The doctrine and practice of mortification wherein is discovered the matter, manner, and means thereof, together with the blessed event that comes by it : necesary for every Christian to know and practice, that will live comfortably, and die peaceably / by Thomas Wolfall ...

THE DOCTRINE AND PRACTICE OF MORTIFICATION,

ROM. 8.13.

But if yee through the spi∣rit mortifie the deeds of the body yee shall live.

Chap. 1. An Introduction to the Text with the coherence of the fore∣going part of the Chapter.

THe common tidings that hath sounded in our eares frō the Chur∣ches abroad, for divers yeares together,

hath been upon the point no∣thing but warres, and rumors of warres, of leading into captivity, of garments roled in blood; insomuch as that country in which was plenty of corne and wine, as the gar∣den of Eden, is now as a land forsaken, or as a desolate wil∣dernesse; nay a very Acelda∣ma, or field of blood: And howsoever wee of this Nati∣on have but heard of this, a∣mongst us, no leading into captivity, no complaining in our streetes; Yet the sword of the Lord hath been drown a∣gainst us, and hath slaine thou∣sands, & ten thousands in our streets.* 1.1 Now the general cause both of those lamentable deso∣lations abroad, & the hand of God at home, is chiefly this; that we go not to warre with our selves, we do not slay those lusts of ours that fight in our members: for if ye walke after

the flesh, yee shall die, not onely a death of the body, but the second death, the soule shall suffer eternall torment; But if yee mortifie the deeds of the flesh by the spirit, then yee shall live eternally.

To make way unto the mat∣ter in hand, our Apostle layeth downe certaine differences betweene such as walke after the flesh, and others that walke after the spirit.

1 In respect of the object that they ayme at, the one mindes the things of the flesh, the other the things that are above; such as a man is, such is his minde; a carnall man, and a carnall minde: the wis∣dome that is not from above, is earthly, sensuall, and devillish;* 1.2 but that which is from above, is first pure, then peaceable, gentle, easie to be intreated,* 1.3 full of mercy and of good fruits, without par∣tiality, and without hypocrisie.

2 They differ in their ends; for the end of the one is life, the end of the other is death; Every man must eate of the fruit of his own way,* 1.4 and be filled with his owne devises.

3 They differ in their affe∣ctions, so as they that are at enmity with the Law of God,* 1.5 their fleshly mindes are not subject unto it, nei∣ther can they be, and being they are not, they cannot please God. Whereas on the other side, they that are of the spirit, Christ dwels with them, and takes up his habita∣tion in their hearts, suppes with them, and they with him: Happy and thrice happy that house which hath him for an inhabitant, for this pos∣session of Christ doth imply the dispossession of sinne,* 1.6 For if Christ be in you the body is dead, but of sinne, as Dagon could not stand with the Arke,

so no more can sin and Christ inhabit together. We cannot serve these two Masters. A∣gaine, as it puts sinne to death, so he quickens us,* 1.7 that same spirit that raised Christ shall quicken us; wherein he shews that the worke of our rege∣neration is great, even as great as that of the re∣surrection, the one being the internall renovation of the soule, the other the ex∣ternall restauration of the bo∣dy to its reunion with the soule; Hence our Apostle drawes an effectuall inference to perswade men to withstand the inticements of the flesh, from this, that there is no ser∣vice of due that doth belong to it, we are not debters to it, that wee should follow it. Nay if you walke after the flesh yee shall die, but if yee mortifie the deeds of the flesh by the spirit, then yee shall live. Behold as

Moses said:* 1.8 I call Heaven and Earth to record against you this day, that I set before you life and death, blessing and cursing, there∣fore choose life that you and your seede may live. So I here set before you both these, and yet my desire is the same that Moses his was, that you would chuse life, that your soules might live, which undoubted∣ly you may do if yee follow Saint Pauls direction here, If yee mortifie the deeds of the flesh by the spirit. Here you may observe,

1 A description of our na∣turall corruption, it is called the deeds or practises of the body.

2 Here is our duty what we should doe against it, namely, to contend against it, and to mortifie and slay it.

3 The meanes whereby it must be done, by the spirit.

4 The reward is that

promised, Yee shall live: which is a large promise, seeing it containes in it all the happi∣nesse that wee are capable of, called a crown of life for the greatnesse, and everlasting life for the continuance.

Chap. 2. Of the meanes how to find out our naturall condition by a threefold inquiry.

TO begin with the first, the description of our naturall corruption, viz. It is called the deeds of the body, as it is with men that goe to warre, the first thing that they doe, is to endeavour to find out the enemy: so it must be in this spirituall warfare, wee must first endeavour to finde out this our spirituall and mortall enemy, who hee is:

and secondly, where he lurkes; and thirdly, how hee seekes to fortifie himselfe.

* 1.91 Who this enemy is; it must be hee that contends a∣gainst the spirit, and labours to withstand all the good motions of it, which is called all along in the former part of the chapter the flesh, and here in this place the body: now the body is sometimes taken Physically for the substance of the body consisting of flesh and blood; or else morally and in a metaphor for sinne and vice compared to a body; and so I conceive it must be taken here; for conceive of the body as it is meerly natu∣rall, and so it is good, and those effects that do issue from it must needes be good: again the body in the production of her actions is but the hand∣maid to the soule; and the soule is as the great wheele of

the clocke,* 1.10 that moves all the inferiour wheels by her moti∣on: now the denomination in propriety of speech comes frō the better part; therefore it must be taken here for that na∣turall corruption, that doth abide in the body and soule. So S. Ambrose on Rom. 7.24. he calls it there, that masse of corruption that is inherent in us, is all our sinne, as it were making up that body of sinne, that as a body consisting of many mēbers, do but make up one intire body; so sin, though it spread it self into every part of our bodies to make them members of sin, & into every faculty of the soule to make them weapons of unrighte∣ousnesse, yet still it is but one.

Take notice, [Vse 1] how that sin it makes a man a deformed and a vile creature, that while he carries about him a body having in it naturall life; hee

carries another body that hath in it the symptomes of death, nay and that will draw the other to the same conditi∣on with it selfe; nay if one should tell you of a monster that had something in it like a beast, something like a ser∣pent, nay and something like a devill. This monstrous birth of sinne doth containe all that in it, if not more: are not men like the cruellest beast the Lyon; like the most poy∣sonous creature the serpent, nay children of Satan. Iohn 4.44. O that wee could see our selves as wee are; we would be ready to fly from our selves, as Moses did from his rod, when it became a ser∣pent, Exodus 3.4. and to ab∣horre our selves in dust and ashes.

* 1.112 If you enquire where this enemy is, you will hardly be∣leeve that hee is so neere you,

nor neere so favoured of you as indeed he is, that such a desperate enemy as this is should lodge in your houses, feede at your tables, and lye in your bosomes, is not so strange as true, nor more true than lamentable. Men in this case are like David, who did not sticke to condemne the in∣justice and cruelty of the man in Nathans parable,* 1.12 that took the Lambe from his poore neighbour when hee had no need, having sufficient, or ra∣ther superfluity of his owne; but alas the good man little thought that all this had been done by himselfe; even so it is with us, when wee heare from the Word, that there is such a thing as a body of death, a heart that is desperate∣ly wicked,* 1.13 and a law of the members that leads men captive to sinne: it is easily granted by them that so it is, but yet

will they be loath to yeeld,* 1.14 or to have such a thought in themselves, that they are the men: and hence it is that we are like unto sicke men that complaine of their bed, when the cause is in their bones, and of the sharpnesse of their phisicke, when the fault is in themselves; so it is with men in case of sinne, when it lyes on the consciences of men, and makes them restlesse, they complaine of the condition as too hard and heavie, and of the Word, which is the phy∣sicke for the soule, as too sharpe and bitter, when as they looke not into the cause which is this body of death that lyes in our own bosomes: and as wee see not our sinnes, so neither doe wee see the danger that we are in; but as it was with Balaam,* 1.15 though the Angell was before him with his drawne sword, yet

hee saw him not, but fals out with the poore Asse, as if all the fault had beene in the harmelesse beast; whereas had not the Asse stood still Balaam had beene slaine, and all this came from his cove∣tous heart, which hee would take no notice of; So men are ready in case that sinne bee charged on them, and even the danger ready to approach, yet do not see it, but are ready to quarrell with such as la∣bour to keepe them from it, but howsoever men labour to put their sinnes one to an∣other, as we tosse a Ball, and bandy it from one to another, and every man from him, yet let him know, that they goe but herein about a vaine sha∣dow, and disquiet themselves in vaine; It would bee much better to take Davids coun∣sell,* 1.16 stand in awe and sinne not, commune with your owne bearts

in your bed and be still: or as some will have it, and bleede, and that in deed should be our care, that when we have found this enemy which is the di∣sturber of our peace, wee should enter in our chambers and bewaile our miserie, if it were possible, even with teares of blood.

* 1.17Lastly, how hee seekes to fortifie himselfe, and to this end observe, that the flesh and this corruption is such an enemie as is never out of acti∣on; thence it is that God complaines, My people have chosen two evils, they have for∣saken me the fountaine of living waters, and hewed them out Ci∣sternes, broken Cisternes that will hold no water; So that in this sinne of man there is a turning from God the chiefest good, as the fountaine of all their happinesse, which is as a living spring that never

failes; God all-sufficient who gives grace and glory and e∣very good thing;* 1.18 Now wee first turne our backes on God and not our faces to him, and then fall to these empty and broken vessels, Cisternes they are, but Cisternes that hold no great matter;* 1.19 nay, broken Cisternes that will not hold any thing at all; so as there is neither solidity nor certain∣ty in the comfort that they give, not solid and sweete, be∣cause they are from the Ci∣sterne, and smell of the caske: Surely man disquieteth him∣selfe about a vaine shadow,* 1.20 were it not a folly, or rather a mad∣nesse in a man that should come into an orchard, upon the trees whereof did hang much fruit, sweet and plea∣sant, yet should leave them, and seeke to disquiet himselfe to gather up the shadow: The Philosopher cals a man Arbor

transversa,* 1.21 a tree turned up∣side downe; but by sinne it is, that a man is homo transversus, a man that's quite altered, and goes downeward like the young man from Jerusalem to Ierico, spoliatur, vulneratur, redivivus relinquitur, spoyled of his good, wounded, and left halfe dead; So it is here, we in our departure from God to meete this enemy that spoyles us of all those orna∣ments we had, and wee are wounded with the guilt, and the staines of sinne, and left in such a lamentable conditi∣on, as did not that good Sa∣maritan come, our Lord Jesus Christ, and powre in the oyle of his owne grace, and the wine of his dearest blood, we should perish everlastingly.

CAP. III. Of activity of lust proved by two particulars.

THat sinne is thus practi∣call and full of action will appeare if you confider two things.

* 1.221. The fruitfulnesse, and the plentifull increase that it doth bring forth.

2. And then the power and vivacity that there is in sinne, both which will set out, that the enemy against whom we doe contend, is an active and stirring enemy.

1. For the first, sinne,* 1.23 it brings forth with much speed and celerity, Lust when it hath conceived it bringeth forth sin; and sinne when it is perfected bringeth forth death. Even as when you cast a stone into a pond, that begets a circle, and

that begets a greater, and so they multiply untill they bee many, and that on a sudden. So is it in case of sinne, one sinne begets another speedily, and the reason is, because it is the nature of the worst kinde of fruit to spring the fastest; you need not plow for weeds, nor sowe cockle nor hemlock in the furrowes of your feild, they will grow of themselves: So is it with the ill weeds of sinne, they come up of their owne accord; nay, though we labour to weed out these corruptions, yet will they sprout and grow againe; If you aske me why that grace comes on so slowly, and sinne with such speed, I answer as the Egyptian Midwives did unto Pharaoh when hee asked them why they slew not the male children, they answered, because they are not as the Egyptian women,* 1.24 but lively,

and are speedily delivered. So it is in this case, grace at the first is weake, compared to a graine of Mustard-seed, and fals into a barren soile, our corrupt hearts, and there it is that it comes up so slowly; but sinne, that is strong, and is in a soyle that it likes, and therfore comes up with more celerity.

* 1.252. Sinne is fruitfull in that it increaseth, sinne, though it be little at the first, yet growes apace; a man that beginnes with smaller sinnes, those make way for greater, as it is said of the sinne of Sodome,* 1.26 it was very great, and the cry was multiplied; that is, as the sinne increased, so the cry came; grievous sinnes doe make a great cry: Hazael was afraid to heare of that wickednesse, which after hee was not a∣shamed to commit; sinne is like that cloud which Eliah

saw, which was at first no broader then a mans hand, yet it spread, and spread till it covered the whole heavens; So it is when men first beginne to fall to some little, doe they know how they shall be carri∣ed before that they will return againe:* 1.27 Israel is called the Virgin Israel but behold after∣ward her gr••at transgression and her mighty sinnes made the pru∣dent to keep silence,* 1.28 and brought such a storme and inundation of wrath upon them, that a wailing should bee in all streetes and Vine-yards, the day of the Lord should be a day of darknesse, &c. When we speak of the works of the flesh,* 1.29 wee may say as Leah said when Gad was born; behold, a troope commeth, as Adultery, Fornication, Un∣cleannes, &c. sevēteen in num∣ber, and the reason of this mul∣tiplication of sinne is in re∣spect of the multiplicity of

objects each of them being a bait to intice us unto sinue, and withall, the multiplicity of occasions, that are as brid∣ges to lead unto evill; that wee had need every day to pray, Lord lead us not into temp∣tation: and the greatest temp∣tation that can befall a man, is the temptation of his owne heart, for every man is temp∣ted when he is drawne away with his owne concupiscence and is inticed.

* 1.303. Lastly, sinne is fruit∣full in respect of the continu∣ance and lastingnesse thereof. God complaines of the thoughts and imaginations of mans heart, they are evill, and onely evill, and that con∣tinually, contray to all other breeders, who though they have beene fruitfull, yet na∣ture decaies, and time makes them barren; but now sinne, as it is said, vires acquirit eun∣do,

it gathers strength by its motion; So it is here in sin, it holds on and goes on; and that as Saint Paul speakes of ill men and seducers,* 1.31 that they grow worse and worse, and as the Prophet complaines, How long shall evill thoughts lodge in you,* 1.32 hee doth not say that evill thoughts may not be in you, but they should not lodge, the word is pernoctare to lodge all night, that is as if hee should say, though you sinne, beware you continue not in it, though you be an∣gry, let not the Sunne goe downe upon your wrath▪ to fall into sinne, is as if a man should fall into a deepe pit; and to continue in it, is as if a man should role a great stone upon it, for by falling into sin he fals into the snare of the Devill, and by continuance it entangles himselfe more and more, as a wilde Bull in a net,

who the more he rageth the faster hee is entangled:* 1.33 And thence it is that custome in sinne is as hard to bee left, as to wash an Ethiopian white, or for a Leopard to change his skinne.

CAP. IV. Of the power and authority that unmortified lusts doth put forth in us.

THe second demonstrati∣on whereby it may ap∣peare that this enemy against whom we do contend is thus active will appeare from the power and authority that sin hath, as they answered Iehu when he bad them fight for their Masters sonnes;* 1.34 Two Kings (say they) stood not be∣fore him: So may I say of sinne (and I would it were not too

true) that two of the worthi∣est Kings that ever reigned in the world, both for piety and wisdome, were foiled by this enemy, namely David and Solomon; And if they did not stand before it, how care∣full should we be that wee be not intangled with it.* 1.35 It hath the power of a King, sinne is said to reigne unto death, as it was when the Israelites desi∣red a King, Samuel told him what an one he would be, and what he would doe; He will take saith hee (meaning that wicked King Saul) your sons for his service,* 1.36 and your daughters to bee his hand∣maids, nay the best of your Vine-yards, and Olive-yards for his servants, &c. So it is with sinne when as it reignes, it will bring all to his ser∣vice: This Tyrant sinne will take the choysest wits, and make them plot for him, and

will make them wiser in their generation then the children of light;* 1.37 hee will take the choysest of your strength, even your young and flouri∣shing dayes, and set you into his worke to dresse his Vine∣yard, and to reap his harvest, as he did with Absolom, Ma∣nasses, and the prodigall son, nay he will take every faculty of your soules, and engage them in the common quarrell against Christ,* 1.38 and every mem∣ber of the body, and make them weapons of unrighte∣ousnesse to serve sin, and in∣deed the very reason why sin is such a fearfull and dreadfull enemy, is because it makes it selfe a King; for suppose we sinne to be dethroned, and put from his dignity, and behold you shall find him like Samp∣son,* 1.39 without his locks, as an∣other man; but as long as sin reigneth, though it be, but as

the bramble,* 1.40 yet will it bee strong enough to set fire on the goodliest Cedars of the Forrest, as you may see in Io∣thams parable, nay it feares no more to enter in the Palaces of Princes then it doth to assault the beggars Cottage.

2. As sinne is a King, so he rules by his lawes, I finde a Law in my members leading me captive unto sinne; this Law, it stands in opposition to the law of God;* 1.41 that is, that it fights against it: now a Law is properly nothing but a rule whereby we are to worke; so it is with sinne, it hath a rule whereby it goes, and that whereby they frame and di∣rect all their actions; Now because they that have a mind to live in sinne, and withall finde that conscience doth condemne that course where∣in they walke; hereupon they frame unto themselves an∣other

Law, which may bee as the City of refuge against con∣science, who like a revenger of blood, hunts after the male∣factor.

* 1.421. They lay downe this as a principle, that the Law of God is too heavie a burthen, it is too hard a task-master, and therefore as Ieroboam pre∣tended unto the people of Is∣rael, that it was too farre for them to goe up to Ierusalem, therefore made them calves at Dan and Bethel; so carnall reason saith, that the Law of God, it is too farre a journey, full of difficulty and danger: it is like Rheoboams yoake that was intolerable; Thus the wicked heart of man labours to bring an ill report upon the pure Law of God, and hence it is; that our Antinomists, and Libertines labour to over∣throw the Law of God; that which Christ came to esta∣blish,

these men endeavour to abolish;* 1.43 such a generation of men there hath beene, as creep into houses and lead away sil∣ly women laden with lusts, that is, by putting them into a forme of Godlinesse, telling them that Christ having taken away the guilt and punish∣ment of sinne, there is nothing to doe for them, no need to make the Law as a Rule, or to mortifie their corruptions: flat contrary to the Apostle, that such as are in Christ do mor∣tifie the flesh,* 1.44 with the affections & lusts: But let such take heed as do indeavour to bring an ill report on this good Law of God, that the Lord say not as hee did against those that brought an ill report of the good land,* 1.45 unto whom he sware in his wrath that they should ne∣ver enter into his rest.

* 1.462. Seeing that this Law will not serve their turnes

they frame another of their owne, that will be subservient for the accomplishment of their ends, they are compared to such as kindle a fire and compasse about the sparkes, walk (saith God) in the light of your fires,* 1.47 and in the sparkes that you have kindled, this shall you have of mine hand, you shall lye downe in sorrow; to kindle this fire is to hatch and forge some new rule as a light to walke by; and to compasse it with sparkes, is as it were to blow it up with carnall and fleshly arguments, and then to walke in the light of it, is to labour, to carry, and enforce all their actions according unto that rule, and hence it is that there are so many sects, and so ma∣ny wayes that men walke in; It is because they are not con∣tented with that fire that burnes on Gods Altar; the pure light of the word, but like

Nadab and Abibu, they kin∣dle strange fire of their owne, but this shall they have at Gods hand, their light shall be turned into darknesse, and their sparkes into ashes, and lastly their joy shall turne into sorrow. For as the Arke and Dagon could not stand toge∣ther: so no more will these stand long, because they are like building laid on a sandy foundation, or as grasse on the house top.

* 1.483. That the minde may bee the better perswaded to goe along according to this rule, the flesh labours to colour all over, and to set a faire glosse on a foule cause; and if you marke it, there is no sinne so vile but men will finde out some colour and some excuse, either to make it no sinne, or else to make it veniall, and so little, that it may lodge in his heart with as much safery as

Lot did in Zoar, we want not examples of both these. For the former you see, Saul is charged by Samuel to have transgressed the Commande∣ment of the Lord; No saith Saul I have obeyed the Com∣mandement of the Lord; but then saith Samuel, what mea∣neth then the bleating of the Sheepe, and lowing of the Oxen in mine care. So may wee say, when men would excuse themselves from sinne, and say, wee have good hearts to God, we may aske them what meanes their swearing and their drinking, and their pro∣phane and unchaste speeches? Out of the abundance of the heart the mouth speaketh. Some againe will confesse the fact, but excuse it, either they were ignorant, and knew it not; whereas our ignorance is a sinne, and when wee adde sin to it, we make the sinne dou∣ble;

Or they did sinne, but it was with no ill intent, and therefore it was but an infir∣mity; I confesse the more evill there is in the intention, the more wicked is the action; but I doe not see how there can be an evill action without an ill intention, for if the tree were good, then the fruit would bee good, and there∣fore let mee tell you, that to excuse your sinne is all one as to cover your sin,* 1.49 and you know that he that hideth his sin shall not prosper.

CAP. V. Arguments to prove sinne active.

NOw it remaines that we give some arguments whence it comes to passe that this enemy is so active.

* 1.501. The first is taken from that stoutnesse and stubbor∣nesse that is in it,* 1.51 such a height of pride is in it, that it is not nor cannot be subject unto the Law of God, nay it is not a∣fraid to contest against the holy Ghost,* 1.52 and to say unto the Almighty, depart from us we desire not the knowledge of thy Law, what is the Almigh∣ty, that we should serve him,* 1.53 &c. And hence it is that Saint Gregory in his morall makes it regina peccatorum & vitiorum, for whereas all other sinnes fly away and labour to bide themselves from God as A∣dam did amongst the trees of the garden; and as Saul a∣mong the stuffe, but onely this stoutnesse of spirit is that which labours to rebell a∣gainst God, nay and to exalt it selfe above God, and all that is called God; the Lord would have his will to bee

done,* 1.54 but the proud heart will doe his owne, as they said. Let us breake their bonds in sunder, and cast their cords from us. Now all this resistance cannot be done without much action and motion. Wee read that when Ieroboam revolted with the ten Tribes from the house of David, he built Si∣chem and Penuel two strong holds to defend himselfe and his Kingdom from the inroads which might be made by his enemies; So it is in this case, that when a man begins to re∣volt from God, th̄e he cosiders how he may fortifie himselfe against him; and this is done by our high thoughts that la∣bour to build to themselves strong holds;* 1.55 So as Gods word (if it may be) shall not come neere,* 1.56 but they will re∣pell the force of it; As it was said, the Lord was with the Tribe of Iuda, and he drave

out the inhabitants of the mountaine, but could not drive out the inhabitants of the valley, for they had cha∣riots of Iron: So a Minister of God, and with whom the Lord is pleased to doe great things; yet some men have so fortified themselves with such stiffe neckes, and such brazen foreheads, that you may as soone fill the skinne of Leviathan with barbed i∣rons,* 1.57 and his head with fish speares (which Ioh made a thing wondrous difficult, if not impossible) as to make any entrance upon him, or to convert him unto God.

* 1.582 That sinne is so active may appeare in respect of the many battels it hath fought, and the many victories it hath obtained; some it hath foiled; as it began with David on the top of his Towre, and there it drew him to lust: and lust

drew him to adultery; and his adultery drew him to mur∣ther; and it left him not there, but made him to cover it with a faire pretence, that the sword doth devoure one as well as another; and in this case men are like Rachel, that first stole away her fathers I∣dols, and after wards, when they were sought for, sate on them. So is it here, first to sinne, and then to hide it; and thus it foiled Peter, it found him first in the High Priests hall, there hee sinned against knowledge, in denying hee knew Christ, and against equi∣tie, in that he denyed that he was any of his Disciples, yea & against that promise that he had made, that though all men would forsake him, yet will not I. Whereas hee was the first: And as it hath soiled many of Gods deare servants,* 1.59 so hath it conquered and quite over∣throwne

others,* 1.60 and fastned them to the ground as Iael did Sisera, that they never rose againe: thus it did with Iudas, the hope of gaine made him that he betrayed his Ma∣ster, and then went and han∣ged himselfe; thus it was with the Angells that fell: that they fell so wittingly, and so desperately, as there was no place found for repentance, as there was for man after his fall. Now as it is with a man that hath fought many battels, and that hath obtained many victories, sure no man will deny him to be active, so it is in this case, sin having given so many foiles, & having gai∣ned so many victories, who can say but sinne is full of acti∣on, and restlesse till it have accomplished its ends.

* 1.61 3 Wee cannot marvell, though sinne be active, seeing that Sathan helps it forward,

in some he playes the Rex, and rules in the hearts of the children of disobedience;* 1.62 and note this, where men are sonnes of diso∣bedience, there are they also servants unto the Prince of darknesse,* 1.63 they come at his call, and goe at his command: nay hee makes them as like himselfe as may be; the de∣vill is fierce and cruell, thence he is called a roaring lyon, and are not his servants so? No Beare more salvage, no Tiger more fierce, no Lyon more cruell than they are: It is bet∣ter saith one, to be a beast, than compared to a beast, for a beast is good in his nature, but a man that is like a beast, he degenerates from that na∣ture that should be in him. How doth Pharaoh cause the male children to float on the river? How doth Manasses cause Jerusalem to swimme in blood? And what a monster

was Herod that slew all those innocent babes from two yeares old and under?* 1.64 Nay how like was Nero to him that caused Christians to be put into coats laid over with pitch and brimstone,* 1.65 and to burne all night, to the end they might shew light to those that passed by, The de∣vill hates our naturall life: so doth hee make his servants, to seeke to take away the preti∣ous life of men, as you have beard, nay hee labours to take away our spirituall life, that is to destroy our soules; as when Christ had sowne the good seede,* 1.66 the enemy he comes and sowes tares: hee was a lying spirit in the mouthes of all Ahabs Pro∣phets,* 1.67 so hee seekes to fanne us as chaffe, and to hinder our faith: so do all his servants. How did Jannes and Jam∣bres resist Moses to his face?* 1.68

* 1.69And did not Elimas seeke to turne the Deputy from the faith, whom Paul not unfitly calls the Child of the Devill, and enemy of all righteous∣nesse; And for their active∣nesse in all this, they are ve∣ry industrious; As it was said of old of Pharises (of Jesu∣ites now) that they did com∣passe sea and land to make one Proselyte,* 1.70 and when they had done made him twofold more the child of the devill than themselves: and no wonder though they move so fast, for they must needes goe apace whom the devill drives.

Chap. 6. Instructions arising from the former doctrine.

1 IF then sinne be so active, this sets out whence it is,* 1.71 that wicked men are so rest∣lesse in sinne, so as they are ne∣ver at quiet, unlesse they be doing something or other that makes against God, and the good of his people:* 1.72 David shewes that the wicked plots against the righteous, and gnasheth upon him with his teeth, and drawes his sword, and bends his bow, and all to slay such as are upright in heart,* 1.73 yea hee layeth snares, and seekes their hurt, and speakes mischievous things, and imagines deceit all the day long;* 1.74 hence it is that they are compared to the troubled sea, when it cannot

rest; whose waters cast up mire and dirt; and indeed as long as this body of sinne is unmortified in us, it will be as troublesome to us, as Ionah was unto the shippe which was tossed up and downe on the waves till he was cast out; for howsoever that sinne may sometime seeme to lye quiet, and all in the man may seeme to be at rest, yet alas it is nei∣ther a true, nor long peace, but as it is with him that hath an ague upon him, albeit when the sit is over he comes to his temper againe, and you would thinke that all were well, and that his enemy had left him; but alas the next day the poore man is disquieted with it againe, and possibly more than before: so it is in case of sinne, that though it may be, that such a man that lives in sinne, is now quiet, and nei∣ther doth discover his malice

against God and goodnesse without, nor at present any appearance of a storme ari∣sing in his owne conscience within; yet that unmortified body of death, that lodges within him will not rest till it bring both feare at home, and trouble abroad, for this is the policy of Sathan to make the way faire unto us, untill he have drawne us into sinne, and then labours to pierce us through with many sorrower; and so it was with Saul;* 1.75 some∣times he was as calme and as well as another man, but when the evill spirit came upon him, then was hee like a ••ad man: so it is with men that live in this case, while they are in their cold blood, and have no occasion offered they are quiet, but if once there come a fit occasion; and that be followed with a tēptation, then are they as tinder to the

sparke, that presently kindles, and which begets a great flame,* 1.76 behold how great a matter this little fire (of sinne) kindles.

* 1.773 This shewes whence it is that men are so suddenly wic∣ked: surely it must be from hence, because that sinne is so active as it is▪ the activenesse of sinne makes a man impa∣tient of delayes; one being demanded why the earth was every where so fruitfull of weedes, and yet so much a∣do to make fragrant, and plea∣sant flowres to grow, albeit it were with much cost and paines; answered, that the earth was the naturall mo∣ther to the one, and stepmo∣ther to the other; it is so in this case, the earth of our hearts doth bring forth sinne of it selfe, and hath the seede in it selfe; but for grace, alas it is a step-mother unto it, all

that wee can doe is little e∣nough to bring it to perfecti∣on; whereas this body of sin is marching on like Iehu the sonne of Nimshi with much rage and malice, neither fea∣ring God, nor reverencing man: when the old world be∣gan to corrupt their way,* 1.78 they are sayd to have had to their children mighty men, and men of renowne, or of name; and the reason, because they were mighty in wicked∣nesse,* 1.79 and had got themselves a name of infamy; the way of sinne is downe hill, and can hardly stay it selfe till it come to the bottome; little do men know how deepe hee may fall that is a falling into sinne, if hee fall not as Eutychus, that fell from such a height, that he was taken up dead, yet may hee fall at Mephi••osheth did, and receive such hurt by it, that he may never claw it off

all the dales of his life.

* 1.803 That a man may be a no∣torious sinner, and yet have a shew and colour of piety: so those that were proud, heady, high minded, &c. yet they had a forme of godlinesse, a rule that they went by in show; within as base as Ne∣ro: without as austere as Cato; Such were the Pharisees that sought out wardly to justifie themselves, but God knowes your hearts saith our Saviour;* 1.81 that is howsoever men could not, yet God both can and will: Hypocrisie is one of the fairest garments, that this bo∣dy of sinne can be covered withall, because that by this meanes the hypocrite is hid∣den both from others, and from himselfe; from others by this, it hath beene that so many have shewed unto men to have had the voyce of Ia∣cob, and the hands were the

hands of Esau, and have pre∣tended great piety; when their intentions have beene barba∣rous and most prodigiously impious; As Jezabel pre∣tends a fast,* 1.82 and intends mur∣ther; and Absolon pretends the performance of a vow,* 1.83 yet intends treason, nay the worst of treasons against his own father: & those preachers of Philippi pretend to preach Christ,* 1.84 but their intentions were malitious: but howsoe∣ver they thinke by this means to deceive others,* 1.85 yet in the issue they deceive themselves; for while they are a deceiving others they doe indeed de∣ceive themselves; and it were better openly to sinne,* 1.86 than to dissemble sanctity, and be you sure, whosoever you are, that carry a heart, and a heart; a ballance and a ballance, that God will finde you out, and shall smite every such whited

wall; and as old Ahiah said to the wife of Ieroboam,* 1.87 when shee came disguised, Come in (saith hee) thou wife of Iero∣boam, why fainest thou the selfe to be another? I have heavie tydings to tell thee, so may I say unto such, that I have heavie tidings to tell them, that is this,* 1.88 that they are in the gall of bitternesse, and in the bond of iniquity: and if there be any fire in that bottomlesse tophet hotter than another, it's prepared for the hypo∣crits, and therefore when God tells men of great punishments that the wicked shall have, hee tells them that their pu∣nishment shall be with hypo∣crites; that is, making them a patterne of greas punishment to others.* 1.89

Againe, this body of sinne it doth so worke and cover it selfe, that it makes a man to mistake his owne condition,

as the young man did, when hee said,* 1.90 All these have I done from my youth, and yet poore soule, he knew not the deceit∣fulnes of his owne heart, that he was mistaken, & had a de∣ceitfull heart that would not submit to the will of Christ: and we read of Herod, that hee did many things untill it came to the leaving of his Herodias, hee was content, but there he stucke. So it is with men, they are so well concei∣ted of their conditions, as he that goes a jot beyond them, goes too farre, and hee that comes not to their pitch is too prophane, and that rule which they have taken up is the on∣ly rule; but to such I will say no more than our Apostle doth, Let him that thinketh hee stands take heed lest hee fall, and that his foundation be not built on the sand.

4 Seeing that this body of

sinne is thus active,* 1.91 it should make us suspitious of our selves, and be very jealous over our selves in all the actions that wee doe, seeing that there is one within us that hath a hand in them, that is our mortall enemy,* 1.92 who al∣beit hee may speake us faire; and make his voyce gracious; yet as Solomon saith in ano∣ther cas••, there are seven abo∣minations in his heart; if a man have a servant in his house, that hee neither can turne out, nor may trust; will hee not then be suspitious of him, and often call him to account,* 1.93 yet behold such is our owne hearts, deceitfull a∣bove all things, and who can know it, it hath such tur∣nings and windings, that un∣lesse we watch it narrowly, it will deceive us. Aske we our hearts this question, whither they went then at such a ser∣mon,

when the word was powerfully opened, it will answer as Gehezi did, Thy servant went no whither. Aske it againe, whether it doth be∣leeve in the Lord Jesus Christ for life and eternall salvation, it will answer yea, hee hath beleeved ever since hee can re∣member, and never doubted in all his life. Aske him a∣gaine, whether hee be in such a condition as hee may goe to the Lords Table, hee will an∣swer againe, goe in peace: Thus like another trecherous Iudas, hee will for his owne ends betray his owne Master; now I appeale unto your own hearts, whether this be so or no, whether you have not offered such strange fire unto God, and thought that such blind and lame services would serve your turne. Have you not cause here to be suspitious of your secret enemy, that

lurkes in your bosomes, that is so ready to deceive it selfe and you. When that King of Syria saw that his plots were still discovered, that his warre did not prosper against the Kings of Israel,* 1.94 Will you not tell mee (saith hee) which of us is for the King of Isra••l? So it should be with you, that when your designes and good pur∣poses are interrupted, you should enter into your cham∣bers and commune with your owne hearts, and call up all your thoughts together, say to them, will none of you shew mee, which of you are for Sa••han. I find many good motions that are all stifled in the birth, & a law of the mem∣bers that doth rebell against the law of the mind, and then complaine of this enemy unto him that is able to helpe you, and say, O wretched man that I am, good Lord deliver mee from this body of death.

CAP. VII. Of the second principall thing, viz: the doctrine of Mortifi∣cation, with certainc distin∣ctions to cleare it.

NOw the second thing layd downe in the text, is the duty that is commen∣ded unto us by our Apostle, namely that the deedes of the body are to be mortified,* 1.95 this is no other than that of the Prophet, Rent your hearts, and not your garments, &c. now the renting of thier garments, was but (in the best use of them) to put them in minde of the disposition of their hearts, and what serious thoughts God would have them be affected withall: They did use to rent garments ei∣ther in case of some great e∣vill of sinne, or evill of pu∣nishment,

in case of some great sinne.* 1.96 So Hezekiah rent his clothes at the blas∣phemy of Rabsheke,* 1.97 the foule mouthed enemy of God; and so in case of some eminent danger, so Mordecay rent his garment, out of trouble of heart for that great Massacre that was likely to befall the Jewes: and may not the like misery sway with us, to make us rent our hearts, and mortifie the deeds of the body, especially when we consider the greatnesse of our sinnes, both in respect of their number that they are many, and of their nature that they are foule, and make us loathsome in the sight of God, for their quantity they are as heavie as mountaines of lead,* 1.98 and for the quality they are rootes that beare gall and wormwood.

The like exhortation the

Apostle gives,* 1.99 Let not sinne raigne in your mortall bodies, that you should obey it in the lusts thereof. It is true that sinne will remaine in us, but it must not raigne over us, for if grace raigne in your hearts, then sinne must not raigne, grace will have no competitor. Wee read of A∣lexander the great, that hee was never content till he had conquered all the world; so is it with grace, it is never at rest till it have conquered this little world, this body of sin, and put downe every high thought that doth exalt it self against God. This exhor∣tation is urged more plainly. Mortifie therefore your mem∣bers that are on the earth, for∣nication, uncleannesse, inor∣dinate affections, &c. as be∣fore, sinne is compared to a body, so here, particular sins are compared to so many

members of that body, that as all the members doe worke together for the preservation of the whole, so doth every least conduct, and concurre, to the preservation and continu∣ation of this body of sin.

For the more distinct hand∣ling of the point, consider, that mortification may be di∣stinguished as something that is externall and without us,* 1.100 or else as something that is inter∣nall and is done within us: as it is externall, so it is said to be a legall mortification, when as a man is dead in law, as a melefact or is said then to be a dead man when hee is con∣demned; so sinne is then said to be dead when it is forgiven,* 1.101 and God is said to send his sonne, in the likenesse of sinfull flesh, and for sinne condemned sinne in the flesh, that is, that sinne should be as certainly put to death, as

it was certaine that Christ had taken our nature on him, a great comfort it is to a di∣stressed soule that doth cast it selfe upon the Lord Jesus Christ: though at first it doe not apprehend the power of sinne mortified, yet apprehen∣ding our plentious redemp∣tion purchased by Christ hee concludes, that sinne shall cer∣tainly die, because Christ hath already condemned it and as David sayd,* 1.102 when Ionathan did perswade him to the con∣trary, As the Lord liveth, and as thy soule liveth, there is but a step betweene mee and death, so whatsoever conceit the soo∣lish heart of man may have, that his lusts are so strong, as there is not possibility of sub∣duing them, yet for as much as the matter is now in the hand of Christ, who hath past sentence on them, it is certaine that there is but a

step betweene them and death.

* 1.103 2. Internall mortification is either initiall or renewed, initiall mortification it is that first worke of sanctification, whereby the force and vigor of sinne is broken, and the bo∣dy of sinne hath received such a deadly wound as maketh it incurable, though a man in this case may goe as the wo∣man did from one Physitian to another to have the issue of blood stayed, yet will it bleed still, there is no Balme from no Physitian there:* 1.104 now this initiall mortification is either generall or speciall.

* 1.105 1. Generall, when there is a generall blow given to every sinne when wee doe as the woman when shee had lost her money, did sweepe the house, not onely some, but every roome of it, the whole house, thus shall wee bee sure

not to leave any sinne with∣out the marke of death upon it, wash your hands yee sinners,* 1.106 and purifie your hearts yee double minded; that is, that man that is truely mortified, is such as is all over mortified; that is, there is no actuall sin, that stickes to his hands, nor any inward corruption that he doth allow of in his heart: The Pharisees were strict in the tradition of the washing their hands, but negligent of purging out the hypocrisie of their hearts; So likewise the curse that is annexed unto sin, and doth follow it as sure as the day doth the night, so sure will wrath follow sinne. Had we not need then to bee very much grieved for them,* 1.107 and to mourne in secret untill they be slaine in us? Though Jobs afflictions were many and great,* 1.108 yet there is this re∣markable, that there was one

in every of these trials that escaped to come and tell him, so is it in this case with many that though there may seeme to be a great mortification of sinne, yet behold one or other doth make an escape, and comes and tels us that all is not mortified, such a man is wise and liberall, but yet hee is proud, such a one is humble and courteous, but yet hee is covetous, a third is devout and religious, and yet full of disordered passions, so that though men seeke to colour over their sinnes with never so many faire pretences, yet if it be not so indeed, somthing will escape: as shee said to Pe∣ter,* 1.109 you are sure one of his Disciples, for thy speech be∣wrayeth thee, so something will discover them at one time or another, either pride, or their covetousnesse, or their passions; like a dead Fly

spoyles the whole box of pre∣cious oyntment.

2. There is a speciall mor∣tification of speciall sinnes,* 1.110 that although for sinnes of ig∣norance, a generall mortifi∣cation will serve the turne and is acceptable to God, yet because that there is much deceit lieth in generals, wee must descend to particulars, as David saith. I know mine iniquity,* 1.111 and my sinne in ever before me, is it not I that have sinned? 1. Cron. 21.17. A∣gaine, all sinne is not of equall proportion, but some are weaker and some stronger, like the sonnes of Zerviah, and they are not unlike to that kinde of evill spirit that is not cast out but by prayer and fasting; much adoe there is to subdue them, there is some bosome sinne that is so sweet and pleasant, as it is compared to our right hand, in respect

of the profit of it, and to our right eye, in respect of the tendernesse of it: now against this we must contend, for as long as such a speciall corrup∣tion lives in us, (like as Pha∣roahs thinne blasted eares of corne) it devoureth the fat ones, so will that sinne eate up all your spiritual comforts, or as Saul said concerning David, as long as the sonne of Jesse lives, the Kingdome shall not be established to you (meaning Jonathan) so I say, as long as you do not contend against your speciall sins, the Kingdom of heaven will never be established unto you, there∣fore labour to finde them out one by one, and having found them, pursue after them as the revenger of blood till you have slaine them, that you have may come to carry tidings of the fall of the rest.* 1.112

2. The next is renewed

mortification,* 1.113 that is in case that we renew our sinnes, we must renew this worke also, and this is either in regard of those daily infirmities that are the fruits of this body of sinne that is in us: or else in case of a relapse or falling fowly into some great sinne which doth waste the consci∣ence, and therefore when wee have given unto sinne some deadly blow, wee must not then thinke that the worke is done, for it is with us, as it is when a Ship springs a leake, though they pumpe up the water, yet will it fill againe; so is it with us, there is such a corrupt fountaine as will still bee troubling of us, the same reason that may move us to say, give us this day our daily bread; may also pre∣vaile with us, to say, forgive us this day our daily sinnes; it should bee our care every

day to consider our wayes, and to examine our hearts, and not suffer our temples to take their rest, nor the eyes in our heads untill such time as wee have caused our daily sinnes to sleepe the long sleepe of death: beleeve it, if we would doe this wee should sleepe more quietly, live more peace∣ably, and dye more comfor∣tably, this is that same where∣in we may rejoyce, for by our rejoycing that wee have in Christ,* 1.114 we dye daily; Now to mortifie sinne every day is more easie, because it doth not get that strength that it doth if it be let alone, the fire is quenched best when it is but a sparke; and a banke of the Sea is easily repaired at the first: so is it in case of sinne before this sparke of sinne ever set on fire the whole frame of nature, and before this Ocean of lusts have made

such a large breach in our conscience, as that, which would have beene but the worke of a few houres, be∣comes the worke of many moneths.

* 1.1152. In case of a relapse, or of some great sinne thath ath beene the case of divers good men, they have fallen out of one sinne into another, to the wounding of their owne con∣science, to the stilling of the good motions of the holy Ghost; and to the opening of the mouths of the wicked, to blaspheme the holy name of God and that holy pro∣fession they had taken in hand; now as we see by experience a relapse into a disease is dan∣gerous, so a revolt into sinne is very dangerous, because a man sins in that case against light, and against conscience, and gainst the good motion of the Spirit, and makes way for

the great enemy to returne with a greater strength: now by how much the disease is more dangerous, by so much is the cure more difficult, how beit, the matter be hard, yet it is not impossible, therefore in such a case, and to that end, you must not deceive your selves; you must search out the cause wherefore this evill hath befallen you, as it was when Israel turned their backs on their enemies;* 1.116 Joshuah sought out the cause, and sound that there was one A∣chan, that had troubled the whole campe. So should wee never cease before wee have found out the cause; And when you have found it, say of it as (Soul did in another case) when as God answered him not;* 1.117 know and see, saith he, wherein this sinne hath beene this day, for if it be Io∣nathan my sonne, hee shall

surely die; so say I to you, shew no pitie on it, for sinne can shew no mercie, and therefore good reason, that it should have judgement without mercie; alas brethren lust is so deare unto some men that they will undoe themselves and their soules to enjoy that, as it was said of Iacob,* 1.118 that his life was bound up in the life of Benjamin: so may I say that mens hearts are so folded up in their lust, that you may as well pull out the one as purge out the other.

CAP. VIII. Containing the second distinction

* 1.119MOrtification is either perfect or imperfect, perfect mortification is that when there is a totall abolish∣ing of all sinne, so as there is

nothing that doth remaine. As God is said to wipe Ieru∣salem as a man wipeth a dish, and turneth it up-side downe. So when as sinne shall bee so wiped out, as there is none of the venome of sinne tthat doth remain or sticke to us,* 1.120 but all is wiped off and utter∣ly extinguished; but this can∣not bee expected in this life, not that God cannot, but that in his wisedome hee seeth it not fit:* 1.121 we know in part, and we prophecie in part, but wee must not looke either for an absolute perfection of holi∣nesse, nor for a perfect free∣dome from sinne, untill wee put off these Tabernacles, which when they shall bee re∣stored again at the resurrecti∣on, then shall wee bee as the Angels of God without either staine or remainder of sinne, this shall be done here∣after, but not now, for these reasons.

* 1.122 1. For the manifestation of the power of God, that though wee have corruption within, and fighting without, the great enemy, that casts his fie∣ry darts at us, yet the Grace of God is sufficient for us, and his strength is made perfect in weaknesse,* 1.123 this is our great∣est perfection to see our im∣perfections, that so wee might glorifie God the more. It was as great a power of God, to keepe Lot in his integrity in that sinke of sinne, that Ci∣ty of Sodome, as it was to free him from that shower of Brimstone that fell upon it; so is it as great a power to keepe his grace in the midst of such corruption as to have free us from it, by his abso∣lute power at the first, or to keepe a sparke in the midst of the Sea.

2. To put a difference be∣tweene viatores and compre∣hensores,

betweene such as are in their journey to the new Ierusalem that is above, and those that are Citizens there already: No man hath the Garland before the victory, nor the reward before the race be run; we must not looke for a Heaven here and another hereafter,* 1.124 wee contend here, that we may receive a crowne hereafter; we are not to expect that which is not promised: Nay hee hath told us that his Kingdome is not of this world.

[Reason 3] 3. To make us prize Hea∣ven the more, where wee know, wee shall bee free from sinne, and desire to be dissol∣ved the more, that so wee might be separated from this enemy that disturbes our peace, this enemy is hee that makes us, (like those He∣brewes) to hang up our Harps, and to weepe by those bankes

of Babell, when we remember mount Sion which is above, it was Christs usuall journey from Bethany to Ierusalem, from the house of mourning, to the vision of peace: so must we mourne here, that we may rejoyce hereafter.

[Reason 4] 4. To let us see the fulnesse of Adams sinne, for if that we should have sinne removed as soone as we are borrne, wee should never be sensible of the greatnesse of that offence; nor of the weight, and burden of originall corruption, for if you would reason but thus with your selves; if the weight of sinne be so intole∣rable, and the burden so hea∣vie to a man regenerate; that he cries out, woe is me, for I am a man of polluted lips,* 1.125 and dwell amongst men of polluted lips; if hee com∣plaine, O wretched man that I am,* 1.126 who shall deliver mee from

this body of death: if we our selves groane under the bur∣den of sinne that is upon us, what would the weight of it be if God should lay it on in the full measure, then would wee cry out as Kain, that our punishment would be greater then wee can beare; as they, by finding out the length of the Gians foote, found out the length of his whole body; so may wee by the weight of the sinne wee feele, bee able to conceive of that we feele not; and to say as Paul did,* 1.127 God be thanked through Iesus Christ our Lord, that though in my flesh I serve the Law of sinne, yet in my mind I serve the Law of God.

Imperfect mortification is when the worke is begun but not finished, it is with us in case of mortification, as it was when the Israelites came to possesse the land of Canaan,

God would have them cast out the inhabitants by little and little,* 1.128 and not to bee con∣sumed at once; So in this case it is not to bee expected that sinne should be consumed at once, but by little and little.

* 1.129For the better clearing hereof, observe two particu∣lars, whereby you may con∣ceive by what steps and de∣grees sinne is mortified. First, some of them are more re∣mote. Secondly, some of them are naere.

[Remote 1] 1. For the more remote degrees of mortification, give me leave first to in∣treat of them, as in going downe a paire of staires you must go downe by degrees, step by step, so in bringing downe the proud heart, wee must not thinke it can be done at once, but by a kinde of graduall motion: wee say in

Phylosophy that natura non facil saltum, that nature works successively, and makes no leapes; for it is as true in grace,* 1.130 that it doth admit de∣grees.

[Degree. 1] 1. The first remote degree is a breaking of league with sinne, for naturally, there is a league between sinne and our soules. And they are like Si∣meon and Levi, brethren in e∣vill: sinne is then pleasant unto them, and whosoever speakes against it are none of their friends; but now when wee see that sinne hath decei∣ved our soule, and played the Iudas with us, that it hath betraied us into the hands of Sathan, and hath procured the wrath of God upon us; then we breake our friendship with it, and are sorry that we had ever any thing to doe with it,* 1.131 have no fellowship with the unfruitfull workes

of darknesse, but rather re∣prove them; that is, we must not have any more to doe with them. God charges the people of Israel to take heede that they marry not with the heathen,* 1.132 for they would turne away their sonnes and daugh∣ters from serving God: So will sinne doe if you make league with it, or doe not breake from it, and so pro∣cure the heavie wrath of God upon you; it is the charge which our Saviour gives unto those that went into Babylon.* 1.133 Come out of Babell my people, be not partaker with her of her sinnes, that yee receive not of her plagues. It was a good speech of the sonne of the Prophet to Iehosaphat, should∣est thou helpe the ungodly, and love them that hate the Lord, therefore in wrath upon you from the Lord: So there is nothing a greater enemy unto

God, nor unto your salvati∣on, then sinne is, therefore breake your league with it lest you procure the fierce wrath of the Lord of heaven and earth against you.

[Degree. 2] 2. When men professe themselves open enemies un∣to sinne; that is, then when they hate every false way, and when no perswasion that lust can make nor proffer that can be propounded, will pre∣vaile with them; but they stand like a mountaine and will not be perswaded; so as those secret insinuations of their owne hearts, and those venomous blandishments of Sathan fall from them, as the Viper from Pauls hand, with∣out any hurt or taking any strong impression upon them; where there is the greatest u∣nity and friendship, when such fall out, there is the greatest enmity and discords;

thence it is that Solomon saith,* 1.134 that a Brother offended is as hard to winne as a strong Ci∣ty, and their contentions are like the barres of a Castle; so is it with this con∣tention, because as their freindship hath beene great, so also is the contention stron∣ger: therefore some of the Martyrs when they have beene pressed by their friends, to renounce their religion, with what indignation have they spoken, that if every haire of their head were a man,* 1.135 they would burne them all rather then goe from the truth. And some have blessed God even that ever they came in prison, or that they were counted worthy to suffer for Christ all this, out of a desire of the enjoyment of Christ, and the hatred of sinne.

[Degree. 3] 3. To cut off all the strength & provision that the

flesh can make, that so we may starve the flesh out of the holds that it hath made for it self;* 1.136 So the Apostle put on the Lord Jesus Christ, and made no pro∣vision, for the flesh; sure it is when men are carefull for the body, and carelesse for the soule, when they expend the greatest part of their lives and meanes in the minding of the things that pertaine to the satisfaction of the flesh, and in the prosecution of their lusts and pleasures, and say unto their soules,* 1.137 eate, drinke, and be merry; what doe they all this while but foster and nourish that body of death, even unto the day of slaughter; but on the other side, a man doth then make no provision for the flesh, when he lives as a Pilgrim, and as a stranger, and doth abstaine from fleshly lusts, that fight against the soule. When a

man makes a covenant with his eyes,* 1.138 that he will not look on a woman to lust after her, when hee shutteth his eares,* 1.139 and will not heare the voyce of the Charmer, charme hee never so wisely, when that he lookes to all his wayes and takes heed,* 1.140 that he offend not in his tongue; in one word, that keepes his heart with all diligence,* 1.141 that howsoever vo∣luptuous and sinfull thoughts may knock at the doore, yet they may finde neither en∣trance nor enterrainment, when hee hardens his heart against sinne as much as Di∣ves did, that hee would not permit Lazarus the crummes that were under his table, but suffered the Begger to dye at his doore: So when wee deny our lusts their least requests, and will not permit them the least or lowest roome in our hearts,* 1.142 when we deale with

sinne, as Elisha caused his servants that kept the doore, saith he, hold him fast, & han∣dle him roughly, or presse him at the doore; so should we do with sin, if hee offer to make intrusion, repell him backe with a holy violence.* 1.143 I beate downe my body, and bring my flesh in subjection, that when I have preached to others, I my selfe may not be a cast-away.

CAP. IX. Shewing those more neare de∣grees of mortification.

2 NOw I come to those that are more neare degrees of mortification, as you see in warre, there is many lesser assaults made be∣fore they winne the maine battell; so is it in this spiri∣rituall contestation and con∣tention between the law of the members, and the law of

the minde;* 1.144 betweene true grace and corrupt nature.

1. First is in that strong re∣l••ctancie that the spirit ma∣keth against the flesh, so as there is very hard strugling who shall winne the victory, gravis lucta, (saith Saint Bev∣nard) non contra hostes, sed con∣tra hospites, a grievous warre it is, and the greater that it is not against enemies but guests (howbeit they are in deed se∣cret enemies.) The flesh musters up all her forces and sets them in battell aray, which as they are many in number, so are they strong and resolute, eve∣ry one ambitious of a crown: but now the soule it flyeth unto Christ as a prisoner of hope, oppressed by the enemy unto his strong hold, Zach. 9.12. That as the Jewes would have no King but Caesar; so a Christian will have none to raigne over him but Christ,

this reluctancie is the greater,* 1.145 because that the object of their contention is exceeding weighty, it is as much as a mans soule is worth, it is the losing or winning of a King∣dome; it is not pro finibus not for the bounds, but pro haeredi∣tate for the inheritance, and therefore it is, that neither side will yeeld to the other: Sathan will not yeeld up his right because they once be∣longd to him; nor Christ will not lose his right, because hee bought them with a price; hence it is that the Kingdome of Heaven is said to suffer violence,* 1.146 and the violent take it by force, there is nothing to be gotten without contenti∣on. That you may not bee mistaken in this businesse of so great consequence, give me leave to lay downe some rules to know whether your warre bee a right warre, yea

or no; for when our.* 1.147 Savi∣our doth exhort us to strive to enter in at the straite gate, he tels us that many shall secke to enter and shall not be able, shewing that all striving will not serve your turnes: not every one that saith,* 1.148 Lord Lord shall inhe∣rit the Kingdome of Heaven; thence it, is that Saint Iames tels us that we may aske and not receive because we aske a∣misse, and this was the reason why such as shall at the end of the world come and say, Lord,* 1.149 Lord, wee have prophecied in thy name, and in thy name wee have cast out Devils, and in thy name wee have done many wonderfull workes: why such I say should bee rejected be∣cause all this was not done in sincerity, and in a right man∣ner; therefore for the clea∣ring of it, take this rule.

1. They differ in ground, and so the quarrell: for howsoever

that the I quarrell may be occasioned from the same generall ground in respect of the use of it,* 1.150 namely sinne,* 1.151 yet in speciall the one lookes at sinne as it is sinne, the other at sinne as it brings punishment after it, the one could hee escape the pu∣nishment would be glad to enjoy his finne, the other is farre more willing to suffer than to sinne: an exam∣ple of the former you have in Cain, who made no great matter of his sinne, but indeed his punishment was greater than hee could beare, and for the latter you have another example of Ioseph, who not∣withstanding the wanton sol∣licitations hee had from his Mistresse, and withall his owne unmarried condition, and being in the strength of his youthfull yeares, which is most licentious, and voluptu∣ous,

yet behold hee repells them all with a most chast, re∣solution,* 1.152 How shall I do this great wickednesse and sinne against God? He thought not on the punishment that would follow, but on the sinne as the maine thing. It was a good speech of him that sayd it,* 1.153 that hee had rather be in hell without sinnes, than in heaven with them on his con∣science; and indeed what com∣fort could a man have in hea∣ven, so long as he had a hell in his conscience, and on the other side, hell would be no hell to him, were his consci∣ence faire, therefore men should not thinke that all is well, because they sind some∣times a troubled, or a trem∣bling spirit, for the devills beleeve and tremble, and yet are their spirits stout enough, and stubborne enough against God, so,* 1.154 it may be in men by

that conviction that they may have, although it may not be accompanied with any sound conversion, have you not seene many that when they have beene in some great straite (as Balaam betweene the vineyards, not knowing which way to turne himselfe) either under some sad and heavie crosse, or else under some present perill of death: poore soules! how have they quarrelled with their sinnes, and with themselves, as though they would never have had any friendship with them more: well, delive∣rance comes, and health comes, behold now the bat∣tell is over, they shake hands againe with their lusts, and are the same men they were; but now if there be a princi∣ple of grace in you, that makes your hearts rise against sinne, then, to say no more, goe on

and prosper ye valient men, for God is with you.

2 They differ in respect of the seat of the combate,* 1.155 the naturall combate is,

1 Sometimes nothing but the distemper of the body, that is the seat of the conflict; a sicke body doth occasion a distempered and sicke minde; is it not strange to see, what strange effects, that distem∣per of melancholy doth pro∣duce, what feares and ter∣rours have they felt at some∣times, as though they had beene scorched in the flames of hell, what joyes, and exul∣tations they have made at another time, as though they had beene rapt up into the third heaven, what conflicts they have supposed they have passed through, yet all is no∣thing, but the production of a distempered body deeply af∣fected with melancholy? Now

this differs from the true combate.

1 First, they differ as much as the shadow and the sub∣stance one from another: that combate betweene the flesh and the spirit is really true, but that is but imaginary, like as you see upon the stage, one is a King, another is a Judge, another a souldier, which when the action is over, they are no such men; so is it in this case, all this combate is but a meere shew.

2 In a true combate there are some scarres, some thing that stickes to him after the battell, and some booty is carried away as a testimony of his valour, so a Christian that hath got some ground a∣gainst his enemy, hee hath got some strength against his lusts, as it was said of the house of David and Saul, that Davids house did increase, and

Sauls decrease; so is it here, grace it gaines something at every combate, now after the combate is over, the melan∣choly person is as he was, there is no alteration, if hee was prophane before, so hee is still, or if hee was civill be∣fore, he is civill still.

3 They differ in their cure, a distempered body is cured with physicke, good ayre and temperate diet, but who is hee that can cure a sicke, and di∣stempered soule, not all the Physitians in the world. Nay, let mee speake a bold word; not all the Angels in heaven, are able by all their wisdome to helpe a wounded spirit; it must be no lesse than the blood of the Lamb of God, that takes away sin, and heales a sicke di∣stressed & destempered soule.

2 Againe the seate of this warre is sometimes among the passions,* 1.156 so as one standeth in

opposition to another, Nay as the spyes that went to view the land of Canaan; said unto Moses, that the land they went to search was a land that did eate up the inhabitants of it, so it is with our lusts, one lust is so predominant, that it eates up another as you have an example in Herod, who being ambitious, did favour Iohn,* 1.157 because hee look't at the applause of the people (for all held Iohn as a Prophet) yet such was his lust to Herodias,* 1.158 that for her sake, hee cast him into prison, and afterwards cut off his head. So it is sayd of Maxontius, that as hee was cruell, so was he incontinent, and sometime his lust of in∣continencie prevailed against that of cruelty, as instance is given in a Christian Virgin whom hee had attempted to have defiled, in which case, sayth my Author, that his

incontinencie got the victory of his fury; but now this warre is not a warre amongst them, but against them all; as they that are Christs doe crucifie the flesh with the af∣fections and lusts:* 1.159 and the truth is, that, when as a man doth suffer his lust to rule, is as if a man should suffer his feete to guide his head, or the handmaid to rule over the mistresse; so is it in this case, for our passion should be gui∣ded by reason, and reason re∣ctified by the spirit, and then things would goe in a right order, therefore our Apostle doth shew that the flesh lusts against the spirit, not that the flesh lusts against the flesh, for though the lusts of the flesh may be at discord one with another, it is but like that which was betweene Pi∣late and Herod, which albeit there was some contention

betweene them,* 1.160 yet they both joyned together against Christ; so that howsoever it be, that one lust may in some cases overthrow another, yet they will all conspire against Christ.

CAP. XI. Showing certaine other diffe∣rences that are betweene them in this relactancie of the flesh against the spirit.

* 1.161 3 THirdly, they differ in the time of their com∣bate, the naturall combate oft∣times comes as soone as rea∣son can make a difference be∣tweene good and bad; and it is that which may be in a very heathen,* 1.162 for the Gentiles that had no law to goe by, besides that which was written in their hearts, yet by that, were a law to themselves, their con∣sciences

either excusing, on accusing of them, now consci∣ence according to that light that it hath, is alway at hand to contend against the workes of sinne, and that fleshly ap∣petite that is in us, howbeit, conscience may trouble us, yet it is commonly for grea∣ter sinnes, and not for lesser, as Pharaoh for his great cruel∣ty confesseth, I have sinned: and so we read did Nero, and others; but now for lesser, them they easily passe over. Saint Paul cryes out of the body of sinne, that was with∣in him: and David of the cutting off Sauls garment, his heart smote him for that, but in this case the naturall con∣science hath little to say, be∣cause it knowes little, there∣fore Saint Paul saith,* 1.163 I had not knowne lust, except the Law had said, thou shalt not lust; that is, his naturall conscience did

not discover it unto him, but it was given him by a higher, and a clearer light. Our Sa∣viour Christ sheweth that while the strong man keepes the house, all that a man pos∣sesseth is in peace, but when a stronger than hee commeth then hee begins the combate; so long as a man is in the state of nature the prince of the aire rules in his heart, and hath quiet possession: for al∣though there may be a con∣tention (as hath beene shewed) among the passions and lusts, yet so as there is no hinde∣rance to Sathan by that at all, for the lesser footing hee hath in one lust, the stronger hee is in another, as it is among a company of gamesters, looke what one loseth another winnes, and suppose that they should be all losers, yet the house where they game would be a gainer; so is it

here, that as long as there is no other strife, but amongst themselves, men are still as bad or worse than they were, and Sathan that keepes, the house gaine•• by them.

Againe; suppose wee some strange man should come into this gaming house, and should take away their mo∣ney, and burne the dice, and cause the house to be pulled downe, and bind the strong man, and lay him in prison; would not this breed hot blood, and occasion strife? So it is in this case, for when the spirit comes then it comes with such might as beares downe all before it, and over∣throweth the strong holds of Sathan, and every high thought that doth exalt it selfe against God: by what as hath beene said, you may ea∣sily see how this naturall combate differs from the spi∣rituall,

in regard of the time.

* 1.164 4 They differ in their ends that they have in their com∣bate, there are three ends for which a man doth undertake warre: namely, peace, ho∣nour, and terrour: first, this warre is undertaken for peace sake, both peace of conscience, and peace with God, now howsoever a wicked man may seeme to humble him∣selfe for his sinne, and to make up his peace with God, yet it is but like those truces that are made in the warres for some short time, for some private reasons knowne to themselves, so is it in this case,* 1.165 Ahab when hee heard what God had threatned, hee rent his clothes, and put sack∣cloth on his flesh, and lay in sackcloth, and went softly, now here was a truce made be∣tweene God and Ahab, but no reconciliation, Seest thou not

(saith God) how Ahab hum∣bleth himselfe before mee. I will not bring the evill in his daies, but in his sonnes dayes will I bring this evill upon his house, so that the judgement is not ta∣ken away but deferred: but now this spirituall warfare doth aime at peace and ends in it, there is no affliction that is pleasant for the present, but grievous;* 1.166 neverthelesse it bringeth forth the peace∣able fruite of righteousnesse, though this burthen be heavy, yet is it the way to ease, and as after a toilsome labour comes the quietest rest, so af∣ter this warre, the most settled peace,* 1.167 as it was in that vision that Eliah saw. First came a strong winde that rent the mountaines and brake the rockes in pieces, after this an earthquake, and after this a fire, and after all, a still voyce; so it is with a Christian, that

after many tumults, and garboiles in the soule, between these two enemies (the flesh and the spirit) comes the still voyce with joy and peace.

2 Another end is honour, a man that is a good souldier under Christs banner doth en∣deavour to fight manfully, that he may honour his cause, and his captaine, and good reason, the cause is just: for it is for the defence of Christs right in our soules, and we never had a better Captaine than Christ is,* 1.168 who rides on conque∣ring, and to conquer, who hath led captivity captive, and a prince, against whom there is no rising: but on the other side in that seeming warre that there is to be found in wicked men,* 1.169 they chiefly aime at their owne praise, as they, in their private fasting and workes of morti∣fication, disfigured their faces,

and were of sad countenances, and all this is to be seene of men; but God knew their hearts to be farre otherwise, or at the best, the chiefe and that a wicked man hath in a∣ny trouble or contention a∣gainst any sinne it is himselfe; either for the preservation of himselfe, or for his owne ad∣vantage: and the reason is, be∣cause as the man is, so are his ends, if a man be flesh, then his ends cannot but smell of the flesh.

3 The last end of this holy warre is terrour and feare; a man warres to that end that thee may put the enemy into such a feare, that hee will be afraid to offend any more: so a man in this spirituall war∣fare, when the heart is once smitten, hath true remorse for sinne, hee will be afraid to sin againe, as you have examples of David and Peter, a hundred

Bathsheba's would not have allured David to have fallen into that sinne againe; the voyce of a silly damsell made Saint Peter to deny his ma∣ster, but after he felt the smart of it, and had repented of it, hee was not ashamed of his master, no not before Princes and Judges of the world: on the other side, a man that is not sound at the heart, though his mind may be at present troubled and tremble in re∣spect of some foule and great sinne, that stares him in the face, and lyeth heavie upon his conscience, yet doth it worke no change in him, but after the tempest is over,* 1.170 hee turnes with the dogge to his vomit, and with the sow to his wallowing in the mire, with as fresh,* 1.171 and as free an appetite, as ever hee did unto his sinne. Solomon compares such a man to one that lyeth

on the top of a mast in the midst of the sea, and saith they have smitten mee, but I felt it not, thy have beaten mee, but I was not sicke, and therefore when I awake, I will seeke it againe.

5 They differ in their e∣vent:* 1.172 this warre that is be∣tweene the flesh and the spi∣rit, alwaies ends in a victori∣our conquest, over all the ene∣mies of it, as they say of truth, Magna est veritas,* 1.173 & praevalebit, so may I say of grace, great is the power of it, and it will prevaile. Paul was not without this buffeting of Satan, and behold the grace of God was sufficient for him to enable him to beare out the quarrell against his enemy. And further hee saith, When I am weake then am I strong; it is with a Christian in this case, as it was wi••h Rebeccah, when she had two twinnes strove

in her wombe, shee comes to the Lord and saith, Lord why am J thus? the Lord makes this answer, two nations are in thy wombe, and two manner of people shall be separated from thy bowels, and the one people, shall be stronger than the other;* 1.174 and the elder shall serve the yon∣ger, so it is in this case, here are two nations that strive within us, the old and the new man, and they are con∣trary one to another, yet this is your comfort, the elder shall serve the yonger, the new commer shall cast out the old inhabitant; Now who would not take that side on which he is sure to conquer? Then must you joyne with the spi∣rit against the flesh; & though you may be foyled, yet you shall never be conquered, for if God be with us who shall or can stand against us? Hee that is with us is greater than hee

that is against us, it is repor∣ted of Cesar, and Antony, that they were wont often to wrastle together, and though Antony was the stronger man, yet Cesar alwaies gave him the fall; the reason being de∣manded why it should be so, the answer was made; be∣cause Cesar was guided by a better Genius: so if you de∣mand whence it is that such strong and potent lusts, do all fall downe before us, and none of them able to stand; I an∣swer,* 1.175 it is because wee have a better Genius, greater is hee that is with us, than hee that is in the world; on the other side, all the warre of a wicked man, it never brings any thing to passe: they are like the children of Ephraim that went out harnished, and carried bowes, yet turned againe in the day of battell:* 1.176 what show soever there may be of good∣nesse

in us, yet if it be not in truth, it will not hold in the fiery tryall.

CAP. XII. Shewing further the difference of this combate by the weapons of it, which is cleared by two propositions.

6 THe next thing wherein they differ in this con∣flict is in their weapons,* 1.177 the weapons of our warfare are not carnall but spirituall, so that looke what difference, there is betweene a carnall and a spirituall man, so much difference is there betweene a carnall and spirituall weapon: if yee should see men goe to warres, and instead of warlike munition one should carry a shovell, and another a mat∣tocke, and others should carry

instruments for the plough∣ing, and tillage of the ground, you would either suppose that the enemy were weake, and contemptible, or else account them but as fooles or madde men, that would undertake such a businesse, being so ill furnished for it. In like man∣ner, may we account them as foolish and unwise, that un∣dertake a spirituall warfare with carnall weapons, more especially against so potent an enemy, but that you may the better understand the meaning of the Apostle; observe, first that carnall weapons will not serve your turne. Secondly, that spirituall weapons will prevaile, afore the former.

[Proposi∣tion. 1] 1 It is not the macerati∣on and mangling of the body that will do this, such as the Priests of Baal of old,* 1.178 that out of their blind devotion did lance themselves till the

blood gushed out,* 1.179 not unlike to these were the Pharisees that did disguise their faces. Matth. 6.16. and those Fratres flagellantes, among the Papists, that have farre more blind devotion than true discreti∣on, who thinke by this means,* 1.180 not onely to mortifie their flesh,* 1.181 but also to merit salvati∣on; notwithstanding it was but an old custome taken from the ancient Heathens; neither by going on pilgrimage, and wearing sacke-cloth on our loynes, or a profession of wil∣full poverty: all these are but like so many outward medi∣cines, wich will be unable to cure an inward disease, this is but, as it were, to apply a pla∣ster to the head, when your griefe lyeth at the heart, Bo∣dily exercise profiteth little, but godlinesse is profitable unto all things; and suppose that there were some vertue in some of

these things to take down and tame the flesh, yet can we not suppose that they should have any efficacie on the soule be∣ing they are no spirituall wea∣pons, neither doth the Lord require them at our hands.

2 It is not a restraint from sinne that will serve our turnes, such a restraint may arise from good education, and living in good families, or out of the goodnesse of naturall temper, which is not so prone to rush into vice, as others are; or for the bet∣ter accomplishment of a mans owne ends of profit or credit: now all this keepes but a man from the outward acts of sinne, yet he may be as bad or worse within every day than others; as wee see some men that are forbidden to worke at their trades outwardly, yet will they worke harde at them within still, so it is in this case,

that though it be so, that hee may not without some dis∣advantage suffer sinne to breake out, yet doth he worke within, and follow the trade of sinne there. If that a Poole do engender snakes and veno∣mous creatures, when it runnes and the water issueth from it, much more will it produce the like effects, when it is dammed up, and stands: In like manner, if sinne be but restrained, and no more, lust breedes as fruitfully, and workes as hard within, as e∣ver it did.

2 Againe, when sinne breakes out, it is the more violent after a restraint, as you see it was with Absalon, and Achitophel, for all their faire pretences, that they made be∣fore of equity and piety, yet when they brake out, how foule was their sinne: as it is with such, as are cast into

prison for the stealing of some small trifles, after they have continued there some∣time among the rest, they grow so skillfull, that they come out, tenne times worse than they went in. In like manner, a man that hath no∣thing but this restraint, when he doth breake out, is farre worse than hee was before: but true grace now doth not onely restraine from sinne,* 1.182 but doth purge it out, so sinne is not bridled, but broken to peeces, and not a restraint, but a reall chang from sin to God.* 1.183

3 It is not enough to have good desires, and good pur∣poses of mortification unlesse they be put in practise, you know that muskets and swords and pikes, and other warlike instruments, will not serve our turnes, if wee let them hang up in a roome, unlesse wee make use of

them: in the day of battell so no, nor will our good de∣sires, unlesse they be impro∣ved: Some they have good purposes and desires, but they are but slothfull desires. Bala∣am desires to die the death of the righteous, but he doth not put his endeavour to it, many have good wishes, and faire pretences, and make large pro∣mises of better obedience, and that is all; they may well be said to beare the sluggards motto, which is this, hee sits in his chaire with his feet by the fire, and his hands in his pockets, saying, Vtinam hoc esset laborare, O that this were to labour, so it is with many, that if good words, and good wishes would do it, they would be as good Christians as the best; but now whē it comes to any difficulty here they stay.

2 They are but childish desires; such as are very ear∣nest

after God, and very strongly bent against lust, but it is for a little while, till some bait be laid in the way, and then they fall to sinne a∣gaine, as a child doth, some∣times you shall heare it com∣plaine, and cry for the brest, but give it but a key or a ball, and it is quiet againe: so when men seeme to have some more than ordinary de∣sire to this worke, if that a key of some profit, or a ball of some pleasure be cast in their way, they are straight taken off from this worke, and all a∣fresh to their lusts, and to their sinnes againe: farre are these from right purposes, and sound resolutions, which are begunne upon good de∣liberation.* 1.184 Like that King going to warre, thinketh whether hee can be able with tenne thousand to meete him that commeth against him

with twenty thousand; and it is continued with undaunted resolutions,* 1.185 strugling, and striving against sinne, and ends with unspeakeable comfort unto the soule, that we con∣tend for an incorruptible crowne that abides for us in the heavens.* 1.186

4 It is not enough to have a forme of godlinesse, to have some appearance of this conflict, suppose wee a man that is gotten into a way of piety, and useth those waies and means that are appointed for that end, that sinne may be mortified; suppose it be hea∣ring the word, prayer, and fasting, abstinence from grosse sinnes, and the society of those that are righteous and good men, so the meanes are good, but he spoyles them in the managing of them, as it was said of Amazia,* 1.187 that hee did that which was right in the

sight of the Lord, but not with a perfect heart: so in this case, the things that they doe are good for the matter; but for the manner,* 1.188 it is done with such cold and superfici∣all devotion, that God saith hee will spread dung on their face, even the dung of their solemne feasts; yea,* 1.189 best things being abused become the worst, and God doth much abhorre them, when they are not one in sincerity, there∣fore it is that the prayer of the wicked is abominable, and all the splendid and fairest acti∣ons he doth, are but guilded and painted vices; That is the right circumcision,* 1.190 which is the circumcision of the heart.

* 1.191 2. The next proposition is that spirituall weapons will prevaile unto this worke of mortification; it is a good ex∣hortation

you on the whole armour of God: furnish the head, with the hel∣met of hope, have your brest garded with the brest-plate of righteousnesse, and your loynes girt about with truth, in your right hand the sword of the spirit, and in your left the shield of faith, and your feete shod with the preparation of the Gospel of peace: and as so many Centi∣nels, you must adde hereunto prayer in your spirit, watch∣fulnesse over your owne hearts, and perseverance in so doing all your dayes. I should be tedious if I should handle these at large, and shew you the vigor and vertue of every one of these peeces of spiri∣tuall armour; I shall therefore speake so much of them, as may concerne our present purpose, to put a difference between these and all carnall weapons.* 1.192 They differ in respect of their Author, viz.

it is called the armour of God; these are wea••ons that were fashioned in Heaven so as they are heavenly, both for the matter and forme,* 1.193 that as David said of the sword of Goliah, that there was none to it; so may I say of these, that there is none equall to them for the depressing of high thoughts, and the pul∣ling downe and demolishing the strong holds of sinne o∣ther weapons are such as are made by the flesh and Sathan together, and cannot bee able to cut any sinne; for if that the flesh and Sathan should be divided against themselves, how should their Kingdome stand: if that Sathan doe de∣part from a man, for some small time, it is but as a man that leasses his house, when he takes a journey, but yet re∣taines his right and property in it still,* 1.194 that so at his plea∣sure

he ••••y returne, and then makes 〈◊〉〈◊〉 later end of that man worse then the begin∣ning was.

* 1.195 2. They differ in respect of their compleatnesse; for this armour of God is called the whole armour, or compleate armor of God. They say in the Schooles: that evill may arise from the defect of any one cause, but to make an action truely good, it must have all the causes entire; so it is in this case,* 1.196 to have your hearts truely mortified, and this spi∣rituall warfare to prosper in your hands, you must have this compleate armour; Ahab was smitten with an arrow betweene the joynts of his harnesse. Now if Ahab was smitten with his compleate harnesse on, much more may this cunning enemy smite and wound our soules,* 1.197 when wee are not armed with every

peece of this spirituall ar∣mour. Hee is as cunning as those left handed Benjamites, that could sling stones at an haires breadth, and not misse; how did this fiery dart of Sathan stick in Pauls flesh; how did his envenomed ar∣rowes waste the spirits of holy Job, that had they not been fortified with this ar∣mour of proofe, they had not been able to have stood on the other side; though an un∣regenerate man may pretend he hath a good hope in God,* 1.198 yet wants hee faith as the ground; and if he say he hath a good faith, yet wants he the sword of the spirit, the word of God; and so is an igno∣rant man,* 1.199 and knowes not the things of God; or if he have the word of God, yet wants hee the brest-plate of righte∣ousnesse, and the girdle of truth and sincerity; there is

ever something that is want∣ing; and hence it is, that they are not able to stand in the time of tryall, but are made such vassals, and led captive by him, to the dishonour of God and their owne just condem∣nation; therefore the exhor∣tation that the Apostle useth shall be that of mine. Finally Brethren,* 1.200 put on the whole ar∣mour of God, that you may bee able to stand in the evill day.

3. It is armour for the fore-parts, to shew that so long as wee stand to it, and fight out our good fight wee are safe enough, all shall pros∣per in our hands; but if wee turne our backes on our ene∣mie, then is it that wee are wounded and everthrowne.* 1.201 It was the complaint of Io∣shuah, O Lord what shall I say when Israel turnes their backe before their enemies; But alas! what shall wer say,

when a man that hath this spirituall furniture on him, the feare and dread whereof, were able to put an ordinary enemy to slight, the shield of faith being able to quench his fiery darts, and the sword of the spirit able to give him such a strong repulse, as that he is not able to stand before it: submit your selves there∣fore to God,* 1.202 and resist the De∣vill and hee will fly from you. It is reported of the Croco∣dile, that if so be that you flee from him, hee will follow af∣ter you, and teare you in pee∣ces; but if you stand to him and feare him not, but con∣tend with him, hee will flee from you. Beleeve it brethren there is noe way to this, to withstand and resist Sathan and the flesh; for if you turne your backes on him, seeing you have no armour for behinde, you will never

be able to hold out long, but will become a prey unto him; and therefore if you bee in a roome at prayer, or about any holy duty, as reading the Scripture, or any devout medi∣tation, if there Sathan shall present himselfe when wee are best imployed, feare him not, neither quit your place for feare of him, let him not gaine that advantage of you, neither give place to the De∣vill, for greater is hee that is with you then hee that is against you:* 1.203 As it was with the Israelites, so long as Moses held up his hands, Israel did prevaile,* 1.204 but when hee held them downe the Amaleckes did prevaile: so while you seeke the Lord, and resist Sathan, you shall prevaile, but if you hang downe your hands and turne your backs against him, the Lord will leave you and deliver you up into his hands.

Therefore be you ever ready to resist Sathan as he is temp∣ting.

CAP. XIII. The second degree of mortifica∣tion which is more neare, is a broken and contrite heart.

THe second and more near degree of mortification is a bleeding and contrite heart. It is called the sacri∣fice of God, or a broken spirit,* 1.205 a broken and a contrite heart O Lord thou wilt not despise; all sacrifices are included in this broken heart,* 1.206 the highest; heavens and the lowest heart, are the two houses where the Lord will take up his speciall habitation; the Lord saith of the contrite heart,* 1.207 this is my house, here will I dwell to re∣vive the spirit of the humble.

Here I shall observe two maine things,

• * 1.208 1. The nature of this con∣trition and brokennesse of heart.
• 2. The necessity of it.

First, consider the nature of contrition, and a broken heart for sinne. This consists in foure things.

* 1.209 1. A godly sorrow and true remorse for sinne, a melt∣ing and tender heart,* 1.210 which of all hearts is the best, that when as we shall heare the word, it will affect our hearts as the heart of Josiah was; or when we commit any sin, our hearts,* 1.211 like that of David, will smite us speedily; or when we see men dishonour God, or breake his law,* 1.212 our eyes doe breake out with rivers of teares;* 1.213 or at least desire that our heads were Wels of wa∣ter, and our eyes were foun∣taines of teares. Or when

wee want any good thing at the hands of our God, that wee finde the good spirit of God helping our infirmities with sighes and groanes, such a•• cannot be expressed,* 1.214 crying Abba Father! and when wee see our owne deformities and the plague of our owne hearts.* 1.215 We doe bemoane our selves as Ephraim did, and smite our hands on our hearts and say, Lord!* 1.216 what have I done, woe is me, I am a man of polluted lips, and dwell amongst men of polluted lips:* 1.217 and in∣deed, as one hath well obser∣ved; hee that doth not be∣waile his sinnes, doth not per∣ceive the wounds that sume hath made in his soule.

* 1.218 1. For the quantity of godly sorrow, how grea•• it must be; for the softer the heart is made by sorrow, the more fit it is to bee cast into what fashion God would have

it;* 1.219 as the Fur•••••• takes away the drosse from the silver, so doth godly sorrow worke strange effects in the soule. Now although wee cannot se•• unto you ••ow deepe 〈◊〉〈◊〉 should b••e,* 1.220 ••eith••r••ea•• wee say, as ••••od doth to the Sea, ••ither to shall you goe and no f••••ther;* 1.221 yet may wee set downe some things in gene∣rall, which will be very neces∣sary for 〈◊〉〈◊〉 to know.* 1.222 A•• first it must be as gr••ut as worldly sorrow;* 1.223 yea, as the greatest worldly sorrow, therefore it is compared to the bitter la∣mentation that is for an on••ly childe, and for a ma••s first horne, and like that healty mourning that there was for Josiah in the valley of Megi∣do••. Now look how you have se••ne at any time a disconso∣late Father bewaile the losse of his sonne, 〈◊〉〈◊〉 David did for Absalon in that 〈◊〉〈◊〉

complaint of his; O Absolon my sonne, my sonne, or a distres∣sed Mother mourning like R••••hel for her children, because they were not. Even such should be our sorrow for our sinnes, that our sinnes have so deep∣ly offended God. Therefore it is prophesied,* 1.224 that they shall bee on the mountaines, like Doves of the vallies, eve∣ry one mourning for his ini∣quity. Now whereas some poore soule may bee troubled at this, and say; Alas! I never found any such affection in the for sinne, as I have found for such a losse; therefore wee must distinguish betweene dolor sensitiv•••• & dolor apr••••i∣ativus; in respect of sense, the body & passions may be more troubled at an outward los••s; because the object is more sensible; and yet sorrow for sinne may be greater in respect of the price and worth of it:

shallow waters often make the greatest noyse, whereas the deepe waters runne the more still:* 1.225 so it is here, this sensi∣tive sorrow makes more noise, and yet this sorrow for sinne goes neerer to the heart,* 1.226 and takes deeper impression: there sometimes an aking tooth, or some outward griefe doth vex and trouble a man more, then a burning Feaver on the Consumption of the lungs, and yet the later is far more dangerous then the former; because, the disease seaseth on the more noble parts: so it is in this case, godly sorrow keeping with∣in the bounds of reason, though it may be more secret, yet it is more sound, and eve∣ry way as great or greater then the other.

2. Consider of sorrow, either intensive or extensive, either in respect of the pre∣sent

force and intention of it, and so worldly sorrow may be greater; or else in respect of the constant duration, and extent of it, and so godly sorrow is greater; water that is dammed up in a pond, if you set open the water-gate, it will runne more for a short time, then the spring that feeds and filleth it; so may worldly sorrow runne faster for a present gush, and yet not comparable to the other in respect of continuance: a pregnant example hereof wee have in David, how did hee bewaile the immature and un∣timely death of his sonne Ab∣salon. O Absalon my sonne, my sonne, this was heavie for the present, and yet his sinne that he had committed was heavier unto him in respect of conti∣nuance, and therefore he saith, that his sinne was ever before him,* 1.227 he doth not say so of the

losse of Absalon; when Mo∣ses had smitten the Rocke, the people dranke of the Rocke, it followed them. It is thought by Divines that this water followed them through the wildernesse till they came where there was plenty of water: so if our hearts bee truely smitten with the rod of Gods word, this sorrow will continue till we attaine to the vision of peace.

2. Our sorrow must bee according to our apprehensi∣on, and the greater that wee apprehend our sinnes to bee, the greater should bee the proportion of our sorrow for them; David had greatly sinned,* 1.228 and therefore when he came to the sight of it, he did wash his bed, and water his couch with teares, and his moisture was turned into the drought of Summer, and when Peter had greatly offen∣ded;

bee went out and wept bit∣terly. A great wound must have a large plaister, and a strong disease must have a strong po∣tion; so forasmuch as sor∣row is the meanes to cure sin, and acceptable to God above all sacrifices; where sinne hath been great, the sorrow should bee great also, neither are ••••s∣ser sinnes to be neglected,* 1.229 ••or there is no sinne so little, but if it bee knowne, it must bee repented of; for if it be not grieved for; then it will grow, yea, and bring Gods judge∣ment on us too: did not Eve bring all that misery on her selfe and us, by eating of an Apple, and was not Lots wise turned into a Pillar of Salt, for a look backe unto her Ci∣ty: did not Vzzah lose his life by onely touching the Arke of God: nimis offici••sa seduli••as, for too much diligence,* 1.230 as it were, therefore make not any

sinne small, but bewaile and leave them. If it shall be said that there are many sinnes a man cannot know, or if they be knowne, yet peradventure we doe not conceive of them as we ought: for answer here∣unto; first, if that ignorance be not affected ignorance, but after a sort invincible, because using all good meanes to know it and yet it is not cleere to him, in this case be∣wailing his knowne and un∣knowne sinnes will suffice; and secondly, for the other I answer, that wee must know that how great soever we can conceive our sinnes to bee so great they are and greater; according to thy feare,* 1.231 so is thy wrath, that is, what feare you can conceive of Gods di∣spleasure for sinne, so it is; that if your apprehension would swell higher, you would still apprehend sinne to bee fouler

and more ugly and odious in the sight of God: and there∣fore measure out your sorrow according to t•• he hither pro∣portion rather then other∣wise; If it bee said how may this proportion be found out: to this I answer that then there is some proportion when as wee are as deeply af∣fected with sorrow for sinne as wee were raised and taken with the pleasure wee had in sin, as it was said of the seven yeeres of plenty that was in the land of Egypt,* 1.232 that it should be forgotten by reason of the famine that was at the heeles of it; so all the pleasure that a man hath taken in sinne is forgotten in regard of the griefe and sorrow of heart that we feele, nay when hee takes as much pleasure now in mortification of sinne, and his mourning for sinne; as he tooke pleasure in sin it selfe;

nay he counts it all joy when he fals into troubles as these are, because that hee knew af∣ter his sowing in teares, hee shall reape in joy, semper dolet, & de dolere gandet,* 1.233 whereas his former pleasures would have beene the occasion of his future woe and misery,* 1.234 there∣fore that speech was very good of him that said it, that he was a more bold man that durst sleepe with one sinne (unrepented of) then with seven enemies.

2. The nature of true sor∣row may bee discerned in the qualities and properties of it: as,

1. Is that that makes men looke about them, it makes them to seeke for helpe, as those that were pricked in their hearts, they said, men and brethren what shall we doe to be saved;* 1.235 as it was with those Lepers that lay at

the gate of Samaria,* 1.236 when there was famine within, and foode without, but in the Campe of the enemies, these men are now in a sad conditi∣on, if they stay there or tu••••e into the City they die of the famine; if they betake them∣selves into the Campe of the enemy, it may bee they may live, it may bee not; yet in a case of this nature, there is more wisedome to cast them∣selves upon a way wherein there is most hopes, and so they saved their lives by it, and are the messengers of good newes to all the City: It is just thus with a broken heart and a sorrowfull spirit sometimes. If I turne backe to my former condition, then I shall but adde sinne unto sin; if I stay here, and remaine in this condition, then shall I certainely perish, and there∣fore though as yet I know not

whether God will have mer∣cie on mee, and hold out his golden Septer unto such a vile sinner as I am, yet will I goe venture my selfe, and if I pe∣rish I perish; beleeve it, if you seeke thus you shall finde; if you knocke thus it shall bee opened unto you; for if there be any hope in a mercilesse enemy,* 1.237 there is more hope in a mercifull God: on the other side security is a certain signe of impenitencie and of an un∣mortified nature;* 1.238 men are ne∣ver nearer danger, then when they are most secure; while they cry peace,* 1.239 and are settled on their lees, dreading of no danger, then comes it up∣on them: but now that which makes a man mourne for sinne puts him upon use of all good meanes to destroy this enemy and to favour no sinne, though it bee never so deare unto us, that we may follow the coun∣sell

of our Saviour; that if our right hand doe offend us wee must cut it off and cast it from us; yea, and wee must spare nothing that wee may spare our soules.

* 1.240 2. This sorrow turnes all other sorrow into its owne nature, as all the fresh rivers, though they runne with for∣cible, and strong currents in∣to the Sea, yet when they come there they are immedi∣ately turned into Salt; so is it in this case, all other sorrowes when they fall on a sanctified and a broken heart for sin, he can turne them all into this channell, and here they all change their qualities: sup∣pose hee finde losses in his e∣state by some bad servant or bad debtor or any casualty by Sea or Land; the broken heart is not so much troubled at the losse it selfe, nor at the per∣sons that might occasion it as

at his sinne which might bee the ground of it, and so it was with David when Shimei cursed ••im,* 1.241 behold he looked at himselfe, and a•••• his sin, and humbled himselfe before God, because he knew that the Lord had sent him; so we see it was with Job, that when Sathans malice was made manifest to the ful, yet so as Iob looks hith∣er, & in conclusion saith, God gives and God takes; whereas if he had looked lower, hee might have said, God hath given, and the Devill hath taken, but the humble spirit desires not to bee troubled with what the Devill or man can doe unto him, because he knowes that they are but in∣struments and rods in Gods hand to correct his children withall; therefore he falleth downe before God, and kis∣seth his rod, and cals upon his name; and then the

Lord harkens, and heares, and puts his teares into his bottle, and in his good time will heale his soule. In one word, as it is said of the Philoso∣phers stone, that what metall soever it toucheth, it turnes it into gold, so is it with this sorrow that what crosse or disaster soever it doth meete withall it makes it an occasion to worke in him godly sorrow to repentance, never to be re∣pented of.

3. It mends all, it make up all breaches,* 1.242 wash you, make you cleane, take away the evill of your doing, (which is done by this worke of mortification and mourning for sinne; and then saith God, let us reason together, and then though your sinnes were as red as crim∣son, I will make them as white as wooll (herein is the excellen∣cie of godly sorrow) if you have losses in your estate or

crosses by your children, or injuries by evill men, you may fit downe and sorrow till you can weepe no more; but now halfe of this, were it godly sorrow, though your sinnes be as blacke as hell, yet God will make them as white as snow; if a man bee old the skill of all the Physitians can∣not make him young againe; but a man that is truely hum∣bled for sinne, the Lord Christ redeemes his life from death,* 1.243 and renewes his youth like the Eagles, that as they report of the Eagle, that when shee growes old and cannot eate for the length of her bill, with much adoe shee gets it broken, and then fals to her meate as if she were young a∣gaine; so it is in this case when wee have cast away all our abominations and our doings that were not good, though with much adoe, then

shall we renew our lives as the Eagle, and be made fit to sit among Christs guests, at the marriage feast when he makes us a feast of fat things,* 1.244 and wine when the lees are well re∣fined.

3. The third thing in this sorrow is how long it should continue, to this we answer; that as we sinne daily, so wee must sorrow daily, and because all sinne is not of one magni∣tude or proportion, therefore it doth admit of degrees, but if we speake of initiall mor∣tification, which is the thing chiefely in hand, the first work that is begunne in the soule: then I say,

1. Wee must mourne till the generall frame of sinne be dissolved, till the regiments of sinne be taken downe:* 1.245 Samp∣sons wise did never cease weeping untill shee knew his riddle; so should wee never

cease till we know-that our sinnes are dissolved and pur∣ged out: Alasse! what com∣fort can a man receive so long as hee remaines a slave to his hust,* 1.246 and is under the Prince of darkenesse, but now sinne is slaine in us, and dead in us; then we doe as David did when his child was dead, hee then at oft from the earth, and wa••nt and ano••hed him••••lfe, and changed his apparell, and came into, the house of the Lord, and worshipped, and then came into his own house and are bread, when we find that this child that wee have begotten by our sinne, is dead, we should doe the like, then cheare up your hearts and worship God that hath given you victory against it. It was comfortable neves that was brought by the Angel unto Ioseph.* 1.247 Returne into the land Israel, for they are dead that

sought the young childs life, so say 〈◊〉〈◊〉 it will be a great stay to our soules, to heare that the body of death is dead within us, that sought how to destroy our soules.

2. We must mourne till he that hath wounded us shall come and heale us,* 1.248 come say they, let us returne to the Lord, for he hath borne us, and he will heal us, he hath smitten us, and 〈…〉〈…〉.

It 〈◊〉〈◊〉 an easie matter to wound, but not so easie to cure and heale again; it is the prerogative in this case, that belongeth chiefely to God, the flesh can vex us, and Sathan can teare, and trouble us, and wound us, but none of these can cure us againe; but now God can as well heale as wound; here is one thing further to be observed, that the Prophet doth not say that sinne or Sathan hath woun∣ded

us, and God will heale us; but he hath wounded us, and he will heale us, and bind us up; for a man may have these wounds by sinne and Sathan, and yet no true our••, the cure that these Physitians can give us are of no value; is either to cast a man into a deepe, or rather a dead sleepe of security and harnesse of heart, or to suffer him, to fall into despaire, and ha•••••• his owns and by an untimely death, as Iudas and Iuli•••• did: but where God once by his spirit smites the heart with true remorse for sinne, then he is moved by the same shirit to seeke unto God for the cure of that wound as it was with Elisha,* 1.249 that after the Prophet Elia had put his mantle upon him, he present∣ly comes after him; so, where∣as the Lord shall be pleased to works in us a true sight of

our misery, he never doth it without some hope of mercy, that when we seele our bur∣den we might likewise come unto him for case and com∣fort;* 1.250 these are those comfor∣table speeches, that as a father pittieth his owne children,* 1.251 so the Lord pittith them that feare him, and that promise hee will not breake the bruised Reede, nor quench the smoaking Flax, &c. and that exhortation,* 1.252 come unto me all yee that are weary and heavie laden and I will ease you.

CAP. XIV. Shewes thee other properties of Contrition, viz. shame, in∣dignation, and revenge.

THe next thing in con∣trition,* 1.253 is to be ashamed of our sinnes, and to loath

them; for the more the heart is broken for sinne, the more it is ashamed for it;* 1.254 as when Job saw himselfe in his co∣lours, then hee did abhorre himselfe in dust and ashes,* 1.255 and the Prophet shewes, that there should come a time when the Lord would smite the hearts of men, that they should remem∣ber their owne evill way and their doings that were not good, and should loath themselves in their owne sight for their ini∣quities, and for all their abo∣minations: and hence is that of the Apostle,* 1.256 what profit have you in those things whereof yee are now ashamed•• It is not the having of sinne that bringeth shame, but the sense of it; for when as wee shall have it cleere to our under∣standing, how bad a compani∣on it is, and how much harme it hath done us, and how great danger it hath drawne

us into it makes us ashamed.

1 What will make a man ashamed sooner than the ap∣prehension, and sight of his owne nakednesse?* 1.257 So soone as Adam saw his naked∣nesse hee even out of shame went and hid himselfe in the garden among the bushes, this was not so much because of the nakednesse of his body, for so hee was before, but his sinne, not for the want of ap∣parell, as for the want of righteousnesse, that made him ashamed.

Againe, when a man consi∣ders that hee is not onely na∣ked, but that sinne hath defi∣led him, and made him a most defiled and monstrous crea∣ture: this makes him the more astonished at Gods great patience, that suffereth him to live, and to abhorre him∣selfe as one of the most wret∣ched & miserable men under heaven.

3 When wee consider the contempt that sinne brings on us, that is not onely a burden to us, but it makes us often∣times odious to the sight of men, and alwaies contemp∣tible on the sight of God: thence it was, that the Pro∣phet setting out the vilenesse of our naturall condition, sets it out by such an one as no eye pittied,* 1.258 none looked with compassion on him, when hee lay polluted in his blood, hee was then cast out into the o∣pen field, to the loathing of his person, so is it with every man by nature, when hee comes to see into what con∣tempt and disgrace hee hath brought himselfe, both with God and man, will hee not be ashamed, surely if there be any sparke of grace, hee will abhorre himselfe in dust and ashes,* 1.259 and labour to buy of Christ white rayment, that

the shame of his nakednesse may not appeare.* 1.260 If any shall say, that men may be a∣shamed of their sinne, and yet the heart not broken; to which wee answer, that there is a large difference be∣tweene them.

1 They differ in their ob∣jects, a man whose heart is truly sensible of that disgrace, that lyeth upon him from God, this is that makes him ashamed, as it was sayd of Miriam, when shee was smit∣ten with leprosie, and Moses prayed unto the Lord,* 1.261 that he would heale her, the Lord an∣swered Moses, saying, if her father had but spit in her face, should she not be ashamed? & so say I, that when God powe∣reth contempt on a man un∣to whom he hath beene graci∣ous, and favourable, so as hee casts out his petitions, and will not heare, nor answer them;

hee casts him into darknesse, and setteth his sinnes in order before him, and suffers him to lye in the deepe,* 1.262 as Ionah a∣mong the weedes: this makes a gracious man greatly asha∣med: but now the shame that a wicked man hath, it is most of all in respect of men; they thinke they shall escape the reproach from God well enough,* 1.263 were it so they could but escape those disgraces, and disparagements that doe fall on them from men, they say, that heaven is so high that God cannot heare: can hee judge through the darke clouds? Thence it was Saul desired to be honoured among the people,* 1.264 though other∣wise hee would have gloried in his shame:* 1.265 in one word; where the shame of men doth more bridle us from sin, than the feare of God, it is cleare to me, that we preferre our cre∣dit

above our conscience; I read of Paphnutius, a lear∣ned;* 1.266 and pious Bishop, at the Councell of Nice, that being allured by a harlot to inconti∣nencie, she brings him into a very darke roome, hee looking fadly about him, said: I am afraid that some body seeth, never doubt, saith shee, none but onely God seeth us here, but (saith hee) if God doth see us, how dare we doe that in the sight of God, that wee dare not doe in the sight of men?

2 They differ in their con∣tinuance, for the longer that a wicked man lives, the harder his heart growes, and the lesse sinne and shame hath hee of his sinnes. Hazael could not thinke that ever he should prove so bad and so bold a sinner as was prophecied of him, no man is the worst,* 1.267 at first: but growes to it by de∣grees,

Domitius Nero for the first five yeares of his raigne; he was so faire, and so favou∣rable, as it was called Neronis Quinquennium. But after hee broke forth into such foule, and bloody sinnes, as made him both hatefull to God, and man. But now on the other side, the longer a good man lives, the more is his sense, and sorrow for his sinnes, and the more hee is ashamed of them: there ever the burthen of them is the more heavie,* 1.268 and the memory is the more grievous unto him, yea the sinnes of his youth: thou writest bitter things against mee; and makest mee to possesse the sinnes of my youth.

Briefly, that I may end this point, if you can step over those sinnes, now without remorse or shame that be∣fore time would have made

you ashamed, you may well suspect your selves to be let loose to hardnesse of your owne hearts, and given over to reprobate sense; but if on the contrary, you feele a stronger distast of sinne, so as it is not committed without griefe, nor thought upon without blushing, if you be thus ashamed of your sinnes, God will not be ashamed of you at the last day.

3 They differ in these ope∣rations, and manner of wor∣king, for though a wicked man may, when he hath sin∣ned, and he is under the guilt, and punishment of some hainous offence, sometime be humbled for it, and blush at the remembrance of it; yet it workes no change in him, it doth not alter him to any purpose, it may do, peradven∣ture, as the Angell unto Ba∣laam for the time, turne him

aside, or stop him a little while,* 1.269 but not long; he goeth on still, till hee perish by the wages of iniquity, and be ta∣ken in the cords of his owne sins. On the other side, he that is truly bash full for his sins, he hath taken such a distaste a∣gainst them, as that neither the flattering baits of the flesh, nor the golden showers of the mammon of iniquity, can perswade with him, to take pleasure in sinne, any more, yea this holy bashful∣nesse is like the flaming sword that kept the gate of Paradise that fallen man could not make any entry, for when we are ashamed of our sinnes, it wards the gates of our hearts, and keeps us in that we rush not into sinne again, for when God smites the conscience, and reproves it savingly for its sinnes; it makes Iob's re∣ply, Behold I am vile, what

shall I answer thee: I will lay my hand upon my mouth,* 1.270 once have I spoken, but I will not answer, yea twice, but I will proceed no further.

3 Now come wee to the third property of a broken,* 1.271 and bleeding heart: that is, where there is a hearty,* 1.272 and holy indignation against sin. The Apostle speaking of god∣ly sorrow: Loe, saith hee, what indignation hath it wrought: there is a twofold indignation, the former is ira subita, a sudden anger, that is, when men are soone an∣gry, and soone pleased: as it was with David, what a pel∣ting chafe was he in, against Nabal, what big words doth he breake into, while hee is going downe the hill, how doth hee upbraid his Chur∣lish behaviour; and tels what havocke hee will make a∣mongst them before the next

morning; yet by & by, when A∣bigail meets him with a small guift, with a few soft words she turnes away his wrath, and all is well agains: so is it in this case do you not see ma∣ny a man that when sinne gauls him, O how bitter, and boisterous hee is against his lusts, But now when as this corrupt heart of ours, shall but decke her selfe with some faire and plausible excuse, and bring some present in her hand of gaine or pleasure, the matter is taken up, and the contention is at an end, and lust and hee are growne good friends.

2 But now there is ano∣ther indignation, that is cal∣led ira permanens, that doth continue, and remaineth with a man, so as it is with some men, that when they are once out and angry with a man they are never pleased againe.

This kind is no way good but against sinne, and then it is exceeding good; we are char∣ged not to let the suune goe downe upon our wrath, nei∣ther to give place to the de∣vill,* 1.273 but in this case wee must suffer the sunne to goe down upon this indignation against this body of sinne, or else wee give place to the devill.* 1.274 When Elisha bid Joash King of Is∣rael to smite the ground with his arrowes; The text saith, he smote the ground thrice, and stayed, which if hee had done five or sixe times, hee had utterly consumed his enemies. It is so in this case, some men will bee angry sometimes with their sinnes, it may be twice or thrice in their lives, but if they would continue their in∣dignation, and smite on, they would at last utterly con∣found their sinnes, and sub∣due

them. The way to avoid the anger of God, is to be an∣gry with our selves, for if we judge our selves wee shall not be judged of God at the last, and great day, this is our comfort that are angry with our lust: we can never be an∣gry too much, you cannot hate them more than they doe deserve: but as the Israe∣lites were never to make pleace with Amalecke, so no more must wee with our sinnes.* 1.275

4 The last property of a broken and a bleeding heart is a holy revenge; now a revenge is a dealing in like manner with sinne, as it hath dealt with us; for as much as lusts are those enemies that warre against our soules, we must be cou∣ragious to warre against them, that thereby we may revenge our selves of our sins, and then

doe we doe this great worke.

1 When wee doe abstaine from the use of those things that are in themselves lawfull,* 1.276 when wee have unlawfully abused them; as suppose we, a man that hath beene an im∣moderate drinker of wine, whereby hee hath not onely abused the creature of God, but made himselfe for the time, of a reasonable man, like unto an unreasonable beast, or suppose wee another, that hath beene given to immode∣rate gaming, as hunting, hawking, bouling, and hath made these which were for his recreation to become, as it were, his vocation. In such a case as this, if it might not tend to the too much losse of his health, or danger of his life, it were good for a man to abstaine altogether from them, at least for some time, as a revenge of his former abuse

of them. Againe, if that these, or the like immoderate recre∣ations have kept us from the service of God, either in the publique assembly, or in our private closets, it should be our care and endeavour to recompence, our sloth∣fulnesse with double dili∣gence.

A man that would avenge himselfe of his lusts, hee must pursue them, as the avenger of blood did the man slayer, or malefactor, that unlesse hee was gotten into the city of refuge, hee was surely slaine; so must wee doe, hunt them out, let them not rest in any corner of our hearts, for if sinne may but find any little resting place in our soules, it will not out, and as long as sin rests in us, Christ will not rest, therefore you must not cease till you have driven it out of your bounds. It was a

good speech of Sarah,* 1.277 Cast out (saith she) the bond woman and her sonne; for hee shall not be heire with my sonne: so say I to you,* 1.278 cast away your trans∣gressions, for these two, Christ and sinne; grace and lust will not inhabit together.

3 The last thing in revenge is, that wee should shew no pitty or compassion on our lusts: when a man shall nei∣ther spare great nor small sinnes.* 1.279 It was the blessing that Moses gave to the Tribe of Levy, that he should say to his father and mother, I have not seene him, neither did he acknowledge his brethren: nor knew his owne children, so it should be here, that wee should regard no lust, though it might be so deare as a mans Parents, or children to him, yet should hee have no pitty. Saint Hierome gives the rea∣son why we should be so void

of pitty,* 1.280 Ecce adversarius in pectore tuo, qui Christum cona∣tur occidere: behold there is an enemy within you, that doth endeavour to slay Christ, therefore saith hee, neither fa∣ther nor mother, nor kins∣man should prevaile with us to keepe us in our sinnes, but wee should shake off all; and follow Christ, though it be to the losse of all things else, for this kinde of cruelty, is the height & top of true piety.

The righteous shall rejoyce, when he seeth the vengeance; and wash his feete in the blood of the wicked, Psalm. 58.10. And how great joy will that bee when as a Christian shall see the revenge upon his sinnes, that they that were his ene∣mies are fallen before him: it is hard unto flesh and blood to be thus cruell, especially against himselfe, as to turne his mirth into mourning; his

howers of recreation into times of devotion: to beate downe his body, by fasting; and to afflict his soule with shame and sorrow. This I say is difficult, but yet,* 1.281 if you would overcome nature, you must become in this thing un∣naturall, as it was said of those two Kine that had their calves taken from them, that were appointed to draw the arke of God; they went along the high way lowing as they went, untill they came to the coasts of Israel, a strange thing it was, and it may seeme to be unnaturall, that they should leave their calves, and do thus; yet they did it because it was Gods worke; so I may say, that though this may seeme unnaturall, and a kind of cru∣elty, yet we must set upon it because it is Gods worke;* 1.282 happy is that man that takes these brats of Babilon & dashes

their heads against the stones, for in not pittying of them, he pittieth his soule.

CAP. XV. Shewing the great necessity of contrition, which is foure∣fold.

* 1.283 2 THe second thing is, the necessity of a broken heart. In point of mortifica∣tion there is necessitas precep∣ti, of Gods command, hee hath commanded us to doe this du∣ty, hee hath commanded us to mourne, they should weepe as a Virgin girded with sack∣cloth, for the husband of her youth, and so turne to the Lord:* 1.284 where there is the grea∣test love there should be the greatest sorrow, now the first love is the greatest love, and therefore the first losse doth

require the greatest sorrow. 1 Which doth shew unto us, that nothing should be more grievous to us, than our sins, seeing God hath commanded it as a thing necessary to this worke, why should wee not do it? Againe, we are enjoy∣ned shame, thence it was in the Law, that when they had transgressed the Commande∣ments of the Lord,* 1.285 they used to put sackcloth on their loynes,* 1.286 and powre ashes on their heads, being tokens of shame and sorrow. Againe,* 1.287 we are commanded to before dis∣pleased with our sinnes. Da∣vids heart was hot within him: and the heart of Ios••ah was melted at the abominati∣ons of those times, and the great transgression against Gods Law: this is that the Lord doth require; Lastly, that there should be a holy re∣venge, I suppose that vow of

of the Nazarite; that he should abstaine from wines, and from the huskes of the grapes, was chiefly ordained, as holy re∣venge upon occasion of the abuse of the good creature of God. Now whatsoever God commandeth us, that is neces∣sary, but you see that God hath commanded us to labour for a contrite and a bleeding heart, therefore it is necessary, as the servant of Naaman the Syrian said unto him,* 1.288 If the Prophet had bid thee doe some great thing, wouldest thou not have done it, how much more then, when he saith to thee, wash and be cleane: so say I, if God should command you some great thing, for the mortifica∣tion of your sinnes, and the salvation of your soules; sup∣pose it were to goe bare-foot to Jerusalem, or to bestow all your goods on the poore, or give the first borne of your

body for the sinne of your soule, would you not do it, how much rather then,* 1.289 when hee saith onely this, that a broken and a contrite heart shall stand instead of all these.

2 There is necessitas medii, a necessity of the meanes,* 1.290 it is a speciall meanes, that this body of sinne may be subdued, for as it is with water, when it overflowes the ground, it drives out moles, and wormes, and other such creatures,* 1.291 as do infest, and annoy the ground, and eate up the rootes of plants fit to become food for man: so it is with true contrition, it doth so overflow the heart with godly sorrow, as that it drives out these troublesome Inhabitants that doe annoy our spirits, and would spoyle those good be∣ginnings of grace in us, there∣fore put wee our selves on the meanes, and stand not like the

hand that is set up to guide us the way, and yet moves not it selfe. But if wee know these things blessed are wee if wee doe them; if you say, that to doe thus is troublesome to flesh and blood, I answer, it may be so, but as we say that, sometimes the things that are not the most toothsome, are very wholsome and good, so howsoever they may be some trouble, yet so long as this trouble doth free us from a greater trouble, all is well; it is better to mourn here wher wee have comfort, than to mourn and burn in hell, where wee can neither have ease nor remedy. Againe, our comfort will recompence our trouble; for every houre of grief shal be recompenced with thousands of yeares of joy and consola∣tion; when a man hath beene ten thousand yeares in heaven, and then shall looke backe

and consider what a short time of sorrow it was that he endured, and withall how many millions of yeares are behind, which can never ex∣pire; I conceive, it will not re∣pent him, that he hath repen∣ted, nor grieve him, that hee hath mourned. In one word, this necessity is confirmed by the practice of such, as are gone to heaven already, as Saint Paul that did strug∣gle with his corruption, and beat downe his body,* 1.292 and Saint Peter, and David, and the rest.* 1.293 And it is prophesied of the people of God, that they should goe weeping to seeke the Lord,* 1.294 and should aske the way to Sion, with their faces thitherward, saying, come let us joyne our selves to the Lord in a perpetuall covenant that shall not be forgotten Comfort your selves there∣fore in the use of good meanes

for your passage through the valley of Baca,* 1.295 or valley of mourning, is to meet the Lord in Sion.

* 1.296 3 It's necessary in respect of all our actions, that they may be right, it is necessary that they should come from such a heart as hateth sinne.* 1.297 For if I regard wickednesse in my beart the Lord will not heare my prayer: now a man is said to regard wickednesse, when the parting with it is grie∣vous unto him, as it was when Abraham was bid∣den by Sarah to cast out Is∣mael,* 1.298 the matter was very grievous unto him, because he did regard and love him: so it is, when we respect and love our sinnes, wee will be loath to part with them, and then know that what action soever you doe,* 1.299 you cannot please God. The reason is, because God hee judgeth of a mans

actions according to his heart, which if that bee un∣sound, then will all the acti∣ons bee no better. Thence i•• the complaint made by the Prophet;* 1.300 they come unto thee as the people commeth, and they sit before thee as my people, they heare my words but they will not doe them, for with their mouth they shew much love, but their hearts go after their covetous∣nesse; while men deale thus with God, and behave them∣selves no better in his service, they may not unfitly bee com∣pared to the Water-man, that while he roweth one way, he lookes another; wash your hands therefore yee sinners, and cleanse your hearts,* 1.301 yee double minded men; wash your hands by reformation, (and your hearts by true contrition) otherwise you are but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 double minded;* 1.302 therefore

make the tree good and the fruit will be good, therefore now if your heart be good, so will your actions be; for out of the abundance of the heart the mouth speaketh, the hand worketh, the eare heark∣neth, and the whole man mo∣veth: Therefore there must be great need of contrition to the end.

* 1.303 4. There is a necessity of it in this regard, in as much as it makes way for Christ to dwell in our hearts:* 1.304 when our blessed Saviour tels his Disciples whither they should goe, and where hee would eate the Passe over; you shall finde (saith he) an upper roome fur∣nished and prepared, there make ready for us; so it is also in this case, into what heart Christ intends to come, and to make it his Chamber of presence;* 1.305 it must be prepared for him by true humility and

contrition of spirit; wash you, make you cleane, &c.* 1.306 and then come, saith God, and let us reason together, till then you are not fit to draw neare unto God. When the people of Is∣real had committed the great sinne in the making of a Calse, the Lord tels them,* 1.307 that so long as they kept their orna∣ments on them, it was in vaine to make suite unto him; put off therefore (saith he) your ornaments,* 1.308 that I may know what to doe unto you: so must we, if we expect Christ to come into our hearts, put off the old man which is cor∣rupt by deceitfull lusts, so long as lust rules and raignes in the heart, so long Christ is kept out; but now when by true contrition we cast away our transgressions, and banish out the old inhabitants, then Christ he will enter in and dwell there; but first he will

cast out buyers and sellers, and money changers, they shall not neast and rest themselves in his Temple, he will cast out and overcome the world, and our strong corruption, and make us to abhorre and avenge our selves of our sins; then he will say, this is my house, here will I dwell, and I will establish it on such a foundation, as the gates of hell cannot prevaile against.

CAP. XVI. The third more neere degree of Mortification in the killing of sinne.

THe last degree of morti∣fication is the slaying of sinne, the execution of it, whereby wee are said to bee crucified unto the world,* 1.309 that is,

I am not so low and vile in the esteeme of the world;* 1.310 but the world is as base and con∣temptible unto me; the same Apostle shewes that the end why Christ was crucified, was that the body of sinne might be destroyed.

* 1.311 1. This destruction and death of sinne is a lingering death, a man dieth by degrees; as the death of the Crosse was, they hung a long while before they died; and the more strength the longer: so the stronger that sinne is, the longer it will be a dying; as it is with a man that doth be∣leager a strong forte, and where stout and valiant men are, they will suffer much penury and hardship, and hardly bee brought to yeeld untill the last man: so is it in such a case, here is such a strong hold of carnall reasons and corrupt lusts set up with∣in

us, and be fortified by Sa∣than, and strong and desperate resolutions; that it will bee a long time before wee can get the upper hand, and the victory over them; and when we have gotten the victory, yet still they will trouble, and disquiet our peace; as the Lord would not drive out all those Nations from among the people of Israel,* 1.312 but they were as thorns in their eyes, and scourges in their sides, and were not utterly cast out: so may I say, that these lusts they will be so unto us; all that we can doe will be this, not to suffer them to raigne, and to weaken their strength by de∣grees.

2. It is a painefull death, to mortifie and to kill sinne, it cannot be done without much paine; hence it is called Cir∣cumcision,* 1.313 circumcise your selves unto the Lord, and take

away the fore-skinnes of your hearts, that this was a sore and painefull thing, may ap∣peare in the sorenesse of the men of Sheehem the third day;* 1.314 and by that speech of Zip∣porah unto Moses, a bloody husband thou art;* 1.315 because of the Circumcision; and in∣deed, when we consider what prayers, what teares, what revenge, and what wrastling it hath or may cost you; you will say that there is need of much faith to defend your selves, much skill in Gods word to offend your enemy, and much patience, that in the midst of this conflict that you may not breake out against God into impatient speeches;* 1.316 the heart (in this case) knows his owne bitternesse, no man else can tell it, nor is able to expresse it; what sightings and feares within, and what troubles without; as that

the poore soule findes such waves and stormes in his con∣science that hee is like Noahs Dove, knowes not where to rest his foote, not where to rest his soule; as you may see in the case of Job, and Paul: and many times strong Chri∣stians are not without strong assaults and conflicts, the ene∣my when he is a dying, is of∣ten the most desperate; and sometime good men apt to bee surprized with spirituall pride, and to thinke that ei∣ther he is so good, he ought not, or so strong hee feareth not to be tempted, in such a a case hee hath neede of a temptation that hee may the better know himselfe, and seeke out unto Christ, as they when they were tossed with the waves (say) help Master,* 1.317 or else we perish.

3. Though sinne cannot be utterly subdued, yet may it

be greatly diminished; and the power of it enervated and a∣bated, though the Cananites were not utterly subdued, yet were they very low brought; so sinne may by this worke of mortification be brought very low, as it was with the wid∣dow of Zarephta, her store was so wasted that shee had no more but a handfull of Meale in a Barrell, and a little Oyle in a Cruse, which shee was about to dresse for her selfe and her sonne, and then to eate it, and after dye. Now it is a great comfort unto a man when a man can attaine to this.

1. That he can keepe his heart that sinne doe not at any time break out into any grosse act.* 1.318 It is said of Zacharias and Eliz. that they walked in all the Commandements of God without rebuke; that is, though they were not without their infir∣mities;

yet were they with∣out rebuke, in respect of a∣ny crime or grosse sinne: yet here is a large difference betweene such as doe onely restraine and keepe in sinne, for some by end, and such as these to whom sin is in some measure mortified, even as much as there is betweene the beating out of the teeth of a Lion, and the changing of his nature; thence it is that this worke makes us of Lions to become as meeke as Lambs;* 1.319 so as the Lamb and the Leopard shall lie downe, with the Kid and the Calse and the young Lion and the fatling together, & a little child shall lead them: againe, though a wicked man may curb and keep in sin, yet can he not kill and destroy sinne; and the reason is this, because he wants speciall and spirituall meanes; sinne will not be driven out with great

words,* 1.320 nor by spreading sack∣cloth and ashes under you; nor hanging downe your heads like a bull-rush for a day, but there must be in us the love of God, which will make us to depart from ini∣quity.

2. It is a great comfort when sinne is so over-powerd as it doth not divert us from duty, I doe not say distract us in the performance of them, for there is no man without them, for when wee are the best imployed about our de∣votions; as reading, hearing, praying, or mediration, then is the adversary most busie to disquiet our peace, and to hinder us in our work;* 1.321 when J••hoshuah the high Priest was standing before the Angel of the Lord,* 1.322 there Sathan stood at his right hand; yet you may have good comfort in this, when you goe on in your

worke as they that buil∣ded up the wall of Ierusa∣lem; though they were much distracted, and disquieted by their enemies, yet did they hold on their worke, though it was with their swords by their sides: so a good Christi∣an, albeit hee hath many di∣stractions, yet hee goes on in duty, and will not be diverted from it, as it was with David when Michal his wife spake against him for his dancing before the Arke of God,* 1.323 hee made his reply, that if that were vile, he would yet be more vile; so it is with a mortified man, that though there were never so many impediments, and stumbling blocks laid in his way, of the losse and dis∣credit, he shall sustaine, yet hee lookes more at the praise of God then of men, and knoweth that what is highly pleasing in the sight of men is

displeasing in the sight of God,* 1.324 and therefore takes up Saint Pauls resolution when they besought him that hee would not goe up to Ierusa∣lem,* 1.325 in regard of the present danger that they did foresee, howbeit Saint Paul being bound in the Spirit for the worke of the Lord, asketh them what they meane to breake his heart, seeing hee was ready not onely to bee bound at Ierusalem, but to dye there for the name of the Lord Jesus; so is it with him that is truely humbled, that nothing diverteth him from the duty.

3. It is a great comfort un∣to a Christian,* 1.326 when hee hath so conquered and over-pow∣ered his corruptions, and that they take not away his joy and consolation that he hath in Christ, neither can Sathan take such advantage by them

to dispoyle us of our crowne;* 1.327 thence it is that Saint Paul saith he will glory in his in∣firmities, that though hee might glory in those hea∣venly visions that he had, yet hee would rather glo∣ry in them, for though in a large sense, every sinne is cal∣led an infirmity, because it disableth a man from the per∣formance of duty; but in a strict sence no man can be said to have infirmities, un∣lesse that sinne in some mea∣sure be mortified; for in an unmortified man sinne is alive and in his full strength, and his soule is void of grace: but now in a man that is truely mortified, there grace receives strength, and sinne is woun∣ded; and so such a man is the proper subject of infirmities; now when the Apostle saith, that he doth rejoyce in his in∣firmities, he doth not rejoyce

in his infirmities, as they are sinnes,* 1.328 but as they are infirmi∣ties; that is, as sinne was de∣forced and diminished in him, and therein he had cause of joy; and we also when we finde it so in us, if the Disci∣ples rejoyced that the Devils were subdued by them; much more may we that the body of sinne is destroyed, and that which is worse then the Devill is subdued by us, count it all joy when yee fall into divers temptations,* 1.329 knowing that the tryall of our saith worketh patience, and patience makes perfect and intire: we are but in this case, as gold that is put into the Furnace, that comes out more pure, and are made by that meanes vessels of ho∣nour, fit for the use of our great Master, our Lord and Saviour Christ.

CAP. XVII. Certaine signes of a dying man.

2 I Come now to shew unto you certaine signes of a dying man, whereby you may see whether that you be in such a case, yea or no; it would be in vaine to shew you signes of a dead man, for as much as there is no perfection of death of sinne in our soules; as there is no per∣fection of grace, so neither is there (as we have formerly shewed) perfection of morti∣fication;* 1.330 onely as hath beene shewed we are daily a dying, but not fully dead.

1. A man is said to be a dy∣ing man when his stomacke failes, when he hath no appe∣tite to his foode; when wee have no stomacke to sinne, no

apetite after it, when wee feele no such sweetnesse in it as we have done, when we esteeme the profits and plea∣sures of finne as an empty ves∣sell; in one word, when all of them are bitter unto us, and tastlesse in respect of what they have beene to us before time:* 1.331 as old Barzillai said to David, can thy servant taste what Teate or what I drinke; can I heare any more the voyce of singing men or singing wo∣men,* 1.332 &c. Let mee turne backe that I may dye, &c. Just thus it is when a man feele•• his af∣fection off from his sinne, that he can neither relish their sweernes, nor be allured with their pleasant songs, to bee drawne backe unto them: a∣gaine, it is a good evidence that sinne is a dying, and de∣clining in him, I deny not but time may weare out our appetite unto some sins as an

old man, that hath beene gi∣ven in his youth to lust and voluptuousnesse, may leave them, but yet he liveth still in some other sinne which is equivalent, and as dangerous to his soule; yea, and when his naturall apetite is taken away, ye•• his sinfull appe••ite may remaine, so that when a man wants strength to sinne, yet may he have a minde to sinne, and wish that he were young againe that he might sinne. Whereas, were sinne mortified, these sinfull affecti∣ons would ••ye sooner then our naturall.

2. A man is then a dying man when he is a burden to himselfe, whereas hee is not able to beare his owne weight; when you see a man hardly able to goe on his legges, you say that unlesse he doe recover againe he is not like to con∣tinue long; so say I, inregard of

sinne, then when you see a man that feeles and findes sin to be such a burden, as hee is not able to beare, but groanes under the burden of it; that assuredly then sinne is a dying;* 1.333 well may sinne mak us groane and buckle under it, when it makes the whole creation groane; nay, that which is so heavie a burden, as the Lord that made heaven and earth, and beares them up by his owne power, and never complaines of the burden of them, Complaines of this, behold I am pressed downe un∣der you,* 1.334 as a cart is pressed that is full of sheaves: you there∣fore that feele your sinnes to be no burden, but can carry your sinnes away with you as easily as Sampson carried the gates of Gaza upon his shoul∣ders;* 1.335 it is an argumēt that you are Sampson-like in your sin••, sinne doth abide in you in its

full strength, if some man shall say, I hope I shall doe well then, for I finde sinne a heavie burden; but I would aske him this question then, whether doe you finde sinne a burden in regard of it selfe, or in regard of some circum∣stance that doth depend upon it; as namely, the wrath of God, or the shame and disgrace that you may have among men by it: if that sinne be the burden, then your case is good, if not, then may you suspect your selves to be unsound; as suppose a man that hath a cer∣taine quantity of spunge on his backe, which he carrieth lightly away, but now this man travelleth all a sore rai∣ny day which doth so fill the spunge with water, that his burden that was light before, now becomes intolerable; so it is in this case, it is not the weight of sinne that troubles

them, they carry it roundly away; but now that which troubles them, is those show∣ers of wrath from Heaven, and that shame and contempt that they receive from men, that makes them to cry out as Kain did, my punishment i•• greater then I can beare, wher as the penalty that is annexed unto sinne, were the sinne re∣moved moved off to a mortified man it would seeme light and little,

3. A man may then be said to be a dying man when as his disease prevailes upon him, so as he hath lesse power to resist it, every day then other: so likewise when that sinne decayeth and doth languish away in us, and grace doth so prevaile and get the upper hand, as that corruption and sinne is not able to stand a∣gainst it, as it hath done; the understanding is so farre con∣vinced

by the cleare light that shines into it, that it is not able to stand nor shift any lon∣ger, but it is beaten off from all those false reasonings,* 1.336 se∣cret turnings, and cunning equivocations, so as a man dares not any longer rest on it; the will is also fairely perswaded, and will resist the holy Ghost no longer, but yeelds up the hould unto Christ, and saith, Lord, not my will, but thy will be done.

Hence commeth a generall mortification of the affections and lusts;* 1.337 by affections under∣stand those inordinate affecti∣ons which beare sway in the hearts of men; as immode∣rate anger, griefe, also pride, unnaturall affections; and by lusts, all insatiable desires af∣ter the things of this life, they are now all crucified, so as they will yeeld no more blind obedience, either to sinne or

Sathan, so as grace hath drawn the strength of the soule unto it, and cutteth off that where∣in the great strength of cor∣ruption lay.

It is reported Cyrus find∣ing the City of Babylon im∣pregnable, and almost impossi∣ble to be taken by land, by reason of a great wall that did compasse it on the one side, and finding the river Ephrates to hemme it in on the other side, caused his souldiers to cut the river into many channels, and to divert it an∣other way, and so surprized the City, and subdued it; just thus it is when we shall divert those noble faculties of the soul another way; namely from taking part with sin, to take part with God, it will not then be hard to mortifie and subdue our corruptions; if it shall be said, then how com∣meth it to passe then that

men after that they be grown Christians that they fall into such sinnes: I answer, it is not because sinne is stronger but either by reason of their sloth∣fulnesse or spirituall pride, or else by violence of something which may befall them while they resting, carelesse, and se∣cure are supprized and over∣taken, which howsoever there be neither want of strength, nor weaknes of Grace; yet for want of watchfulnesse this may befall a good man, as it did David and Peter; yet let me adde this one thing, that is, that this in the event turnes to a greater good, and for the time to come, to make us more carefull to gird our armour about us, and more watchfull that we sinne no more; the burnt childe (as it is in the Proverbe) dreads the fire: so will a Christian that hath been once scorched by such a temp∣tation.

CAP. XVIII. Shewing the third, articular that is the meanes whereby this worke is done, and that is by the spirit.

COme wee now to the third particular, and that is the meanes whereby this great worke of mortification, is effected and brought to passe, for the better understan∣ding of this particular, ob∣serve these two propositions.

• 1. First, that the spirit must be had of us.
• 2. That wee must by the helpe and assistance of the spi∣rit mortifie our sinfull nature.

1. For the former, that we must have the spirit; there is great necessity of this, for then wee are in the spirit,* 1.338 when the spirit dwelleth in us, and if any man have not the

spirit of Christ the same is none of his, God saith that in the time of the Gospell hee would powre upon them,* 1.339 the spirit of grace, & supplication, that is, as they were annointed with oyle, that undertooke any speciall office: so Christi∣ans, when they are made by grace Kings and Priests unto God, they have this oyle of the spirit powred into their hearts, our blessed Savi∣our confirmes this, unto us in that speech to Nichodemus, that which is borne of the spirit is spirit.* 1.340 As Adam begot a man in his owne likenesse: so the spirit it begetteth us like unto it selfe; holy as it is ho∣ly, heavenly as it is heavenly.

For the better understanding of the point in hand, know that the spirit is to be conside∣red 2. waies; either according to its essence, or according to his guifts & graces, now accor∣ding

to its essence and being, it is every where, it filleth heaven & earth, as it is exclu∣ded out of no place; so neither is it included in any, but in this sense, wee can no more be said to have the spirit than o∣ther men, and creatures can, in whom, and by whom wee all live, move, & have our being:* 1.341 but in the second sense, in re∣spect of its guifts and graces, so some men are said in speci∣all, to have the spirit as the spirit quickens,* 1.342 and convey∣eth a principle of life into us, whereby wee live the life of grace, and that is called spiri∣tus inhabitans, that takes up his seate in our heart, and spiri∣tus obsignans,* 1.343 that sealing spi∣rit, whereby the spirit witnes∣seth with our spirits that wee are the sonnes of God: now in this sense we may be said to have the spirit.* 1.344

2 That there must by the

helpe & assistance of the spirit, Mortifie the deeds of the body:* 1.345 a new beart will I give you, and I will take away your stony heart, &c. that is, that this mighty power of the spirit, is that which will helpe forward, to the taking away of this stony heart, the Lord is said to wash away the filth of the daugh∣ter of Zion: and to purge the blood of Jerusalem by the spirit of Judgement,* 1.346 and the spirit of burning, that is, this spirit shall be in us, and shall enable us to judge our selves, and kindle such a fire in us, as shall melt away the drosse of our corruption.

That you may the better understand, what assistance it is that the spirit giveth unto us, in this worke of mortifica∣tion, give mee leave to lay downe unto you these three things.

1 By what meanes the spi∣rit

workes, or helpeth for∣ward this worke of mortifi∣cation: although I deny not but the spirit may & can work, where it listeth, and when it listeth,* 1.347 either by meanes, or above meanes, yet our taske is at this time to shew how it worketh by meanes.

1 It awakeneth conscience, it doth convince us of sinne, and discovereth unto us the greatnesse of their number, and the foulenesse of their na∣ture, thence it is that Christ, when hee commeth, doth con∣vince the world of sinne, of righteousnesse, and of judge∣ment; of sinne, because they believe not on him, that how∣soever the guilt of the Law lye heavie,* 1.348 and the weight there of as a penalty, greater than a man can tell how to beare: yet then to have ad∣ded hereunto another con∣viction, that is the conder••∣ning

sinne of infidelity,* 1.349 this doth much aggravate,* 1.350 and make sinne out of measure sinfull; therefore it is that our Saviour Christ saith, that he that beleeveth not is condemned already; as if hee should have sayd, if a man were a drun∣kard, or a swearer, or a pro∣fane person, and yet if he can beleeve, there is hope of par∣don, but so long as hee doth not beleeve, there is no hope at all, for as much as hee is without God, and without the Covenant of Grace:* 1.351 now the spirit when it commeth con∣vinceth our judgments of this: till such time as the spirit hath done this, wee are like Ionah, fast asleepe in the bot∣time of the ship, the sea ra∣geth, the Mariners rowe, the waves beate, the ship is tossed up and downe, yet all this doth but rocke Ionah faster a sleepe,* 1.352 till the ship-master

comes to him, and sayes, What meanest thou, &c. thou sleeper arise and call upon thy God, &c. So it is with us, while we are asleepe in our sinnes, the hea∣vie wrath of God hangs over our heads, yea and the judge∣ments of God are abroad in the world, yet wee lye fast asleepe, senselesse, and secure, not dreading any anger: but now, when this blessed spirit of Christ shall waken us, and shew us the danger, and aske us what wee meane to conti∣nue in this condition; then wee beginne to bethinke our selves, and to shake off slug∣gishnesse, and to cast about for our owne safety.* 1.353 Saul thought himselfe safe enough when hee was a persecutor, and that authority that hee had from the High-priest, was sufficient to beare him out that while hee did breath out slaughter against Christ,* 1.354

he thought hee had done God good service, till Christ cau∣sed a light to shine from hea∣ven, and a voyce saying, Saul, Saul; why persecutest thou mee? this indeed wakened him, and made him shake and tremble, and say, Who art thou Lord? and what wouldest thou have mee to doe: by this meanes it was that Paul of a persecutor be∣cometh a preacher, & had his corruptions, and cruell dispo∣sitions changed in him, that of a fierce lion, hee became as meeke as a lambe.

2 The spirit of Christ it setteth home the meanes that God useth for our mortifica∣tion,* 1.355 the weapons of our war∣fare are mighty through God; it is God that puts vertue, and strength into them: now there are severall sorts of weapons that the Holy Ghost useth for this end, as

1 The preaching of the

Word of God, it is called the ministration of the spirit,* 1.356 it is called the two edged sword,* 1.357 that which is sharper, that it cuts asunder the soule and the spirit, the joynts and the ma••∣row and discovereth the se∣cret intents of our hearts,* 1.358 but what is that that makes this word so powerfull? Sure it is the Holy Spirit of God that doth it, wee have this Word in earthen vessels, that the ex∣cellencie of the power might be of God, and not of us, it is not the Ministrie that can make the word virtuall, and powerfull, nor is it in the let∣ter of the Word, but in the spirit, therefore when you come to the Word and heare it opened unto you,* 1.359 doe not looke at the man, who hee is, nor the instrument, but at the power which is from the spi∣rit: Saint Paul may plant, & A∣pollos water, but it is God that

must give the increase, when it pleaseth God to accompany his word,* 1.360 with the influence of his spirit, then is it like fire to purge out our drosse, and like the hammer that breakes in sunder our hard hearts: that as Moses when he smote with his rod the rock,* 1.361 the water came abundantly: so when God smites our hearts, with the rod of his Word, it is able to dissolve our hearts into teares, and godly sorrow unto repentance not to be repen∣ted of.

2 The spirit sets home af∣flictions, and troubles to make them vertuall, and efficacious to the subduing of our corrup∣tions,* 1.362 I will bring a third part through the fire, I will refine them as silver is refined; and will try them as gold is tryed, and they shall call upon my name, and I will heare them, &c. When God takes us in hand, then all

the hurt that wee receive by our afflictions,* 1.363 is the taking away of our sinnes, all the fruit of their afflictions was to the end that thereby the iniquity of Jacob might be purged. God suffered the bush to burn, but yet it was not consumed because the Lord was in the midst of it. The Finer is most carefull of his gold when it is in the furnace, and so is God for our good, in the time of our afflictions, as he said pe∣riissem nisi periissem; I had pe∣rished if I had not perished. Many good Christian may say, that if he had not had crosses, and losses in the world, hee had lost his soule. We read of some of the Martyrs that have blessed God that ever they came to prison for Christ's sake, that when they became mans bondmen, then were they Christs freemen, and could as comfortably feed on

browne bread, & rouse in the straw, as on a bed of downe. What a marvellous change was wrought in Manasse,* 1.364 who in his prosperity was most wicked, hee fell to the Idolatry of the Heathen u∣sed inchantment, witchchraft, caused Hierusalem to swimme with blood, yet in his afflicti∣on, how did he humble him∣selfe? greatly. How mightily was hee then wrought upon! how did his heart smite him! Whence was this but from the spirit of God, that per∣swaded his heart unto it, for if that Gods spirit goe not at long with those afflictions, that are on men, they are ne∣ver the better, but the worse for them: as you see it said of him; that said; because the e∣vill was from the Lord,* 1.365 hee saw no reason to waite any longer, and so it was of King Ahaz,* 1.366 that in his extremity,

he sinned yet more and more, therefore the Holy Ghost doth brand him with this in∣famous note, this is that King Ahaz, that is hee that afflicti∣ons could not mend, nor make better. And indeed when as it is so, that affliction doth men no good, it is to be feared, that they have rejected the last remedy that God meanes to bestow upon them, and God may say to them, Why should I smite them any more.* 1.367

3 The spirit setteth home examples of good men, and maketh them meanes to mor∣tifie our sinnes, when wee see men weaned from the world, upright in their waies, chari∣table to the poore, temperate in the use of the creatures; holy, humble, and full of good fruits; such a mans life, when God pleaseth to set it on, doth make other men repent, and by seeing their good

workes, to glorifie God, Shew thy selfe in all things a pat∣terne of good workes:* 1.368 now a pat∣terne is a rule for others to follow:* 1.369 examples teach sooner than precepts, and are more easie to the undestanding to learne, and also are more spee∣dily taken into practice.* 1.370. A notionall goodnesse is little worth, unlesse some demon∣stration may be given of it, in point of practice, this wee read of Hezek••ah,* 1.371 that hee did walke in all the waies of his father David,* 1.372 and of Iosiah after him; much more are godly mens examples very efficacious, in their sufferings, and in their deaths, when the spirit shall joyne with them:* 1.373 as how hath the patience of Iob beene a patterne unto suc∣ceeding posterities,* 1.374 wee want not many examples to prove, how the blood of the Martyrs have beene the seede of the

Church;* 1.375 If Elisha did so calme the Syrians by that ex∣ample of patience, and kind∣nesse, so that they came no more to annoy, and infest, their land; how much more may the patience of godly men perswade others to lay aside their cruelty, and mortifie their strong corruptions?

CAP. XIX. The manner how the spirit doth mortifie corruption.

COme wee now to the manner how the spirit doth mortifie corruption.

1 The spirit sheweth the way how wee should mortifie the corruptions,* 1.376 thou shalt heare a voyce behind thee, saying, this is the way walke in it. When ye turne to the left hand, or to the right, it

carries us through, were it not for this assistance wee should either stand still, goe no further, or else turne aside, either on the right hand to superstition;* 1.377 to walke in the light of our owne sparkes, and in the fire that wee have kindled: or on the left hand, to profanesse, and to hardnesse of heart, & to commit iniqui∣ty with unsatiable greedi∣nesse, therefore that prayer of Moses should be ours,* 1.378 O Lord, if I have found grace in thy sight shew me thy way now a man is thē in Gods way, when hee goeth about his worke with carefulnesse,* 1.379 when a man devotes himself to his worke, and takes pleasure in it, as it was said of the Kings daugh∣ter, that shee should forget her owne people, and her fathers house (which is a hard busi∣nesse) and this was to be done chearfully and freely, so when

we do leave our dearest lusts,* 1.380 and cast off the yoke, sathan,* 1.381 who is a father to the chil∣dren of Belial, and a Prince that raigneth over their con∣sciences, we must do it cheer∣fully, as it is in the sweet song of Deborah,* 1.382 who praised the Lord for the avenging of Isra∣el, when the people willing∣ly offered themselves. It is certaine that wee have then cause to blesse the Lord,* 1.383 when that God makes our heart willing to serve the Lord. It was a rule in the Law, that if any man had builded a new house, or planted a Vineyard, or married a wife, that hee should not goe to warre that yeare: the reason was, be∣cause that hee could not do it willingly, out of that love and affection he had unto his pre∣sent expectation of gaine, and comfort, lest that which hee had left at home might make

him lesse willing to adven∣ture his life, or at least to turne backe before the bat∣tell was ended: so any man that goeth to warre against his corruptions, let him know this, that if there be any thing in the world, that his heart stands affected unto, which maketh him unwilling unto this service, be sure of this, hee is not fit to be a soul∣dier against so potent an ene∣my: no man that warreth en∣tangleth himselfe with the af∣faires of this life,* 1.384 then hee may please him who hath cho∣sen him to be a souldier: as if hee should say, if you be cum∣bred, and entangled with the world, you cannot serve God willingly, and by consequent not please him.

2 The spirit doth assist us in this way, that wee doe the worke strongly, when the iron is hard, men put to the more

strength: this worke is hard, and difficult, therefore you must be strong that you may goe through. Therefore is the prayer of the Apostle for the Collossians,* 1.385 that they might be strengthened, with all might, unto all patience and long sufferings. As it was said of Sampson, when he came to the vineyards of Timnath,* 1.386 that a young lyon roared against him, and the spirit of the Lord came mightily upon him, and he rent the lyon as a man should rend a kid: so it is with us, we have the old Lyon the de∣vill that seekes to devoure us, and were it not that the spirit of Christ should strengthen us with all might, and enable us to overcome him,* 1.387 wee could not stand before him, as the Philistins encouraged one an∣other, saying, Quit your selves like men, that you may not be servants to the Hebrewes.

So say I to you, be strong in the Lord, and quit your selves, like so many souldiers of the Lords Hosts, that you may not serve sinne, but fight out your Gods fight, that you may be more than Conquer∣ers, and against your spirituall enemies.

3 The spirit of Christ takes away those impecliments that would hinder this worke, and disableth us from the perfor∣mance of it.

1 One great impediment that hindreth this worke, it is ignorance: when men doe not know those things that concerne their peace,* 1.388 for there is no true peace, but where there is and hath beene this warre, Many a man is like to some simple Country-man, if some great and potent man lay claime to some part of his land, though his cause be ne∣ver so just, yet he will rather

lose his right, than goe to Law for it: so is it with many, that they will rather lose their soule, than contend a∣gainst their corruptions, they out of their ignorance thinke them too potent, and too strong for them; but now when the spirit commeth, it shews that he is greater, that is with us, than he that is in the world, and that they are cur∣sed that goe not out, to helpe the Lord against the mighty:* 1.389 he doth comfort that as hee did Ioshua,* 1.390 that none of his ene∣mies should stand before him; nor be able to prevaile against him: hee will be with us while wee are with him, nay the spirit encourageth our hearts against this enemy,* 1.391 as Caleb and Ioshuah did the Is∣raelites,* 1.392 saying, feare none of your spirituall enemies, for their defence is departed frō them: and God is not with them,

and doubt not, but though thou canst not finally consume them, yet thou shalt make a happy conquest against them.

2 Another impediment is, hardnesse of heart, it is called an obstinate heart,* 1.393 because it doth refuse mercy:* 1.394 a fat heart, because it makes men insen∣sible of their condition:* 1.395 a heart as hard as the adamant stone, because it maketh men hate to be reformed. Now when the spirit commeth it softeneth this hardnesse, and takes away this resistancie,* 1.396 and gives us hearts that are of a melting temper; and maketh the songs of the Temple to be sorrow∣full,* 1.397 and men to be affected with griefe as the sorrow of a travelling woman:* 1.398 the sorrow of a woman in travell, as it is most grievous, so it is most comfortable in regard of the issue and event. The mother forgetteth her sorrow, because

that a manchild is borne, so this breach that is made into the rockes of our hearts, though it be grievous unto us, yet is it profitable in the issue, for as much as this seed time of teares is seconded, with an harvest of joy, wee want not examples to make good this point? What an obstinate heart had Manasses, till the spirit of God brake it? What a hard heart had Paul, till hee was smitten by the spirit of Christ? how was this Lyon then changed into a Lambe! This is set forth by the Bap∣tist, Every valley shall be filled, every mountaine and hill shall be brought low,* 1.399 and the crocked shall be made straight, and the rough wayes shall he made smooth: what is this, but eve∣ry man that is low in his owne eyes, shall be raised by the spirit, and every one that is high and lofty shall be hum∣bled;

and such as walke in the crooked path of errour, shall be reduced and walke in the straight pathes of truth in sincerity: and such as have beene tough and obstinate shall be made plaine and pas∣sable by the spirit.

3 The next impediment that hindreth a man from mor∣tification, is selfe-love, I doe not meane that love which is naturall, but that which is sin∣full, for no man ever hated his owne flesh: but this is the pro∣perty of sinfull selfe-love; when a man shall love his bo∣dy above his soule, and him∣selfe more than his God, and shall be at more cost, and take more paines for the enjoy∣ment of a base lust, than to enjoy Christ: now when the spirit comes, it makes us to renounce all,* 1.400 and to follow Christ. To suffer the losse of our goods, and of our hopes,

as it was said of Bradford that for that he would not make one scratch with a pen,* 1.401 he lost all his hopes that hee might have had in this world; and so did Moses refuse to be cal∣led sonne of Pharaohs daugh∣ter, and to renounce the plea∣sures of the Court, and the treasures of Egypt; that hee might not lose the peace of his conscience, nor dishonour his God; nay it doth so make us our of love with our selves, that neither father, nor mo∣ther, nor wife, nor children, nor our owne lives shall be deare unto us, provided wee may but finish our course with joy.

3. I come now to the third thing wherein I shall be briese; namely, the ends why the spirit may be said to assist us in this worke, and there are two reasons of it.

1. For to shew mans im∣potencie

that we are not able to doe it of our selves, a na∣turall agent cannot doe a spi∣rituall worke; who can bring a clean thing out of an uncleane? Not one. Who knoweth not that we are polluted and defi∣led with sinne, and have disa∣bled our selves of strength and ability to doe it?

Thence is that of the Pro∣phet,* 1.402 I know that the way of man is not in himselfe; it is not in man that walketh, to direct his steps: that is, we are too weake for any such worke without Gods grace assisting of us, and therefore we have good cause to bewaile our misery, to lay aside our pride, and confesse our poverty, and to seeke some other meanes of helpe and redresse at Gods hand.

2. To set out Gods power, this is his priviledge that hee onely is able to do this work;

there are three wayes where∣by things came to have their being & existencie; by Gene∣ration, Art, or Creation, the two former must have matter to worke upon, either in po∣tentia, as generation, or in actu, as Art, and where there is not a matter to worke upon they can doe nothing, now for as much as this worke of rege∣neration,* 1.403 & the new creature is called a creation, it is beyond the worke of a creature, and onely a priviledge that doth belong to the holy Spi∣rit to create in us qualities of holinesse, and thereby to abo∣lish the whole body of sinne, thence it is that the Lord saith, I create the fruit of the lips to be peace,* 1.404 and the Prophet complaining in another place to whom is the arme of the Lord revealed, it is that migh∣ty, and potent arme of the Lord that doth this worke;

it is by his power, and there∣fore he must have the honour of it. As Joab when he was in hope to take Rabbah, hee sent messengers to David that he should come and take it,* 1.405 because the honor that would have been given him was too great for him, how much more should we, seeing out hope is in the Lord, and our successe chiefely by his power give all the honour to him?

CAP. XX. Certaine instructions from the doctrine premised.

FRom this doctrine of mortification we may ob∣serve divers necessary instru∣ctions, both for the informa∣tion of our judgement, and well ordering of our lives, as

1. First, wee may learne

that such a doctrine as doth give liberty to the flesh, was never given by the spirit of God; for the spirit is given us, not onely as a bridle to curbe, and keepe in sinne, nei∣ther a scourge to castigate corrupt nature, but chiefely as a sword to kill and destroy the very body of sinne: it is the counsell of Saint Paul,* 1.406 that we being called to liber∣ty, should not use our liberty as an occasion to the flesh; that is, if we doe not use our liberty with great caution and watchfulnesse, wee will make our liberty to be a snare to us; the word used by Saint Paul is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifieth occasion; it cometh (as some think) of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies to make an assault;* 1.407 because that if you give but your selves li∣berty, never so little more then is fit; the flesh will make an assault upon you: as it is

said of the Lion, that if you come but within his reach when he is caged up hee will not misse but fasten upon you, so is it in this case, therefore we must beware that we doe labour for temperance, and moderation; otherwise the flesh will seise upon us, and so while we give liberty to the flesh, we lose the peace of our conscience, and that peace with God, unto whom wee have had free accesse and au∣dience in our prayers: There∣fore know this, that the more liberty we give unto the flesh, the more we doe deprive our selves of our Christian liberty, as the more delight that wee take in the sinfull pleasures of this life; the lesser and lower will be our delights, and con∣tentments in God: Herod did like well of the Baptist, and heard him gladly; but yet his lust, and the delight he tooke

in Herodias and her daughter, hee did eclipse it at the best, and in the end tooke it quite away:* 1.408 Nay how was David straitened of that spirituall freedome after such time as he had given liberty to the flesh, behold how many teares, how many prayers, how many sighes and groanes did it cost him; before he was restored to his former comfort and con∣solation againe; the more li∣berty a man takes for the flesh, the more hee doth enthrall himselfe; as the bird once in the snare, the more shee doth struggle, the more shee doth entangle her selfe; little doe men know what disadvanta∣ges they cast themselves into when they take liberty to sin;* 1.409 there is a heavie doome pro∣pounded against them, if after they have escaped the pollu∣tions of the world through the knowledge of our Lord

Jesus Christ, they are againe intangled therein, and over∣come, the later end is worse with them then their begin∣ning: if any shall say, but what benefit have wee then by our Christian liberty?* 1.410 I answer, much every way; wee are freed by Christ from the curse of the Law, from the irritation of it, whereby it was an occasion to make us sinne more, and from the ri∣gour of it, whereby we are bound to performe it and live; or else in the not doing of it perfectly to die eternally; we have a comfortable and free use of the creature,* 1.411 and free accesse to the throne of grace in time of need, for the receiving of all good things; both the benefit of soule and body in all these things; wee see we have much liberty granted unto us, but no liber∣ty to sinne; you will say how

may a man doe that that hee may give no liberty to the flesh,

When a man will not take the full liberty that hee may take; all things are lawfull,* 1.412 but all things are not expedi∣ent; it may be lawfull to goe neare the banck of a deepe river, but if his foote should slip, or that he should tread never so little awry, he would fall into very great danger; so is it here, when men hazard themselves to the utmost bounds of their liberty, ten to one, but they drop into one sinne or another, and so pro∣cure unto themselves one mi∣sery after another.* 1.413 Dinah went but out to see the daughters of the land, perad∣venture the thing might bee lawfull enough, yet because it was the utmost bounds of li∣berty, she not being cautious lost all the fairest ornament a∣bout

her, before her returne; thence is that of our Saviour, if they say unto thee behold he is in the desert, go not forth, behold he is in the se∣cret chamber, beleeve it not; why it might be lawfull to go and see, suppose it might, yet because there is a snare laid open in lawfull things; wee should take heed we prevent, if it may be, the occasion.

2. If you would not give liberty to the flesh, shake off dulnesse in the performance of good duties;* 1.414 the spirit is wil∣ling, but the flesh is weake, the flesh is short-paced and too too ready to hinder us, in the way of the spirit; the Asse in the Law was to have his neck broken, and not be offe∣red unto God; and the rea∣son was, because it was a dull creature: so it is in this case, that the flesh is dull, and hea∣vie, and if so bee wee bee not

stirring and zealous in our way; the flesh will draw us backe and keepe us so farre backe in the way to salvation, as that we had need to wish that the Sunne and Moone might stand still in their sta∣tions; as they did in the time of Ioshuah, or else it is to be feared, we shall come short of our expected journey, to the Kingdome of Heaven: nay in doing the worke of the Lord negligently, instead of a bles∣sing, we procure a curse upon our selves;* 1.415 every sacrifice in the Law was to be salted with fire;* 1.416 that is, there was to be the salt of wisedome, that they did performe duties with discretion; so there must bee fire of zeale, that the services may be living and vigorous.* 1.417

3. If you would not give liberty to the flesh, give God his full due, the more you give to God, the lesse you

have to give to the flesh;* 1.418 give unto God the chiefe of your time, remember him in the dayes of your youth, because that is the most seasonable time to give unto God our first fruits, and the beginning of our strength; and it is the time of most certainety, for it is as the spring and summer of our dayes; it is most likely that we shall doe God most service, then a man will put a man into his Vine-yard, when he may doe him the most worke; so if we waite on the Lord, in the dayes of our youth; it is most likely then wee shall bee set into our worke, and such a worke as shall not be without a happie reward. Secondly, give the Lord the chiefe of your indea∣vours, the end to which you came into this world, is not so much to plow up your lands, or to digge in the earth,

or to follow your trades, and to cumber your selves with Martha about many things;* 1.419 but it is to worke out your salvation with feare and trem∣bling; and to fight out your good fight, & never be weary of well doing; knowing that in due time you shall reape, if you faint not; I doe not say that men should neglect their callings, for he that provideth not for his family, is worse then an infidell; but this I say, that he that is so carefull for the world; that hee doth neglect his soule, and the ser∣vice of his God, is little bet∣ter then an Atheist: yet let me tell you, that the plough that doth plow your grounds, must rather stand, then that which ploweth up the fallow grounds of your hearts, and you must not spend so much time in your shops, as there by to neglect the trade of your

soules, nor be so busie about your counting-bookes as to forget that great account that you are to make with God; for howsoever this may bee good husbandry amongst men, yet sure I am, it is none of Gods husbandry, as that Prophet said unto Ahab;* 1.420 be∣hold saith he, there was in the battell, a man committed un∣to me, but on these termes; that if I kept him not, my life should goe for his, &c. but while I was busie here and there, the man was gone; so it is in this case, that while a man is busie about this and that thing, that a mans dayes are spent, and hee drops into hell before he is aware, and loseth his soule for the satis∣faction of his lusts. First, la∣bour in the last place to bee al∣wayes on the growing hand, to adde unto your faith ver∣tue, to your vertue know∣ledge,

to knowledge tempe∣rance; to temperance,* 1.421 brother∣ly kindnesse, love, &c. then he concludeth, that if these things be in you, and abound; yee shall neither be barren nor unfruitfull.

That as the spirituall part doth increase, so the flesh and corruptions, they doe de∣crease, and go down:* 1.422 Though Vriah was a valiant man, yet when he was set upon by strong men, then he fell and was overcome; so it is in this case, that though corruption cannot be denied, but to be a potent enemy; yet when it is set upon by these graces, it will fall and bee deprived of the power it hath.

CAP. XXI. Mortification of sinne makes Christians live with comfort and die in peace▪

2 THis shewes unto us the way to leade a comfor∣table and a contented life, and to die a peaceable and joyfull death; it is chiefely when we finde the power of sinne mor∣tified and subdued by us, for what is it that will distract the minde, and disquiet the con∣science more then sinne will; this is that one thing that doth separate God from us, and us from God;* 1.423 and is the cause whereby we are plunged into so many feares, and why our minds hang in suspence, and that our hearts are often pierced through with many sorrowes, wee would have fewer cares in getting of

worldly things; lesse feares in heaping them up, and bee very little disquieted at their losse; were it so, that there were not in us a covetous heart,* 1.424 were we but crucified unto the world,* 1.425 and the world unto us; then would we be friends of God, and this would follow, that we would be at enmity with the world, there would be no heart bur∣nings,* 1.426 nor malicious speeches and cruell deeds; were it not from those lusts that warre in our members, were there a meeke and a quiet spirit which is much esteemed of God; while Acan was in the campe, and his sinne not discovered, nor found out, there was no peace to the campe, nor pow∣er to prevaile against the ene∣mies; but when he was disco∣vered, and justly punished; then they went on and pros∣pered; so likewise while sin

is not acknowledged, nor a holy revenge taken against it; so long there is no peace in the conscience; but if that our hearts be once wrought to a holy indignation for our of∣fences, then feare not but there is way made for the en∣trance of that peace of God which passeth all understan∣ding; therefore if we would have that peace that is frater∣nall among brethren, or that which is internall in our owne hearts, or that which is eternall with God for ever, then mortifie our lusts which are the causes at the first to deprive us of our peace, and while they live will be fomenters of our discords; but were they mortified, this enmity that they have wrought could not live: As Jonah said, cast me out, and the storme will cease, so say I, cast sinne out, and there

will be an allaying of all these garboiles that are in the world, and making up of that breach betweene God and us, they have a rule in Law mori∣tur causa cum corpore; that if the man die the suite falleth, so is it here, that if wee die to sinne, then this suite will fall betweene us and God; where there is no wood (saith Solo∣mon) the fire goeth out;* 1.427 so where there is no talebearer, the strife ceaseth: what is this wood but sinne, and what maketh so great a cry in the eares of God as sin doth? therefore take away sinne, and the contention will be at an end.

3. The third instruction that we may observe hence, is this; that it is an hard thing to mortifie our sin, it is as hard to finde out a disease as it is to cure it; the Philistins did quickly over-come Sampson,

when they found where his great strength lay; it is easie for a man in generall, to say that he is a sinner, and yet if you should runne over the Commandements, and come to particulars, he would cleare himselfe as not guilty of any, and say as the young man did, all these have I done; and like the Harlot,* 1.428 wipe her mouth, and say I have done no wickednesse; therefore your care must be to search out wherin the great strength of sinne doth lye, and there∣fore we must labour to take the light of the word to di∣rect us, and desire God that he will give us the light of his holy spirit to open our eyes, that we may bee able to see and know our owne sinfull hearts; and when wee have found it, set upon this worke with courage and resolution.

1. Againe, another thing

that makes sinne so hard to be mortified; as that marriage that is made betweene sinne and us:* 1.429 after the people of Is∣rael had mixed themselves a∣mong the Heathen, and made marriages with them; they were wonderfully hard to be brought to leave them;* 1.430 so when as a man is married un∣to his lusts; so it is a hard thing for a man to leave them, but now for a man to kill his wife, this is much more diffi∣cult. It was a hard matter to flesh and bloud, for Abraham to sacrifice his sonne, and yet at the commandement of God he did it; so must we doe, our obedience to God must exceed our love of our sinnes; though the matter be difficult, yet it must be done; as Iephtah when he had made a vow unto God, though it turned afterward to his great griefe, so to part with his onely daughter; yet

saith he, I have opened my mouth to the Lord, and I cannot goe backe, so may we, though that we finde the matter to be hard that we are about to doe, to leave that we love so deare∣ly, yet resolve and vow a∣gainst it: and when we have so done, then say as he did, I have opened my mouth unto the Lord, and I cannot goe backe, nor can I alter what is gone out of my mouth.

3. Another thing that ma∣keth this worke of mortifica∣tion; hard and difficult, is the close adherencie that sin hath unto us, it winds it selfe so a∣bout us, as the Ivy doth about the tree, till it eate out the heart and sap of it; so is it in this case, corruption doth cleave unto us so, as it is very hard to be freed from it:* 1.431 Ab∣ner when he fled from Joah, was so followed by Hazael, that he had no way to be freed

from him, but by sheathing his speare in his bowels, so it is in this case, there is no way to be freed from these corruptions, but by slaughter of them, they will not be dri∣ven away with neither faire nor foule speeches; you may scare away a dogge with harsh speeches, but you cannot doe so with a Lion; sinne is of the brood of the old Lion the De∣vill, that will not bee easily driven away, nor over-come; therefore seeing it is that doth so beset us, and doth cleave so hard unto us;* 1.432 let us shake off every thing that presseth downe, and sin that doth dis∣quiet us, but how; looking unto Jesus; the author and finisher of our faith, as they that looked on the brazen Ser∣pent, were cured of the sting that they had received of the fiery Serpent; so it is in this case, when we looke up to

Christ, he it is that can onely stanch this bloody issue that sinne hath made, in one word, frequent the meanes that God hath appointed for curing of your soules,* 1.433 the preaching of the word, when you come with faith, then there is hope of purging, the word hath a cleansing power in it, as the poole of Bethesda, when it was troubled,* 1.434 it had a healing vertue in it:* 1.435 so our hearts when they are troubled by the word God heales by it.

CAP. XXII. Our weaknesse appeareth in this, that we need the helpe of the spirit,

THis should teach us to take notice of our owne weakenesse, and how without the spirit of Christ wee can

doe nothing. We beare about an ignorant mind, a perverse will, violent pasions that have in them an aptitude to all sin, and wickednesse, that as A∣dams actuall sinne corrupted his nature; so our nature on the other side, corrupteth, and defileth our actions, so as the streame cannot be good, be∣cause the fountaine is cor∣rupt: fall wee may, but rise wee cannot, wee may plunge our selves deepe into the pit of finne, but to recover our selves, hoc opus, hic labor est: this is a worke beyond our strength; wee cannot contract uncleannesse upon our selves, but when wee have done wee cannot wash it off; and though we should use never so many outward meanes to that en••, yet were it not that the spirit goe along with us: though we wash our selves with snow∣water,* 1.436 our own garmēt would

defile us, and make us un∣cleane.

Therefore it will be neces∣sary that wee should examine whether we have the spirit of God, yea or no, which will be able to helpe up, and beare us out in this businesse.

1 It is the spirit of wise∣dome that doth enable us,* 1.437 to lay a sure foundation, and to make such battell against the strong holds of sinne, as these our lusts and corruptions can∣not be able to withstand;* 1.438 we have not received the spirit of feare, but of power, of love, and of a sound mind, where there is this sound mind, there must needes be power, and love, such is the force of the spirit, that it is set out, by the rushing of a mighty winde, and by the fire, a mighty ele∣ment, so as nothing that is combustible can stand be∣fore it.

Now when God shall say, awake O North,* 1.439 and come thou South, and blow upon my garden, when he shall call the spirit of bondage, which is as the North wind; to terrifie, and ama••e us, for our sinnes; and then shall send his spirit of adop∣tion, as the South wind to make us fruitfull, in repen∣tance, and in the workes of mortification; then I say are we furnished with this spi∣rit of a sound mind,* 1.440 wise∣dome is a distention, and mo∣ney is a defension, but the excellencie of knowledge is, that wisedome giveth life to him that hath it; much may be done with money, but more with wisedome, because money can neither slay sinne, nor assure us of life, but wise∣dome can doe both, wisedome will teach us to make provisi∣on for our latter end.

2 It is a spirit of holinesse,

and sanctitie, and that is the reason of an opposition, that there is unto sin in the soule, the spirit lusteth against the flesh,* 1.441 and the flesh against the spirit, and they are contrary one to another: as it is with a fountaine of living water, that if any filth be cast into it, it will worke it out, by the constant running of it, so it is with the spirit, that when any corrupt motion, is cast in∣to the heart, it will not leave untill it have purged it out; and the reason is, because there can be no agreement be∣twixt these, the one doth al∣waies seeke to dispossesse, and destroy the other, and therefore as it is when a wo∣man that hath decked her selfe; with beautifull gar∣ments, she will not come in∣to uncleane places, and na∣ftie company: so in this case; the holy spirit will not in∣dure

the heart, where he lod∣geth should be defiled, or that it should be a receptacle for uncleane lusts. For if Christ could not indure that his carthly Temple should be a den of theeves, much lesse wil he endure that his spirituall Temple should be a cage of every uncleane and noysome lust.

3 It is a craving spirit, it goeth out day by day, and doth crave assistance at Gods hands to helpe us against our corruption,* 1.442 it is the spirit that helpeth our infirmities, and maketh intercession for us; that as Hezekiah said,* 1.443 Lord we know not what to doe, our eyes are towards thee; what was that made him waite on God, but this spirit of grace and supplication: so say I, what maketh a Christian to lift up strong cryes and prayers unto God, when hee is assaulted by

the flesh, and to waite for strength from heaven; is it not the spirit, that putteth us upon it, and maketh us never to give over till wee find suc∣cesse from God; it is not the making of a prayer, that will serve your turnes, but the ha∣ving of the spirit of prayer, that is it that will helpe you,* 1.444 to wrastle with God with your prayers, and teares, as Iacob did, and not to give o∣ver like the importunate wid∣dow,* 1.445 untill you have your re∣quests granted unto you.

4 It is a cheerfull spirit that thought the worke be hard, and sharpe, yet it maketh us passe through it with much alacrity; and cheerfulnesse; it maketh us, while wee are breaking up the fallow grounds of our hearts, and while wee are about to cruci∣fie the flesh,* 1.446 & circumcise the foreskinne of our hearts, to be

cheerfull and rejoyce because the end of that is joy and con∣solation, for they that plow in hope & thresh in hope shall be partakers of their hopes. What maketh the marriner to passe through so many hard adventures, by sea and land, but hope of some great advantage that may be for his advancement: or what maketh the Souldier adventure him∣self, into the heat of the battel, but hope of a joyfull victo∣ry, and what maketh a Chri∣stian to take such paines with his heart, and to make such hot skirmishes against his lusts, but in hope of good successe, & a glorious victory? On the other side, there is no greater signe of an unmortified heart, then when hee is forced unto the worke, and drawne unto duty, as a Beare to a stake, out of slavish feare, and appre∣hensions of wrath: as Sa∣than

than saith in Iob; that skinne for skinne,* 1.447 and all that a man hath will he give for his life: a man will doe much in extre∣mity, which is not a free, but a forced service, but now if so he that there be a cheerfull spirit we are carried by it, to this duty, as freely as Abra∣ham was to the sacrificing of his sonne, not reasoning with flesh and blood, but out of the feare of God,* 1.448 the love of holi∣neffe, and the hatred of sinne: wee are as cheerefull at the death of it, as wee delighted sometime at the commission of it.

CAP. XXIII. An exhortation unto the duty of mortification.

FOr as much as wee are na∣turally slow unto this

worke of mortification, both in respect of that love we have unto our lusts, and also in re∣spect that Sathan, and our de∣ceitfull hearts, doe labour by all faire and possible argu∣ments to beate us off from this worke: saying, as sometimes Peter did unto our Saviour: Master spare thy flesh,* 1.449 this shall not be to thee: such sug∣gestions men have; when they are pressed unto duty, that they should spare that labour, there i•• no necessity of. Therefore it will not be amisse to quic∣ken you up unto this duty, by such considerations as these.

1 In regard of sinne, that if it be not mortified, wee doe highly displease Almighty God, therefore the Lord is said to ha••e iniquity, as that which is contrary to his Law, as that which is cursed of him, now that sinne is thu•• displeasing to him, will ap∣peare.

1 In regard of those sad Complaints and those pa∣theticall expressions that are used in Scripture, against sin, and sinners: when the sinnes of the old world grew to that height, that the whole earth was corrupt before God, and that the wickednesse of man was great in the earth,* 1.450 it re∣pented the Lord that hee had made man, and it grieved him at the heart, a deepe expressi∣on how much God is displea∣sed with it, now when God is said to be grieved, it is not in that he is subject to passi∣on, but after the manner of men, not secundum affectum, but effectum, as they speake in the Schooles, that as men are grieved when they are offen∣ded, so is God sore displeased with sinne.* 1.451 Forty yeares long was I grieved with this genera∣tion: then it was that hee sware in his wrath that they

should not enter into his rest, that after they had grieved him so long time together, his sore displeasure did arise, and so they perished in the wilder∣nesse:* 1.452 how was our blessed Saviour grieved when hee be∣held the City, and wept over it, saying, O Ierusalem, Ierusa∣lem, how often would I have gathered thee, as a hen gathereth her chickins, &c. What can be a greater griefe to a loving father, or a tender mother, than to see their Children not to harken unto good admoni∣tions, and exhortations; so is it unto Christ: when as wee turne aside, to the by-paths of sinne, it grieves him much, how doth God complaine of his people: O my people what have I done unto thee,* 1.453 testifie a∣gainst mee: now when we heare God to shew so much discon∣tent, in his be wayling of our sinnes; it should be a strong

motive, to make us to be waile our owne sinnes, and offences against God.

2 Consider that sinne is it, that doth separate God from us, and us from him; thence it is that sometimes God hath left his people:* 1.454 I have forsaken mine house, I have left mine heritage, and delivered the dearly beloved of my soule into the hand of mine enemy. It must needs be a great matter that makes a man to leave his house, and forsake his heri∣tage, either the house stands n••e••e untoward neighbours, or it is in a bad soyle, the water is nought, & the ground barren, or else it could not be a man would leave it; so here, when a man spends his life among notorious and wicked men, and shall be like the unfruit∣full ground;* 1.455 that bringeth forth nothing but thornes, and bryers, then it is to be

feared that the Lord will leave him, and will pull down the hedge of his providence, and cause all the beasts in the field to come and devoure;* 1.456 now when we see that Christ and sinne will not comply to∣gether; O labour then to mor∣tifie your corruptious, that se∣parate God from us, and us from him, and hinders good things from you.

3. Consider those grie∣vous punishments, which have fallen on men by reason of sinnes, both on whole Nations, and on particular persons; see how the foundations of the great deepe from below, and the windowes of heaven from above were set open by the sinnes of those times; how the clouds contrary to their nature dissolved into a show∣er of Brimstone, and fell on that sinfull City: in one word, wherefore was Kain smitten

with such feares? and Herod smitten with wormes, was it not for sinne?

Lastly, if God would ever have spared any, hee would have spared his owne sonne; but Christ undertaking to be∣come sinne for us, he must not be spared, but must suffer a sorrowfull, and a shamefull death for that cause: sure then if God have beene ever so se∣vere, that he would not spare sinne, it should be our care that we should not spare it.

2. Consider, that if you doe not mortifie your corrup∣tions, then you are first under the power and servitude of Sathan; he that walketh in sinne, is a servant of sinne, and while he promiseth liberty to himselfe,* 1.457 he becommeth the servant of corruption;* 1.458 for of whom a man is overcome, of the same he is brought in bon∣dage; for as it is with a ser∣vant,

hee doth not his owne will, but the will of his Ma∣ster; so is it with a man that is in bondage unto sinne and Sathan, is servant thereunto: as it is with a ship when the Rudder, and the Anchors, and Masts are broken, that it is carried whether the tempest will force it; so deplored is a man that is unmortified; he is carried whither the flesh and Sathan will have him led captive, he is at his will; but were the power of sinne mor∣tified, we should finde that these temptations would fall from us as the Viper from Pauls hand, and would not prevaile against us. Suppose a man have a strong house, and great fortifications about it, yet if there be but a servant within that can unlocke and unbolt the doores, there is no safety there; so suppose there be never so many good gifts

in a man, yet if hee have his corrupt nature unmortified, be assured of this then, that there is one within you, that will let in Sathan, who will seduce you to sinne.

2 If you doe not mortifie sinne, Sathan will make your soules his lodging. For as a mortifi'd, and a sanctifi'd heart is the seat of the Holy Ghost: so also an unmortified and an uncleane heart is the seate of Sathan. When the spi∣rit of God departed from Saul,* 1.459 then an evill spirit from the Lord troubled him: so it is in this case, that if Christ by his spirit dwell not in you, Sathan will take place, as it was said of Babylon, that shee was the habitation of Devils,* 1.460 and the kennell of every foule spirit, and a cage of every un∣cleane and hatefull bird, so a man that is not purged from his sinne, the strong man keeps

the house and all kind of lusts swimme in him: now then that these great enemies, and these noysome and hurtfull lusts may be destroyed, labour to mortifie your corruption, then will all these your ene∣mies be driven away, by the breath of the spirit of Christ, and the brightnesse of his comming.

3 In regard of our selves, if we doe not mortifie sinne, we cannot be but great losers by it:* 1.461 untill then the word is unprofitable it falleth upon us, till it mortifie corruption, as the raine that falleth on the barren ground, it bringeth forth nothing but bryars and thornes, fit for cursing; so all the gaine that you have, by the hid treasure of the holy Word of God, and this pearle of the Gospell, it is but the aggravation of your sinne, and a savour of death unto

you, so that this word that killeth sinne in others, doth but ripen them in you, and this word that is wholsome nourishment unto others, is but a potion of death unto you.

2 Untill sinne be morti∣fied you can have no true peace in your consciences,* 1.462 the wicked, saith God, have no peace: as Iehu answered the King, when he said, Is it peace Iehu, what peace, saith he, so long as the whoredomes of thy mother Iesabell, and her witchchrafts are so many: so say I, what peace, can there be, as long as lust, and the body of sinne doth remaine, what peace can there be in the heart of a man. As it was said, that in the dayes of Shamgar the high wayes were unoc∣cupied, and travellers walked through by-wayes,* 1.463 till I De∣borah arose, &c. sountill such

time as sinne is purged out, there is no peace but warre, no walking in those wayes of grace and peace, till there be a mortification of sinne; as you see it is, when that the high wayes are pestered with robbers, there is no safety to passe, in, or out: so when the high-wayes of piety are pe∣stered, with lust, so as the pas∣sages are stopped, and there will be no security, untill such time, as that these be cut off, but if that you can come to slay and destroy these enemies, that doe way lay, and fight a∣gainst the soule, I say then you may walke in safety; and the truth is, were we not ene∣mies unto our selves, we need to feare no enemy: our grea∣test and most desperate ene∣mies are those of our owne house, even such lusts as have their breath and breeding in our owne hearts.

3 The last great losse that wee doe sustaine by want of mortification is the losse of our soules, which is the grea∣test losse that can be: for if eve∣ry grasse pile in our fields were a precious pearle, and every stone in the streete were a diamond; and every eare of corne in our fields, were so many shining chryso∣lites, yet were they not all worth the soule: but now if a man should not endeavour to kill sinne, sinne will kill him. Suppose wee the most fearfull and dastardly man that may be, yet if he had this pro∣position made, if thou dost not kill mee I will kill thee, I should suppose that this would make him fight. I tell you brethren, that if you doe not slay sinne, it will slay you, and if you mortifie the deedes of the flesh by the spirit you shall live, but if

you live after the flesh, you shall dye.

CAP. XXIV. Containing a briefe explication of the last words of the (yee shall live) by way of mo∣tive.

I Have onely one motive to adde to perswade you to mortifie sinne, and that is the words of my text: if yee doe this, you shall live; life, as you have heard, is a large word, and doth sig∣nifie not onely the life natu∣rall, but that of grace and glo∣ry; now here I take it; for the life of glory, as standing in opposition to the death, that is set over in the former part of the verse, which is that eternall punishment in hell, which shall be certainly

inflicted on unmortified men, that live after the flesh, and this life that is set in oppo∣sition thereunto, is that life, that certainly may be obtai∣ned, by such as doe mortifie the flesh, and endeavour to destroy that body of sinne, now this happinesse that is here spoken of, if I had the tongue of men and Angels, yet could I not sufficiently set it out, yet to give you a taste of what is revealed, that you may guesse at what is not re∣vealed, but beleeved, and wai∣ted for, some thing the Scrip∣ture saith of it.

1 There shall be a perfect victory over all your enemies, over sinne that hath beene so turbulent; over death, that hath beene so fear∣full, and over hell that is so dreadfull, so as now wee may boast,* 1.464 as he that putteth off the harnesse, and triumphs,

because that his warfare is ac∣complished, and our sinnes are pardoned:* 1.465 here the Church triumphant, doth change their swords into Scepters, their corslets into Crownes, and their garments rouled in blood, into long white robes to follow the Lambe whither∣soever he goeth; now we may sing with the Saints, the song of Moses Haleluiah unto him that dwelleth in the highest, and to him that sitteth on the throne for evermore.

2 There shall be a resting from all our labours, from all our workes, either of body or of mind, so farre as they did consist in our seeking, for the preservation of our present beeing, or from the attain∣ment of our future well-being: here it is laid upon us, to eate bread in the sweat of our faces: and to indure heat and cold, hunger,* 1.466 and naked∣nesse,

but there shall be an end of all these, poore Lazarus shall rest in the bosome of rich Abraham, and all the blessed Saints shall sit downe with Abraham,* 1.467 and Isaack, and Iacob, in the Kingdome of God: here there is our worke of faith, and labour of love, our hope waiting for the ac∣complishments of the promi∣ses, and our teares of godly sorrow unto repentance, ari∣sing from a bleeding, and bro∣ken heart: but there our faith shall be turned into vision,* 1.468 our love and hope, into fruition, and then all teares shall be wi∣ped from our eyes, doubtlesse such a rest there is for the people of God.

3 There shall be the visi∣on of God, that is, wee shall be brought into the presence of God, and shall see God in Christ, the beames of the Deity shall be so resplendent

from Christ his humanity, as that wee shall see him; as wee are seene; there fore our Saviour prayeth that where hee is,* 1.469 there they may bee also, that they may behold his glory: a glimps of this there was in the transfi∣guration, when Peter said, it is Good for us to be here, and in that of Saint Paul, when hee saw things unutterable.

1. We shall see with grea∣ter inlargements of know∣ledge. No Eagles eye shall be so strong that can looke on the Sun, as ours then that can looke upon him, at whose presence the sight of many sins would vanish into darknesse. If Adam in the state of nature could understand so much of God, as to give names unto the creatures; sure in the state of glory, there will bee a great augmentation of that fight; so that he that was an

unlearned man, shall know that at once that many agreat Doctor have been many yeere bearing their heads about.

2. Againe, in respect of the sight, this sight must be glori∣ous, the light of the Sunne is no more to be compered unto it, then the light of the Candle is in the light of it: no, nor as one observeth well, it is tan∣quam unus maximus Sol, all the whole heaven, it is, as it were nothing but all glorious Sun.

4. Lastly, wee shall enjoy the fruition of God,* 1.470 quod ori∣ginatur in visione perficitur in fruitione; that which is begun in the vision of God, shall be perfected in the fruition of God: Dives saw Abraham a farre off, and Lazerus in his bosome; but what was this to Dives, it was no ease to him, but as we shall see him, so wee shall enjoy him; hee will love us with an ever∣lasting

love, and we shall live with him for ever;* 1.471 nay wee shall be abundantly satisfied with the fulnesse of his house, and he shall make us drinke of the rivers of pleasure, for at his right hand is fulnesse of joy and pleasure for ever∣more.* 1.472 If a man had a certaine measure of joy in heaven, were it not full, it would not con∣tent the minde of a man, and if he had fulnesse, were it not perpetuall; it would not give content, but now seeing this joy is both perfect and perpetuall, there will bee full content in it.

To conclude all, blessed and happy are all those that have mortified this body of sinne, out of an hatred and holy indignation against it, they are carefull to sinne no more; for they shall live a life of grace here, and life of glory hereafter.

FINIS.

Errata.

PAge 4 line 26 for but of sin, read because of sin pag. 13 l. 20 for from him, r. from himselfe l. 21 for him r. them pag. 14 l. 7 for in r. into l. 11 for last∣ly how r. lastly see how, for how he r. how this ene∣my l. 14 for and this r. this pag. 16 l. 12 for to meete r. doe meete p. 19. l. 6 for and there r. and thence p. 20 r. 6 for some little r. to some little sin l. 7 blot out (that) p. 21 l. last for it is said r. it is said of fame p. 22 l. 25: for continuance it r. continuance in it p. 73 l. 16 for are neare r. are more neare p. 74 l. 4 for it is r. so it is p. 83 l. 25 for this rule r. these rules and l. 26 for ground and r. ground of, and l. last blot out (so) p. 110 l. 2 for no r. neither p. 113 l. 14 put out (one) p. 128 l. 4 for it r. and p. 149 l. 21 for sin r. sence p. 154 l. 18 for he r. we p. 193. l. 1 for articular r. particular p. 208 l. 3 for go r. and go p. 210 l. 16 for then r. that p. 223 l. 2. blot out he. p. 225. l. last blot out (all)

Notes

• * 1.1

  James 4.1.
• * 1.2

  James 3.15.
• * 1.3

  Vers. 17.
• * 1.4

  Prov. 1.31.
• * 1.5

  Vers. 7.8.
• * 1.6

  Vers. 10.
• * 1.7

  Vers. 11.
• * 1.8

  Deut. 30.19.
• * 1.9

  1 Who this enemy is.
• * 1.10

  Corpus mortis est cuncta pec∣cata: multa enim unum corpus sūt, singula quasi mem∣bra uno au∣thore in∣venta Am∣bros. vid. locum. Infelix est homo ho∣spitem se∣cum ha∣bens pec∣catum per∣quod ad il∣lum adi∣tum habet Satanas. Gloss.
• * 1.11

  2 Where he lodg∣eth.
• * 1.12

  2 Sam. 12.
• * 1.13

  Rom. 7.24 Jer. 19 9.
• * 1.14

  Dolus la∣tet in uni∣versalibus.
• * 1.15

  Numb.
• * 1.16

  Psal. 4.4.
• * 1.17

  3. The meanes how lust doth for∣tifie it self.
• * 1.18

  Psal. 84.11. Ier. 9.27.
• * 1.19

  Dulc••ores a fonte bi∣buntur a∣quae.
• * 1.20

  Psal. 39.6.
• * 1.21

  Luke 10.
• * 1.22

  1. By the fruitfulnes of sinne which doth ap∣peare.
• * 1.23

  Jam. 1.15. By its ex∣pedition in the pro∣duction of sinne.
• * 1.24

  Exod. 1.19.
• * 1.25

  2. In the increase of sinne.
• * 1.26

  Gen. 18 20.
• * 1.27

  Amos 5.1
• * 1.28

  13.16.
• * 1.29

  Gal. 5.19.
• * 1.30

  3. In the constance of it.
• * 1.31

  2. Tim. 3.13.
• * 1.32

  Jer. 4.14.
• * 1.33

  Esa. 51.20.
• * 1.34

  2. King. 10.4.
• * 1.35

  The pow∣er of a King. Rom. 5.21
• * 1.36

  1. Sam. 8.10.
• * 1.37

  Inimicus noster mo do rex mo∣do Tyran nus Sen. Ep. 96.
• * 1.38

  Rom. 6.13
• * 1.39

  Judg. 16.19.
• * 1.40

  Judg. 9.15 Eadem libido do∣minatur, nec Regum purpuras times, nec mendicati∣um cento∣nem sper∣nit. Herr. Ep. 9^. 2^. Of the Law. Rom. 7.23
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  1. Lust would a∣bolish Gods law.
• * 1.43

  Rom. 3.31 2 Tim. 3.6
• * 1.44

  Gal. 5.24.
• * 1.45

  Psal. 95.11
• * 1.46

  2. Lust frameth a new rule.
• * 1.47

  Esa. 50.11
• * 1.48

  3. It co∣lours all with faire pretences
• * 1.49

  Prov. 28.13.
• * 1.50

  1. Stout∣nesse.
• * 1.51

  Rom. 8.7.
• * 1.52

  Acts. 7.51.
• * 1.53

  Job. 21.14.15.
• * 1.54

  2. Thes. 2.4. Vult Deus fierl volun∣tatem suam superbus vult sieri suam. Ber. Ser. 4. vig. nat. Psal. 2.3. 1 King. 12.25. Vt melius posset resi∣stere reg∣no Juda, & ipsum infestare ae∣dificavit sortalicia.
• * 1.55

  2 Cor. 10.4.
• * 1.56

  Judg. 1.19.
• * 1.57

  Job. 41.7.
• * 1.58

  2 Experi∣ments of it.
• * 1.59

  Judg. 4.21.
• * 1.60

  Judg. 4.21.
• * 1.61

  3 The force and helpe it hath,
• * 1.62

  Ephes. 2.2.
• * 1.63

  1 Pet. 5.8.
• * 1.64

  Inv. Sat. 8
• * 1.65

  Hino ausi quod liceat. tunica pu∣nire mole∣sta Juv. Sat. 8. Host is cal∣lidus ta••da ad mortem supplicia conquirens animas cu∣prebat ju∣gulare non corpora.
• * 1.66

  Matt. 13 19.
• * 1.67

  1 King 2.23.
• * 1.68

  2 Tim. 3.8.
• * 1.69

  Acts 13.8.9.10.
• * 1.70

  Mat. 23.15.
• * 1.71

  Whence m̄e are rest∣lesse in sin.
• * 1.72

  Ps. 37.12.
• * 1.73

  Ps. 78.12.
• * 1.74

  Esa. 57. ul.
• * 1.75

  1 Tim. 6.10.
• * 1.76

  Iames 3.5.
• * 1.77

  2 Whence suddenly wicked.
• * 1.78

  Gen. 6.4.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  3 The rise of hypo∣crisie. Intus Ne∣ro, foris Ca∣to totus amb guus, pars prima Leo: postre∣ma Draco media ipsa chymera: Hier. ep: 5.
• * 1.81

  Luk. 16.15.
• * 1.82

  1 King: 21.9.
• * 1.83

  2 Sam. 15.8.
• * 1.84

  Phil: 5.15.
• * 1.85

  2 Tim: 3.13.
• * 1.86

  Meli••s est aperte pec∣care quam santitatem simulare: Aug:
• * 1.87

  1 Kings 146.
• * 1.88

  Act. 8.23.
• * 1.89

  Mat: 24.41.
• * 1.90

  Mat. 19.29.
• * 1.91

  4 How su∣spitious we should be of our selves.
• * 1.92

  Prov. 26.25.
• * 1.93

  Jer. 17.9.
• * 1.94

  2 King. 6.11.
• * 1.95

  Joel. 2.13.
• * 1.96

  2 King. 18
• * 1.97

  Hest. 4.1.
• * 1.98

  Deut. 19.18.
• * 1.99

  Non dicit Apostolus non sit, non habitet, hoc enim impos¦sibile, sed non regnet peccatum, &c Greg.
• * 1.100

  Mortifica∣tion is ex∣ternall.
• * 1.101

  Rom. 8.3.
• * 1.102

  1 Sam. 20.3.
• * 1.103

  Internall. Initiall.
• * 1.104

  Jer. 3.22.
• * 1.105

  Initiall. Generall. Luke 15.8
• * 1.106

  James 4.8.
• * 1.107

  Matthew 15.2.
• * 1.108

  Job. 1.14.
• * 1.109

  Matth. 26.73.
• * 1.110

  2. Speciall
• * 1.111

  Psal. 51.3.
• * 1.112

  2. Renew∣ed in case.
• * 1.113

  Daily in∣cursions & fruits of sinne.
• * 1.114

  1 Cor. 15.31.
• * 1.115

  2 In case of a relapse.
• * 1.116

  Joshu. 7.8.
• * 1.117

  1. Sam. 14 38.39.
• * 1.118

  Gen. 44.30.
• * 1.119

  Inartifitial Imperfect. Perfect.
• * 1.120

  2 King 21 13.
• * 1.121

  1 Cor. 13.9
• * 1.122

  1 Reasons why none perfect.
• * 1.123

  2 Cor 12.9 Haec prae∣sentis vitoe tuoe per∣fectio ut te imper∣fectum ag∣noseas.
• * 1.124

  Hic conten demus ut alibicoro∣nemur
• * 1.125

  Es. 6.5.
• * 1.126

  Rom. 7.24.
• * 1.127

  Vers. 25.
• * 1.128

  Dent. 7.22
• * 1.129

  The de∣grees of mortifica∣tion are some more temote, some more neare.
• * 1.130

  2 Pet. 3.18.
• * 1.131

  Eph. 5.11
• * 1.132

  Deut. 7.
• * 1.133

  Rev. 18.4 2 Cron. 19 2.
• * 1.134

  Prov. 18.19.
• * 1.135

  William Sparrow pascalis.
• * 1.136

  Rom. 13.14.
• * 1.137

  Luke 12.19.
• * 1.138

  1 Pet. 2.11
• * 1.139

  Job. 31.1
• * 1.140

  Psal. 39.1.
• * 1.141

  Pet. 4.23.
• * 1.142

  2 King. 6.32.
• * 1.143

  1 Cor. 9.27.
• * 1.144

  1 Degree. Heb. 12 4. Gal 5.17. Ʋenit ava∣ritia & ven∣dicat in me sibi sedem: jactantiacu∣pit dominari mihi. Super∣bia vult mi∣hi esse Rex, luxuria dicit ego regnabo, ambitto, de. tractio, invi∣dia & ira∣cundia cer∣tant in me ipso & de me ipso, cujus ego potissi∣mum effe vi∣deor. Ego quantum va∣leo resiste, renitor quan∣tum suvor dominum meum Ie∣sum reclamo (& paule post) dico non habeo regem, nisidominum Iesum, veni demine, di∣sperge illos vertute tua & regnabis in me, quia tu es ipse Rex meus. Ber. him. 4.
• * 1.145

  in me, quia tu es ipse Rex mous. Bet. him 4.
• * 1.146

  Matth. 11.12.
• * 1.147

  Luke 13.24.
• * 1.148

  Matth. 7.21.
• * 1.149

  Math. 7.22.
• * 1.150

  How the naturall & spirituall combate differs.
• * 1.151

  1 In the ground.
• * 1.152

  Gen. 39.
• * 1.153

  Anselme.
• * 1.154

  Jam 2.19.
• * 1.155

  2 In the seate.
• * 1.156

  Num. 13.32.
• * 1.157

  Mark. 6. Euseb. lib. 8. cap. 17.
• * 1.158

  Libido po∣tias quam iracundia tenebat im∣perium, & paulo post dicit au∣thor, quod Christiana continentia neque mor∣te, neque pecunia expugnari potest.
• * 1.159

  Gal. 5.24.
• * 1.160

  Luk. 23.12.
• * 1.161

  3 In the time.
• * 1.162

  Ro. 2.15.
• * 1.163

  Rom. 7.7.
• * 1.164

  4 In the end.
• * 1.165

  1 King. 21.29.
• * 1.166

  Heb. 12.11.
• * 1.167

  1 King. 19.11. &c.
• * 1.168

  Rev. 6.1.
• * 1.169

  Mat. 6.16.
• * 1.170

  2 Pet. 2.22.
• * 1.171

  Prov 23.34, 35.
• * 1.172

  5 In the event.
• * 1.173

  2 Cor. 12.9.
• * 1.174

  Gen. 25.22.23.
• * 1.175

  1 Joh. 4.4.
• * 1.176

  Psal. 78.9.
• * 1.177

  2 Cor. 10 4.
• * 1.178

  1 King. 18.28.
• * 1.179

  Damones de∣lectantur in sacrificiis de sanguine hominum, qui est no∣bilissima creatura ad imaginē Dei facta, & ideo in talibus solent dare responsa.
• * 1.180

  Lyra in lo∣cum.
• * 1.181

  Res ista fi∣dem facit a Romanis su∣peris insti∣tutum esse acceptum quod illi su∣per talia ludicra cele∣brantes nudi per urbem incedebant, a•• lavati flagellis ob∣vios cade∣bant. Pol. Vir. 7. lib. cap. 6.
• * 1.182

  Ioh. 7.17.
• * 1.183

  Act. 5.4.
• * 1.184

  Luk. 14.31.
• * 1.185

  Heb. 12.4.
• * 1.186

  1 Cor. 25.
• * 1.187

  2 Cro. 25.2
• * 1.188

  Mal. 2.3.
• * 1.189

  Prov. 15.8, Es. 66.3. Jer. 6.20. Amos 5.21
• * 1.190

  Rom. 2. ult.
• * 1.191

  2. Propos. Eph. 6.13.
• * 1.192

  How spiri∣tuall and carnall weapons differ
• * 1.193

  1 Sam. 21.9
• * 1.194

  Mat. 12.48
• * 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malum ••ri∣tur ex de∣fectualicuius causa, sed be∣num non nist ex causis in∣t••gris.
• * 1.196

  2 King. 22.34.
• * 1.197

  Judg. 20.16.
• * 1.198

  Heb. 11.1.
• * 1.199

  1 Cor. 2.12.
• * 1.200

  Eph. 6.12.
• * 1.201

  Josh. 7.8.
• * 1.202

  James 4.7.
• * 1.203

  Exod. 17.
• * 1.204

  An quia fu∣gisti ex acie putas to ma∣nus hostium evasisse li∣bentius te cons••quitur fugientem quam susti∣neat repug∣nantem. Ber. Ep.
• * 1.205

  Psal. 51.17
• * 1.206

  Psal. 57.16
• * 1.207

  ••s. 66.2.
• * 1.208

  The nature and necessi∣ty of con∣trition.
• * 1.209

  The nature of it, and first godly sorrow.
• * 1.210

  2 Cro. 34.27.
• * 1.211

  1 Sam. 24.5.
• * 1.212

  Psal. 119.136.
• * 1.213

  Jer. 9.1.
• * 1.214

  Rom. 8.26.
• * 1.215

  1 King. 8.38.
• * 1.216

  Jer. 31.18.
• * 1.217

  Es. 6.5••
• * 1.218

  Qui non planges p••••∣oa••a, non souti•• vulne∣ra, n••e anims lect••••nem. Ber.
• * 1.219

  2 Cor. 7.10 11, 12, 13.
• * 1.220

  〈…〉〈…〉
• * 1.221

  〈…〉〈…〉
• * 1.222

  ••a••. 10.12.
• * 1.223

  2 Cor. 35, 24
• * 1.224

  Ezek. 7,16
• * 1.225

  Acts 2.37.
• * 1.226

  Jer. 4.3.
• * 1.227

  Psal. 51.
• * 1.228

  Psal. 3 2.4.
• * 1.229

  Peccatum quod non pae∣••itentia di∣lus, tipsop••n∣dere in ali∣ud pecca∣tum trahit. Greg.
• * 1.230

  2 Sam. 6.6.
• * 1.231

  Ps. 90.11.
• * 1.232

  Gen. 41.31
• * 1.233

  Ber.
• * 1.234

  Audacior qui cum uno peccato der∣mit, quam qui cum sep∣tem hostibus Aug.
• * 1.235

  Acts 2.37.
• * 1.236

  2. King. 7.3 How was S. Aug. weak∣ned after his heart was broken for sin, how doth hee seeke out for help, he goes to A∣lipius his friend, hee goes up & downe and cannot bee freed with∣al his great words a∣gainst him∣selfe, quibus sententiarums verberibus me flagitavi. Yet never was at rest, but dryed out, quam diu, quam diu, cras, cras quare non modo quare non hac hora sini sturpitu∣dinis mea? &c. Aug. Lib. 8.
• * 1.237

  Matth. 7.
• * 1.238

  1 Thes. 5.3.
• * 1.239

  Jer. 48.11 Luke 17.27.28.
• * 1.240

  Nulli parcas ut soli par∣cas animae crudelitas il∣la pietas. Heir.
• * 1.241

  2 Sem. 16.10.
• * 1.242

  Esa. 1.16.18.
• * 1.243

  Ʋerus peni∣tens simper est in labore & dolere de∣let de prate∣ritis; laborat pro futuris cavendis. Ber.
• * 1.244

  Isa. 25.6.
• * 1.245

  Judg. 14.17.
• * 1.246

  2 Sam. 12 20.
• * 1.247

  Mat. 2.20.
• * 1.248

  Hos. 6.1.
• * 1.249

  1 King. 19 19.
• * 1.250

  Psal. 103.13.
• * 1.251

  Mat. 12.20
• * 1.252

  Mat. 11.28
• * 1.253

  2 Of shame
• * 1.254

  Job. 42.6.
• * 1.255

  Ezeck. 36.31.
• * 1.256

  Rom. 6.21.
• * 1.257

  Gen. 2.25.
• * 1.258

  Eph. 16.
• * 1.259

  Iob. 42.5.
• * 1.260

  Rev. 3.
• * 1.261

  Nu. 12.14.
• * 1.262

  Esa 6.5.
• * 1.263

  Iob 22.13.
• * 1.264

  1 Sam. 13.30.
• * 1.265

  Ph. 3.19.
• * 1.266

  Theatr. Hist. p. 533
• * 1.267

  2 King. 8.13.
• * 1.268

  Iob. 13.26.
• * 1.269

  Prov. 5.22. Nune pr••∣mam adver∣te sp••nsae ve∣recundiam, est expugna∣trix mal••∣rum, pr••pug∣natrix pu∣ritatis inna∣t••, specialis gl••ria, con∣scientia fa∣ma oustos, vitae decus, virtutis se∣des, virtu∣tum primi∣tia, naturae laus, & in∣signetotius honesti. Ber. in Serm. 86. Cant.
• * 1.270

  Iob 40.4.5.
• * 1.271

  3 Indigna∣tion.
• * 1.272

  2 Cor. 7.11.
• * 1.273

  Eph. 4.26.
• * 1.274

  2 King. 13.18.
• * 1.275

  4 Revenge.
• * 1.276

  2 Cor. 7.11.
• * 1.277

  Gen. 21.9.10.
• * 1.278

  Esa. 2.20.
• * 1.279

  Deut. 33.9.
• * 1.280

  Hier. Ep. ad Heliodor. Licet par∣vulus ex col∣lo pendeat nepos, licet sparse crine, scisiis vesti∣bus ubera, quibus te nutriit, ma∣ter ostondat, licet in li∣mine pater jaceat, per∣calcatum perge Patrē siccis ocults ad v••icillum crucis: evola solum p••eta∣tis genus, in hac re est esse crudelem. Hier. ibid.
• * 1.281

  1 Sam. 6.10.
• * 1.282

  Ps. 137.9.
• * 1.283

  1 A neces∣sity of th•• precept.
• * 1.284

  Ioel 1.8.
• * 1.285

  Neh. 9.1.
• * 1.286

  Ier. 4••.••7.
• * 1.287

  Psal 39.3.
• * 1.288

  2 King•• 5.••3.
• * 1.289

  Psal. 51.17
• * 1.290

  2 Of the meanes.
• * 1.291

  2 Cor. 7.11.
• * 1.292

  Num. 7.27.
• * 1.293

  1 Cor. 9.
• * 1.294

  Ier. 51.4.5.
• * 1.295

  Psal. 84.6.7
• * 1.296

  3 Of our actions.
• * 1.297

  Psal. 66.1••.
• * 1.298

  Gen. 21.
• * 1.299

  Luk. 16.15.
• * 1.300

  Es. 33.31.
• * 1.301

  Jam. 4.8.
• * 1.302

  Mat. 12.33
• * 1.303

  4. Of the way that is made for Christ.
• * 1.304

  Esa. 5.7.15 Luk. 14.15
• * 1.305

  Eph. 3.17.
• * 1.306

  Esa. 1.16.18.
• * 1.307

  Exod. 3 3.
• * 1.308

  Eph. 4.22.
• * 1.309

  Gal. 6.14.
• * 1.310

  Rom. 6.6.
• * 1.311

  What kind of death the death to sin is.
• * 1.312

  Josh. 23.13.
• * 1.313

  Jer. 4.4.
• * 1.314

  Gen, 34.25
• * 1.315

  Exod. 4.26.
• * 1.316

  Pro. 14, 10.
• * 1.317

  Mat. 8.26.
• * 1.318

  Luke 1.6. Gen. 5.24.
• * 1.319

  Is. 11.6.
• * 1.320

  Is. 58, 6.
• * 1.321

  Zach. 3.1.
• * 1.322

  Neh. 4.18.
• * 1.323

  2 Sam. 6.20 21, 22, 23.
• * 1.324

  Luk 16.15.
• * 1.325

  Acts 21.12 13.
• * 1.326

  Acts 8.39.
• * 1.327

  2 Cor. 〈…〉〈…〉 5.
• * 1.328

  Matth. 10.
• * 1.329

  Jam. 1: 2.3.
• * 1.330

  1 Cor. 13.
• * 1.331

  2 Sam. 19.35.
• * 1.332

  vers. 37.
• * 1.333

  Rom. 8.23.
• * 1.334

  Amos 2.13.
• * 1.335

  Judg: 16.3.
• * 1.336

  Prox. 3.5.
• * 1.337

  Gal. 5.24.
• * 1.338

  Rom. 8.9.
• * 1.339

  Zac. 13.10.
• * 1.340

  Ioh. 3.6.
• * 1.341

  Act. 17.28.
• * 1.342

  2 Cor. 3.6.
• * 1.343

  Iam. 4.5.
• * 1.344

  Rom. 8.16.
• * 1.345

  Ez. 36.27.
• * 1.346

  Esa 41.4.
• * 1.347

  Ioh. 3.8.
• * 1.348

  Ioh. 16.8, 9, 10.
• * 1.349

  Ioh. 3.18.
• * 1.350

  Mar. 16.16
• * 1.351

  Eph. 2.12.
• * 1.352

  Iona 1.6.
• * 1.353

  Act. 9.1, 2, 3, 4, 5, 6.
• * 1.354

  Ioh. 16.2.
• * 1.355

  2 Cor. 10.4.
• * 1.356

  2 Cor. 3.8.
• * 1.357

  Heb. 4.12.
• * 1.358

  2 Cor. 4.7.
• * 1.359

  1 Cor. 3.6.
• * 1.360

  Ier. 23.29.
• * 1.361

  Num. 2••.1••.
• * 1.362

  Zach. 13.9.
• * 1.363

  Esa 27.7.9.
• * 1.364

  2 Chro. 33. from v. 1. to 14.
• * 1.365

  2 King. 6.33.
• * 1.366

  2 Cron. 28.
• * 1.367

  Isa 1.5.
• * 1.368

  Mat. 5.16.
• * 1.369

  Tit. 2.7.
• * 1.370

  Longum ••ter por praecepta offica••, & breve per exemplu. Sen.
• * 1.371

  2 King. 18.3.
• * 1.372

  2 King. 22.2.
• * 1.373

  Iam. 5.11.
• * 1.374

  Iob 1.21.
• * 1.375

  2 King. 6.22, 23.
• * 1.376

  Esa 30.21.
• * 1.377

  Esa 50.
• * 1.378

  Exo. 33.13.
• * 1.379

  Prov. 45.10. & 15.
• * 1.380

  Ioh. 8.44.
• * 1.381

  Eph, 2.1.
• * 1.382

  Iudg. 5.2.
• * 1.383

  Deut. 20.5, 6.
• * 1.384

  2 Tim. 2.4.
• * 1.385

  Col. 1.19.
• * 1.386

  Iudg. 14.5, 6.
• * 1.387

  1 Sam. 4.9.
• * 1.388

  Luk. 19.41.
• * 1.389

  Iudg. 5.23.
• * 1.390

  Iosh. 1.5.
• * 1.391

  2 Cor. 15.2.
• * 1.392

  Num, 14.9.
• * 1.393

  Deut. 2.30.
• * 1.394

  Esa 6.10.
• * 1.395

  Zach. 7.12
• * 1.396

  Ez. 36.26,
• * 1.397

  Amos 8.3.
• * 1.398

  Hos. 13.13.
• * 1.399

  Luk. 3.5.
• * 1.400

  Heb. 10.34.
• * 1.401

  Heb. 11.24.25.26.
• * 1.402

  Jer. 10.23.
• * 1.403

  Eph. 4.24.
• * 1.404

  Isa. 57.19
• * 1.405

  2 Sam. 12.26.
• * 1.406

  Gal. 5.13.
• * 1.407

  Acts 14.5.
• * 1.408

  Psal. 32. Psal. 77.
• * 1.409

  2 Pet. 2.20.21.
• * 1.410

  Gal. 3.11.
• * 1.411

  Heb. 4.16.
• * 1.412

  2 Cor. 6.12.
• * 1.413

  Gen. 34.1.2. Si tu otiose spectes otio∣se non spe∣cteris si tu curiose spe∣ctas curiose specteris. Ber.
• * 1.414

  Mat. 26.41
• * 1.415

  Jer. 48.10.
• * 1.416

  Mark 9.49
• * 1.417

  Rom. 12.1
• * 1.418

  ••ccl. 12.1
• * 1.419

  Phil. 2.12. 2 Tim. 4.7. 1 Cor. 15.
• * 1.420

  1. Kieg. 2.38.39.
• * 1.421

  2 Pet. 1.5.6
• * 1.422

  2 Sam. 17.16.
• * 1.423

  Es. 59.2.
• * 1.424

  Gal. 6.14.
• * 1.425

  James 4.4.
• * 1.426

  James 4.1. 1 Pet. 3.4.
• * 1.427

  Proy. 26.20.
• * 1.428

  Mat. 19.20 Prov. 3.20.
• * 1.429

  Rom. 7.4.
• * 1.430

  Ezr. 10.
• * 1.431

  2 Sam. 2.21
• * 1.432

  Heb. 12.1.2.
• * 1.433

  John. 17.17.
• * 1.434

  John. 5.4.
• * 1.435

  Chap. 22.4.
• * 1.436

  Iob 9.31.10.1.
• * 1.437

  How you may know that you have the spirit.
• * 1.438

  2 Tim. 1.7.
• * 1.439

  Can. 4.16.
• * 1.440

  Eccles. 7.12
• * 1.441

  Gal. 5.19.
• * 1.442

  Rom. 8.26.
• * 1.443

  2 Cor. 20.
• * 1.444

  Hos. 12.4.
• * 1.445

  Luk. 18.34.5.
• * 1.446

  1 Cor. 9.10
• * 1.447

  Iob. 2.4.
• * 1.448

  2 Cor. 7.1.2
• * 1.449

  Mat. 16.22.
• * 1.450

  Gen. 6.6.
• * 1.451

  Psal. 95.10, 11.
• * 1.452

  Luk. 19.41.
• * 1.453

  Mich. 6.2.
• * 1.454

  Ier. 12.7.
• * 1.455

  Heb. 6.7.8.
• * 1.456

  Esa 5.4.
• * 1.457

  Ioh. 8.34.
• * 1.458

  2 Pet. 2.19.
• * 1.459

  1. Sam. 16.14.
• * 1.460

  Rev. 18.2.
• * 1.461

  Heb. 6.7.
• * 1.462

  Esa 57. ult.
• * 1.463

  Iudg. 5.6.
• * 1.464

  1 Cor. 15.55.
• * 1.465

  Esa 40.2.
• * 1.466

  Gen. 3, 19,
• * 1.467

  Mat. 8.12.
• * 1.468

  Hebr. 4.9.
• * 1.469

  John 3.2. John 17.24.
• * 1.470

  Rabeus.
• * 1.471

  Psal. 36.8.9.
• * 1.472

  Psal. 16. vit.