.

Not to be djf-couraged what ever our cafe be.

ObjeB. Anfw,

Hofea I* 4> U 6,opened*

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fo? which he would not have done,if the other had not bin a fault in him;and therfore why do we fo cad down our fouls?If we fay,it is becaufc it will be long before the Lord will come and undertake our help : I anfwer, no,it will not,for as foon as he dorh fee thee fit for help, he will give it; for whe< things are mod defperate, than his help is neareft : for as he is able then to do it,fo is he mod willing to <io it then. And to this purpofc is that place, Hi?/. 14 4,5,6. / t*M heale thttr backe-Jliding, I will lo n e them freely, for mine Anger it turned away from them. I will be as the dew to Ifraell, he JhaU grow as the Lilly* and ca^ forth hi* roots as Lebanon; his branches fhatlJpread, his beauty (ball be as the Olive s andhisfmeU as Lebanon. VV hen Ijrael was fallen into a very low condition, and had taken to him words > and repented ef their fins, then the Lord healed their back-fliding, which was the caufe of their mi-fery : and then though they were outwardly Deferable, yet he will be as the dew unto them; that though theybeastheLillies in Winter, which have neither colour, fent, nor beauty, yet confider in the Spring time what I do unto them, and learn to know Me by the works of nature; for if I do but fend a little dew, fuch as is in the time of Spring, itfhall growa-gain, yea and bring forth fuch a flower, whofe beauty (hall exceed Salomon in all his Royalty : and if the Lord can do fo in nature to the hearbs of the Field, do you not think he is able to do it to you in the ordinary paffages of his providence ? If he fhall but fhineonyou with the light of his countenance, yea though yoj were as the Lilly in the Winter, yetrfiall you fpring again as the Lilly in the Spring : that is,you fhall fpring quickly.I but you will fay and quickly wither again : No,faith the Lord, you (hall be confirmed and eftablifhed in your cftate,for he will fallen vour roots as the trees ot Lfbanon ,and they were fafter han the trees in othvT places; for though they be tall,

and

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and fo their boughcs might be mooved, yet the bodies of the trees hold their own, becaufc they were well rooted; and in Lebanon they were faftcr than in other places,becaufe it wasafiimer ground; fo that if the Lord lift to plant you,you fhall be fure to remain firme I but what fhall I be good for? I know not how to be ufef ull neither for God nor man, but to be laid afide as a thing for which there is no more life. Nay, faith the Lord, I will not only make you beautifull as the Lil-lics, and rooted as the Cedars, but J will make you as the Olive trees which are fit for ufe. And put the cafe thy name and credit be loft,yct your fmeil {tall be as the itncWofLebanonjhatis&LebancBhad many fwect bloffoms.and fwect fmels,fo {hall it be with you,what« foever your condition be.

This place than is a place of comfort againfl: difcou-ragements, which you may fee exemplified in divers examples.* As in the example of /^.-youknow in what a cafe he was,he loft all be had,that he had not a friend left him;no,not his wife nor let vants that would ftick unto him,buc was brought to the very Mount,to an ex«* tremity that could not go further,for he was at the very brim of the hill : yet when Job was fit for mercy, when he had humbled himfelf,you fee what a change the Lord made, how his beauty did return again, and how all his health, profperity, and friends did return unto him, infomuch as he was in all things as before, yea, and beyond it. So in the fourth of Daniel 16 , who would have thought it poffible for Nebuchadnezzar ever to have bin reftored, that had loft his Kingdome and wits too i which is the only meanes to bring a man in again* yea, he had loft ail his beauty, for he was a beaft of the field, yet the Lord made a change with hira; now a man would wonder how this fhould be brought to pafle that he fliould have his Kingdome again, and be made known to his Nobles; why the'Text faith, Be looked

L 3 *p

*i

Sxamfles. lob.

Nehicbtdnep Xar.

The lewet

Mordecaies tjme.

in

Simile,

Simile*

Simile*

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up to HcaveHyVerf,3 q.and then his Nobles and Princes fought unto him : for the difpofition of all people is to have the right heire to rule the Kingdome;and therforc he had as much glory and honour as ever before. The like you (hall fee in Mordecties time,whcn the Church was in extremity;for you tec how far Human went,thc blow was as it were in the giving,thc knife was in his hand to cut the throat of the whole Church of the Icws y yet when they had humbled thcmfelvcs by fading and prayer ta the Lord, that made work in heaven; and when there was a change in heaven,you fee how quickly the Church waschanged,and brought even from the lowcft degree to the higheft that could be, or ever was in the time of their trials. And therforc Ictus never give over our hopes, and delpair not, for becaufethe Lord is ever ready to fhew mcrcy,for mercy plcafeth him: A man when he corrects his child, he doth it unwillingly; but when he is fit for mercy, he is glad to fhew that;why fib it is with the Lord, he being willing to do it,and exceeding able,for he is aPhyfitian that is able to heale the moft dangerous difraies, and fliall we then doubt of the accomplifhment? It is a common fault amongft us to meafure the Lord according to our felvcs,& fo when we fere man cannot help us,we think that God cannot; but he that can turn Winter into a Summer,can fpeedily turneour eftatcs when we arc fit for ft: As a Phyfitian that adminifters hard potions to his Patient, it is not becaufchc cannot or will not give him pleafant things, but it is becaufe 1 is Patient is not fit for it j for as foon as he is fit for Cordials, he moft willingly gives them unto him : And as the Huf-band-man, he is willing enough to fow his feed in the £arth,and would be gfsd if the time were come ; I but he knowcth if he fow it on the wild wade ground it would be bft,and therrbre he plowes it firft, and again ) too,"ea thrice if it be ncedfull,and then having well fit-ted it,he fows his feed;Even fo it is with the Lord, be ;

firft

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85

firft plowcs the ground, he digs deep into the hearts of j men if it be needfuil fo to do,tut if a little plowing will ierve,re never takes a deepcr$and if cne will iei ve, he never gives a fecond;ard thcrfore when we arc fit to receive the Jeed,mercy fball come in a-main ainor.gft us,evenasthatwh«ch goes with wind and tide; yca,it (hail come as rait as cur mi/ery did, which though it comes head-long upon us as it did upon Nebuchtdncz,-zar>yct how quickly did the Lord deliver him apain ? and io fhall it be with us,becaulethe Lord Is delighted with mercy, thcrfore the lord doth ufually ielp in extremitics,and not before; for in the Mount will the Lord befecne.

And as the firft Doclrin is drawn naturally from thefe words, That it us Gods ufuall manner to bring ku children into the Mount - fo in the fecond place, then ar,d there will he be fcen:Therfore it follows,

That in the time of extremities willtheLordbe fg$n\and not before .-But then he will appeare in his fpf cial provi-dencc,for the comfort of his children, though not before.

And why fo?Firn:,becaufethe Lord knows this is the bed way to draw forth the practice of many graces,and good duties,wtiich other wife would «be without ufe : As for example;When lacob had made his Brother E-fau his enemy by his hafty getting of the bkfling.wher-asifhehadftaidtheLords time, he might bave had it without any forrows with it; but becaufe he will have it a wrong vvayjt is accompanied with many forrows both in him and /j>^cf4 like wife-.Now if the Lord had preiently made reconciliation betwixt him and his Brother,as he could have done, though he did nor, but made it long firft, that made Jacob exceeding fruitfull; for he being caufed to fiy,as his Mother counfelled him todo,in his neceflity became acquainted withtheLord. and knew him better than ever otherwife he .$}ould have known him; yea, he knew himfelf better toc\

and

*Do Urine 2

Reafons why God will not be fecn till ex-nemititsare.

I. To exercife the giacej of your God by.

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ReafoH u

To give

of Repentance

time

and therfore vowed to give the Lord the tenth of all that he had, and that the Lord fhould be his God for ever if he would give him food and clothing, of which he felt the want at that time; and this brought his •heart to the Lord: So like wife when Efau came againft him at his returning home again; if at the firfl: it had bin told Iacob that his Brother had bin friends with him, he had never wreftlcd with the Lord as he did-; and fo (hould he have miflcd of that great BlcHing which he received in being called Jfrael. And thcrfore we fee the Lord by this doth draw many great fruits from them, of which otherwife the Lord fhould lofe the glory,and we the benefit,if it were not io with us. So likewifc the Angell was lent to 'Daniel when he began to pray ; I but if the meflage had then bin delivered to hun,his heart had not bin fo well moulded in the frame of grace,therfore the Lord lets him alone; though he had given the Angell charge to deliver the mcflage to him,yct till he had done his work, and was made fit for it,the meffage of their full deliverance was not made known unto him.

A fecond reafon why the Lord deferrs, and will ftay till the very extremity comes, is, becaule he would give a time to men to repent and meet him in, which is good for his children, otherwife we ftiould not feek unto the Lord: And for fuch as do not feck him, it is to leave them without excufe: As in 2 fbron* i i,i 2.Chapters,you fhall find that Rehoboam fought the Lord for three yeers together, and then departed from him, yet Shifacke was not fent againft him till the fifth yeare of his Raign : Whence this is to be obferved, that though he had forfaken the Lord, who therfore had rcfolved to bring judge* ment upon him, ycc he gives him two yeers liberty to fee if he would return. So when Nebuchadnezzar was like a flourifhing tree, when he bad dreamed his dreamc, and that made known unto him, that he

Oioold

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«7

fhould be cut down to the very root, like the Lilly in Winter,nothing fhould be left but the (lumps, yctyou (hall find it twelve months after before the Lord (truck him.So in the deftru&ion of lertifalem by Nebuchtdnc ■*,-**r,the Lord was oftentimes offering to ftrike it, yet called back his hand again that they might humble themfelves and fcek his face;but it is faid of le^belm the t.Reve/ationSyver.lzM gave her time to repent, but Jhe repentednot.

Thirdly, the Lord doth not deliver till the time of extremity, that we may know the vanity of the creature, and fee that they are but as Reeds that are emoty: as for example, when a man is brought to fome great (lraighr,and (ccs that men will forfake him in it, as the Lord will caufe them to do when he will bring a man toallraghtindccd, for then he will (hew him that there is no help in mar;as when a man that is fick, and fo farrc gone tr at noPhyfick willdo him good, but all Thyfitians have left him ; or when a man hath fome great bufines in f and,and nothing that he hath will effect it;2nd fo like wile a man at Sea,when he is in fu<h a tempeft that neither rowing nor any thing els will do him good, then when men are in fuch cafes, they come to fee the vanity of the creature, and that all outward means will (tan afide like a broken bow • for a broken bow being draw n but a httle,vvill holdout if it bedrawnuptotheheadjthenit breaks in the hand of him that handles it :even fo,vvhen the creature is put to it,thcn the vanity of them is fee ,& that they are bur as hollow reeds tbtt are empty.and lo not to be trufted.

Nowvvemufr addetothis, that as the Lord will not deliver till then, yet then he will do it; and of that youmuft make no doubt, becaufe the Lord will make good his promises and be ju(t, for he is aboun-cantintruth, hevvillmake good all that he hath hid,, andthatinaburd2rce, Now if the Lord will helpe, : and yet not till a man come to extremity, why then h-., M muft

Rtafon 3,

To let us know the vanity of the creature.

Simile*

Though Gcd defer tiil extremity , yet then he mil finely heip.

Vfe.

To teach us not to make too much haft for deliverance

A Sermon.

mud help or not at all, and fo be (hould faile them that traft unto him, when as one man will not faiie another thattruftcth him,for that were treachery fo to do;why then muchleffc will the Lord fails thec,tf thou rely up • on him, if thy heart can tell thee thou doft intirely reft upon him,it is impofllble he {Vould faile thee: And ther-forehe muft help thee at the laft ca(t,or els not at all jand untill thou art (o far gone, thou art not come unto the yimnrfov Abraham was three daies in going the /our-ny, and the Lord might have revealed it before if he would,but he did not till he came to the Mount: And therfore do not fay,no w is the extremity, and yet the Lord doth ?iothe!p me, when thou art but in the way, for thou art not yet come to the brow of the hill i thou art not at the utmoft part of the Mount,

The Life of it is 9 to teach us not to make too much hafte for deliverance in the time of diftrefle, buc to j wait upon the Lord, yea depend upon his Providence ' when we feem; to be without help : If we look upon the Creature, yet then arc we to depend upon | thaLord, fo as never to fay there is no help; but on thecontrary,tofay, I will truft in him, though he kill me.; for fo did Abraham here, he was to kill his Son, and yet he had hope: So let us, though there were a thing that would be our utter undoing if it (hould come onus, yet if it do come thou oughteft to hope, becaufe it is the Lords manner to bring his people to extremities, as here to Abraham 2 and the like he did to Peter when he came to him on the Waters; for he might have holpen him before he began to linke if he would, buthedidflrftlethim finke a little, and then he holpthim : So when the people were at the Red Sea, and had no gap to go out at, then the Lord holptthem, by making a way thorow the Sea: In like manner he did to Iacob when he was returning home from his Father in law Laban, he fufrere-d Efa* to come out againft him with foure hundred men, before

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forehcholpthimjandwho would have thought that €(a»*s mind mould have bin fo fuddcnly turned ? But when lAcob was brought to a ftrait, then the Lord turned all another way. And the like he did with David in the time of his diftreflc, he let him alone till the waters were like togoe over kimkut when his feet had aloioft fliptjin regard of his outward and inward troubles, for he was at the very going down to thegrtvejhen the Lord brought his feet out of the Nc, and fet him at liberty, and took him out of the waters that he was not drow-ned.-and therfore ftill truft in the Lord, and labour that thy faith faile thee not whatfoever thy (Iraights be; for that was Peters fault when he was on the Water, for if he had funke being he had the Lords word, ht mould have bin fafe cnough,and therfcre had no caufc todoubt* and fo we {hould learn to do, in all our (freights ftill to believe ; which if we do, we £hall find the Lord very exceeding ready to help beyond all that we can be able toa^keorthink.

See this in an example or two, how the Lord comes betwixt the cup and the lip, as it were, betwixt the very lifting upof the hand to the ftrokc; and as in the Text, fo alfo when the Shnngmite had by the command of the Prophet left her land, beaufe of the Famine that was to come when the feven years were done; for (he trufted the Prophet, and therfore did not lay, Alas what mall I do for my lands again? but did go; and when me returned, acd was gone to the King for her lands againe, at that very inftant was the King talking with Slijhaes fervant about the great works of the Prophet, v<ho then told the King ofthis woman and her ionne, confirming that which Gehcz* had faid, and Cjchez^i being prefent to helpc to fpeake for the woman ; and then me had not only-her lands reftored her, but the fruits of it alfo fcr the i whole tiir.c of h;r abfencc. SoVkewifevvhen Morde-cajes deftru&ion was plotted by Hawm, and fo nearc M 2 brought

sT'l

jo

Efter £f.

A Sermon,

"DoUrint 3

Godly mens extremities arc; tryals, not^ poniiliments,

brought co pafle,tbat there could be no hope of help on any fide, yec then when Mordecaj was a deep in the mght,a d had made no plots at all for his fafuy, then tbe Lord brought it to paffc; tor that night the King could notfi:epe-,thcn he mull nee <s call for a book, and then that above all other books,that fhould be brought and in that book that very place to be turned to of the treafon againft the King, and Mordecayes truth and faithfulnes in difcovering the fame;and that this fhould be done at the very extremity,when a day or two after would have done him no g >od, it is worth the confide-ring.-therfore never doubt, feare not, but truft to the Lord in any ftraigh'jfor though he doth network mi-raclcs now,vet he works wonders and is able to do as great things as ever he was,yea,and doth fo too when there is the like occa(ion : Inlike manner,when our Saviour Chrift was brought to the very brow of the hill by the people to be caft downe from it, why then he went away thorow the mids of them; fo is the Lord a-abletodowith us, and will alfo if there be the like need; and therfore let us learn to truG in the Lord,and in all things to depend upon him. One would have thought it impoflible when fourty men had fecretly vowed, neither to rat nor drink till they had killed Pa*l for that to be revealed, and Paul to be delivered, when fo many that were able enough to deftroy a poorc prifoner had confpired againft him, yet we fee the Lord delivered him from that great (height; and therfore let us wait dill upon tbe Lord, for it is bu the ftaying till the time be out, and then he that can fave, will fave,and will not tarry. And fo much for the fc-cond thing.

The laft point obfervable from thefc words, is, That godly mens extremities are but trUls y jent fortheir good;a»d not ftimjhments, fent for their hurt and mint.

The Lord did this but to prove aAbraham, he meant him no hurt at all in it: And fo the Lord doth by affiift- ij3-

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9i

ing others of his own pcop!e,hc doth not mean to hurt them by it.And therfbre when you fee an afflidtion to be fo great as if it would undoc thofe on whom it is, yet you fhall fee in the iflue it was but like an eviil; for when Abraham was bid to take his only fonne Ijaack^ whom he lovcd,and offer him in a Sacrifice to thcLord, and was fuffered to be three daies in the rryall, yet the Lord meant him no hurt;here was indeed a great ap-prchenfion of evill,yet it was no eviil; but it might as much work upon him as the evill it felf: Even fo is it with us in our afflictionsjthey are not evils, but meere . trials,& thertore we arc nor much to be difmaied for the greateft afflictions that can befal us in the world,bc-cau(e they are but tryals,that do befall thee from God.

I,but willfomefay,what{hallIgctbyit ? Why,fo much that there is io little caufe to be forry for it, that thou h ft caufe to rejoycc,ir thou wouldeft believe; as is faid in the i.of lam.z.My Brethren count it great joy when you fall into divers trials : It is a very fit Text for the purpofe,for the Lord laid he would proove Abra-ham; and all is no more but to try us, and not to do uf any hurt;and this is a good reafon why it is fo, in that we are bid to re Joyce in it ? now we have no caufe to rc/oyce in that which will hurt us,neithcr will theLord lay any unreafonable command upon us.

I,but what if the tryals be many ? Yet he bids hs rc-joyce,though they be of divers kinds;when we are not onlyafiRicted in the lode of goods,&our friends forfake us,in which we might have fome comfort,ifour healths and liberty might be injoyed,or if ail the outward man were afflicted, yet if the fpirit were whole it would beareout infirmity.I,but what if that be wounded toe? Why,if there be tryals of all forts, and you fall into them all,and that of a fudden too,as a fall of waves,one comming upon the neck of another, as they did upon Iob 9 yct we are bid to rejoyce: Why one would think it were enough for a man to be patient in that cafe ; yet

M 3 (faith

ObjeEi. Anfw.

Objeft, Anfw.

Objetl. Anfw.

Wc ought to rejoycc in try als,lxcaufe the greater the tri all is, the more will be the good.

Objett. Anfw. Thy good that comes of try

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als is, i.Inci'eafe

grace.

of

2. Increalc of reward*

(faith the Apoftle)you muft re Joyce \ n ifjea, count it exceeding \oj:th2X is,as your tryals are greater, fo let your joy be greater,

Why,that is a ftrangc command you will fay : I but though you fee not the reafon of Gods Commande-mcnts,ytt there is a great reafon in them, which if you faw,you would keep them mod willingly. And the reafon of this Command \s t the greater the tryall is, the more will be the good,and thcrforc the more caufe of joy; for if the moft painfull be the mod gainfull, then they that have them have the greats ft caule to rejoyce in them:It was a tryall for Abraham to go from his own I Land,and to caft out his fon lfhmael\ I,but this was the grcateft.and this brought him the greateft fruit that e- ' verhe had.

I,but what is that good? why tbisjfirft it (hall increafe grace in your hearts jfor as the gold when it is tried lo-feth nothing but dro(Te,and fo is made the better ther-by;fo it is with our afflictions, for the tryall cfourfaith^ faith the hyd&\z>bringetb forth patience : fo the greater thy tryall is.the more it ftrengthens thy faith,and fo in-creafcth comfort: for when the afflictions of the Apo-ftle abounded his confolation abounded alfo And hence it is, that our Saviour Cbriri faith, 7 'ott/hall receive an hundredfold mth perfections ; that is, when the triall doth abound, the comfort {hall abound..

Again,you {hail have the greater wages; for when a man hath afrind, that hath bin imployed about any great thing for btm,wby the greater the trouble was which be ditundergoe for him,themore will he be beholding rohim.ar.d the greater regard will he beftow upon him^ve-.:fyhc greater the tryals are from the Lard,the greater benefit will come to u> by them ; and therfore when you fee the ^rcateft tryals bef 11 the Chu~ch and people of God, be allured by this which hath bin faidj tbat fome great benefit is comming to then--,; for do you not think this is an ulefull do&rin • h __^ may

A Sermon*

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may be it concerns fome of you now at this prefent; if not,k may do, therfore lay it up before ha d; and lec us not think of afflictions as of things that will undoe | us,but as tryals that will bring us profit.For as the Spies that went to Canaan were of two forts,and looked up* on the Gyants thit were in it with a double e e;and fo fome of them faid,0 the Land is a very good Land,and incouraged the people to go up into it; and others that were afraid, they laid, n^y, but the Land cats up the Inhabitants therof, and difcouraged the people to goe up into it : Ev ;n fo it is with many amongft us, when they fee afflcYions befall the Chu-ch and people of God, O they prefently are afraid, and therfore they fay, Who wouidbeastbefe men ? let me be of fuch as be in profperity and have friends, and fome that will provide tor me -. but what is the reafon of this? why they fend forth wrong fpies, and therefore they bring back a faife report: but if thou woul-deft fend forth thy faith and fpirituall wifdome which ought to be in thy heart,then thou (houldft fee it were no fuch matter. And therfore let this be our Practice' concerning the cftate and condition of the Church at this time, and needful! it is we (hould fo do; for do you not fee the dangers that they and we are in, and the confulion that is almoft throughout all Europe ? yet God hath not forgotten u?,neither will.he leave us, if we can but reft upon him; what though there fhouldbc a iudden change, fo that all things were with us as it was in Hefters time? yet could the Lord bring foorth fome good thing out of it, that (hould tend much to his glory and our good : Put the cafe all were turned upfide downc, as it was in the confu-fed Chaos, wherein Heaven and Earth was mingled together, and the waters overcomraing all the reft, yet as then when the Spirit of the Lord did but moove upon the waters, many beautifu'l creatures were ! brought forth, and the Seadevided from the reft, that \ thofe

Simile.

P4

A Sermon.

thofe waters that fcemed then to fpoyle all, ferves now to water all, and without it we cannot be ? Even fo,were the Church in never fo confufcd ! a condition, yet the Lord (hall io order the things that feem to undo us,th at they (hall bring forth fo met hing of fpcciall ufe; that is, fomething to water and make fruitful! the houfe and people of God : and therfore be not out of hope whatfoever befals thee, only be humbled ; for there is great caufe fo to be, and the Lord cals thee to it by his Miniftcrs, and we are his Meilen-gers to declare his will unto you; and as we muft be humbled, and take to heart the caufe of the Church, fo we muft conllder the timc,that we ma^ be thoroughly affecled therby; for it was Sphrtimt fault not to doit: and thou muft fee this dMrcfTe, fo as it may bring thee into the Mount; for it is not an extremity fimply that will caufe the Lord to help thee : but when thy foule is plowed uprherwith, and then the Lord will caft in the feed and water it, fo as thy foule flqall fpring again;and therfore let us (till maintain our hope in all conditions whatfoever. And for this end did I fall upon this Text at this time,That in the Mount will the Lwdbefeene*

FIJ^JS.

The Snmme of the chiefe Points contained in this Treatifc.

DOCTRINE L

Hat all mm by nature are dead in trefpaps and fins. The Do fir in f roved. Fjrjl, by reafon. Secon //, by Scripture, Pag. 2 hive thing* to be cbferved for the

understanding of'the ^Doclrine. I.What this death is\ Two things alike in the naturall and fair it Hall death.

1. Privat io n of life.

2. Something left of the body, a cArk*f[ e ; ofthe'foulcy a corrupted -quality.

Dejidiror^snhy fo called, p. 3.

The feat of this death.

If.The kinds of this death : three

ki^S.

I. The death of guilt, p .4

2 The death of grace.

3, The death of'joy. How terrible the taking WAy °f

Gods prtfence #,p.$. ///. The fignes of this death are foure.

I. Privation ofrcafon. A difference betweene car nail and fpiritvall knowledge^ p.<5.

?, 'Privation offenfe.

3 Want of * motion ', p. 7.

4 Want of beamy and vigour >• Hyyp wicked men may have mora/l

virtues, IV. The degrees of thus death, p. 8.

OBJECT. Jfalldeadjhen preaching in vain.

A NSW. I. There is the life of reafon in him, tf her by a man may

1 See himfe/fe dead.

2 'Brintr himfelfe to the meanes

ANSW. 2. The Word may put life into him.

ANSW. 2. A difference bitweene the ffirituall and cor por all death : this again (I the -will) th.it voluntary % p, Io. The Vfes ofthe\p(,int. J. Not to deferre repentance. How the DiveII deceives men in

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