March 2. 1671.  
IT is Ordered by the Lords of His Majesty's most Honourable Privy Council, that none shall Re-print or Import this Book of Mr. Andrew Grace, on Mortification and Contentment; nor any other of his Sermons, without the Licence of the Printers hereof.   

The Spiritual WARFARE: OR, Some SERMONS concerning the nature of Mortification, right exercise, and spiritual advantages thereof.  
Whereunto are added other two Sermons, concerning the mystery of Contentment.  
Being the substance of ten Sermons, never heretofore printed.  
By Mr. Andrew Grace, late Minister of the Gospel at Glasgow.  Col. 3. 5. Mortify therefore your members, etc. Heb. 13. 5. Let your conversation be without covetousness, etc. 
EDINBURGH, Printed by George Swinton, james Glen and Thomas Brown, ANNO DOM. 1672.   

Unto the sincere Sin-mortifying, and Soul-contentment-seeking-Christian.  
Dear and loving Friend,  
AS the name of the precious Author (who now enjoyeth what he then aspired to, when he preached these following Sermons) will, no doubt, ingratiat them to thee, so we are persuaded, that the divine Subjects here treated upon, when perused by thee, whose serious design is to study and aspire to what is here pressed, may not only prove effectual to increase thy esteem of the worthy Author, and thy respects to his Works; but also may highly advance thy soul, in thy begun work of mortification of sin, of dying to the world, and of having the world crucified to thee, that so thou may possess thy soul in patience, and sit down as a contented one, in every state whatsoever, good or bad, letting patience have its perfect work. O! how timely hath the Lord begun with the blessed Author, to make him not only acquainted in his own experience as a Scholar, with the hardest lessons of Christianity, but also to make him a practical Preacher of the spiritual and successful method of learning these so intricat lessons, and of the advantages of studying, or disadvantages by the neglect of the study of them. This we dare say, that in perusing of them, thou shalt find him a workman, who (if he were alive) needed not to be ashamed, nor afraid of thy censure, if thou be a real student in these spiritual duties thyself. For these two or three things (as eminent perfections in a youth) are most remarkable in him. First, that from the speculations and metaphysical contemplations of Schools, he was immediately, as it were, rapt, not only into the contemplation, but also soul experiencing and powerful preaching of the most mysterious points of Christian profession and practice. Secondly, that in the handling of these mysteries, he was free of all youthly vanity and affectation of humane literature, (though he had more than common abilities therein) and having renounced the hidden things of dishonesty, not walking in crafinesse, nor handling the word of God deceitfully▪ he preached the Word of God, not as the word of man, but as the Word of God, commending himself to every man's conscience in the sight of God. Thirdly, that he was gifted of God with such plainness of speech, and with such an open door of utterance, in delivering these mysteries, that he did out stripe and overreach many of those who entered into the Lord's Vineyard long before him, the Lord verifying that in him which is, 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty. All which singularities and eminencies of a spiritual Preacher, to have been his special mercy from the Lord, to fit him to be eminently a burning and shining light, for the space of about two years in our Western climate, is manifest from what of his Works have already come forth to the view of the world, and doth now further appear by these excellent and divine Sermons, upon these two most necessary, but little studied and less practised points of Christian Doctrine, viz. Mortification of lusts, and Spiritual Contentment, never heretofore Printed. Wherein the zealous servant of God endeavoureth to awaken this secure generation unto the study of these so excellent and necessary duties, by laying before us the necessity of these duties, and the advantages attending the study of them, and the prejudices and disadvantages accompanying the neglecters of the said's duties: As also, to encourage and strengthen in the way, all such as have begun the spiritual conflict against sin, and are aiming at perfection in the study of spiritual contentment. He not only presseth the duties, but also pointeth out the right means whereby a Christian may be helped to attain at last, victory over his lusts, and to sit down contentedly with Jonah under the shadow of his Gourd, Jon. 3. 6. And be satisfied with Elijah to hide himself by the brook Cherith, and to drink of the brook, and to have the ravens to feed him there, I King. 17. 3, 4. And to say with David in an universal resignation of himself to the will of God, 2 Sam. 15. 26. Behold, here am I, let him do to me as seemeth good unto him: And withal thou shalt find intermixed, soul-reviving and comforting resolutions, of the most pressing soul-exercises accompanying such as seriously set about these so much soul-concerning duties, of sins mortification and spiritual contentment under every lot. That thou may read with that same affection that the holy Author preached, and reap the same blessing which was with much prayer wrestled for by him to his hearers, wherein he was not unheard, is the earnest prayer of his soul to God, who is  
Thy servant in the Gospel of our dearest Lord and Saviour. A. S.   

THE SPIRITUAL WARFARE.  

SERMON I.  Rom. 7. 24. O wretched man that I am, who shall deliver me from the body of this death? 
WHen the sword of the justice of God was coming down upon us, than our blessed Lord jesus, in the infinite depth of his unsearchable love and compassion to self-destroying sinners, cried forth with a loud voice, that justice might hold the hand▪ And as that ram sacrificed for Isaac, so was he willingly content to be caught in a thicket, and to become a spotless and everlasting sacrifice for sinners. He was content to be bruised, that so we might pass free, and his Father's hand might be turned upon the little ones. But, notwithstanding he hath died for our sins, and risen for our righteousness, yet hath he given to all his followers a spiritual warfare to accomplish, so that they should be continually taken up in contending against principalities and powers, and spiritual wickednesses in high places; or, as the words are rendered by some, we conceive more appositely, in heavenly things. And certainly, there is no discharge in this war, neither any interruption while we are on this side of Eternity: We confess, God might easily have served an Inhibition on all our spiritual enemies, that they should no more oppose themselves against a believer after Justification, but He in the depth of his unsearchable wisdom, and, we may say likewise, infinite love towards his own, hath so contrived their way to heaven, that thorough many afflictions and tribulations in our spiritual warfare, we must enter there; It is much indeed for a Christian to die a victor after war, though not a triumpher; that must come after death, and the trophies and rewards of our victory, shall then be fully given to us, when our feet shall stand within the gates of the new jerusalem, and when we shall receive these two glorious and everlasting badges of our victory, a crown set upon our head, having this written upon it, It endureth for ever; A motto which could never be engraven upon any Crown here below; and a Palm put in our hands; and then indeed shall we sing, as those that divide the spoil, when we have led captivity captive, and fitten down upon a Throne which is established for ever. And we conceive, much divine reflection and holy contemplation upon that precious recompense of reward, and that high and unconceivable pitch of dignity unto which belivers and overcomers are to be advanced, would make us with much cheerfulness and alacrity undergo this spiritual warfare. And yet all our triumphing is not suspended, till our war be ended; believe me, there is more real joy in the victory and vanquishing of one lust, yea more divine satisfaction, in a serious pursuit and contending with them, though with very small success to our apprehension, than in the actual enjoyment and fruition of all thy lusts. Thou may hide sin under thy tongue, and have it pleasant to thy taste, yet at last it shall be as the gall of asps, and the poison of dragons. O! put on so much holy generosity and spiritual ambition, that though Satan should offer unto thee all the Kingdoms of the world, that thou may fall down and worship him, thou mayest cry forth in holy zeal and indignation, Get the hehind me Satan; O! that deceitful oratory and malicious guile wherewith he ensnareth immortal souls, and brings them into subjection. O! but the depths of Satan are subtle and great; And he is a man of understanding that can draw them out, and not be ignorant of his devices; and except we be helped by the candle of the Lord that discovereth the inward parts of the belly, to know these mysterious subtleties of him, whose name is A deceiver, they will remain still riddles and mysteries to us.  
But since we are compassed about with this body of death, and there is a law in our members rebelling against the law of our mind, we should be much in groaning for the day of our redemption, when the lawful captive may be delivered, and the prey taken from the mighty, and that blessed decree may come forth, O prisoners of hope, go forth and show yourselves. We are afraid that the Christians of this generation, have proclaimed a cessation of arms, and have concluded a treaty of peace with their lusts, and a league not only offensive, but (shall I add this) even defensive; not only, that we shall offend our lusts, but shall defend them: and if once we have sealed this treaty and agreement with our Idols, what can they require more at our hands? We conceive, we may sadly allude unto that word, that there is not one amongst forty thousand in Israel, with whom there is a spear and shield seen in contending in this holy warfare. O! can such a delusion as this overtake you, that ye can be an overcomer without fight; is your strength greater than those that have gone before you, that you think you can accomplish this war in one day, and pursue your enemies till ye overtake and consume them? O! when shall that day be, when we shall be groaning forth daily this mournful dittay, O wretched man that I am, who shall deliver me from this body of death.  
In the words we conceive first, there is a sweet and pleasant emphasis in that word (me) speaking so much, that if infinite power and grace were capable of any limitation, and there could be any bounds fixed to it, Paul did conceive he was the bounds and limits of infinite power and grace; if there were an impossibility for grace to save any sinner, it should be impossible for grace to have saved him who was the chiefest of sinners, and less than the least of all Saints. And if each Christian did look upon himself as the greatest debtor to the Justice of God, his debt to the infinite grace of God should appear more singular.  
Secondly, we may perceive, that a Christians happiness, doth consist in a sweet exchange of dominion and governments: Once sin doth reign in his mortal body, and he is under the dominion of his lusts, but then grace doth step in, and exauctorats and dethrones the former King, and doth reign in the temple of our heart. This is clear, Rom. 5. last, and that is a remarkable word which is there, that grace may reign, the word in the original doth signify so much, that grace may play the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this fullness of grace's dominion, is that, the Apostle would be at here. And certainly, there is no repentance of this exchange of Masters: There is much noise and rumour of complaints amongst people in these days of the exchange of governments, from one species of government to another, we shall leave these debates unto men who desire to exercise their spirits about them: but sure we are of this, that those who are given up to this change, shall have it pass as most legitimat and lawful, by the divine approbation, both of angels, and of the souls of just men now made perfect.  
Thirdly, the way that Paul taketh here to propose his complaint under the strong prevalency of the body of death, by way of question who shall deliver me? doth not import any hesitation about his persuasion of certainty, that he at last should sing a song of triumph over his lusts; but only that it would be among the richest and the most singular monuments and trophies of the victory of Christ, to save him. Paul did (no doubt) conceive that amongst all the royal monuments of Christ's conquest, that should be, as it were, hanged about the walls of that higher and glorious palace, Paul should be put in the highest place, as having least merit to bring him there, (if there could be any merit at all) and most love and grace.  
Now to come more particulary to the words, after Paul hath most divinely, set forth that woeful opposition and contradiction, that was betwixt the unrenewed part and the renewed, and what strong dominion sin had over him he doth in these words breath out a sweet desire to be delivered, not only from his actual corruption, but from his original guilt, which here he calleth the body of this death, not only because corruption is a thing which may be easily discerned and known to us, it being (so to speak) a thing which may fall under the object of our sight, being no spirit but a body; but also because of these great multitudes of corruptions that flow from that root of original sin, it having so many different members and parts which are so diversified and so complete, that they may make up a body, which body if it be entertained, shall certainly bring and occasion death. So when he is under the strong convictions of his guilt, and hath had a complete discovery of himself, you may see his exercise holden forth in these words, O wretched man, the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth one that is wearied with troublesome and continual combats, with little apparent success, and this doth certainly import that he was a man, much and continually taken up in wrestling against his corruptions, and endeavouring to bring them unto subjection unto the obedience of Christ jesus.  
And ye may see likeways in these words, the way that Paul took to overcome his lusts, he was much in the exercise of prayer; for the words that we have read are indeed a short and pathetic prayer. I conceive that word which is recorded in Isa. 38. 14. O Lord, I am oppressed, undertake for me, is a sweet paraphrase upon these words.  
Fourthly, You may see his great and principal suit to have been, deliverance from this body of death: this captive exile was hastening to be delivered, and looking out at the windows of his Prisonhouse, waiting till the Jailor should come and open the doors, and take his chains and fetters from off his feet: We confess these shall not be fully taken off, till we shall be passing thorough the door of our everlasting rest, and then that woeful and sad complaint shall take his everlasting adieu and farewell; for if we may speak so, the burial place of sin is before the door of our eternal rest, it than ceaseth to be, when we begin more eminently to have a being▪ But may we not be ashamed and blush, that we are not more in uttering those inexpressible sighs and groans of the spirit, under the conviction of our sinfulness, since this holy man, who had, no doubt, attained unto a great length in mortification, who had plucked out many right eyes, and cut off many right hands, and oft times returned victor after war, was so much in groaning under his corruption. O! but we have inverted strangely the way to heaven! I conceive practical Antinomianism is an Epidemic error in these days: Many think that it is below a regenerate man to mourn, and to sit down and lament over the body of death; we know not what it is to make our bed to swim with tears, and to be bedewing the way to Zion, when our faces are thither ward; ye conceive that it is a lesson to be practised, and learned by those in a lower class, and those who are learning (so to speak) the Rudiments of Christianity, and not to be exercised by those, who are now advanced unto the high class of Christianity, that being, (as it were in our apprehension) a degrading of yourselves from that pitch of perfection unto which in your imagination you have attained: but, believe me, it is a work not below the eldest Christian, nor above the youngest believer; and the more one be old in reality in Religion, this work will always be new in their practice. I shall only give you that divine counsel of a holy man, who desired Christians to set about the mortification of their lusts, as though they had never been taken up in that duty before; each day to set about to mortify, not as a proficient, but as a beginner, who hath never made any progress in that blessed work.  
Now in speaking upon Paul's exercise, which is here holden forth, that he was continually exercised in wrestling against those corruptions, and that body of death that was in him; we need not stand long to prove that it is the duty of a Christian to be so exercised and taken up; there is somewhat of that employed in that word, Act. 24. 16. And it is more clearly pressed, Col. 3: 5. Eph. 6. 13. and, 1 Cor. 5. 7. And, no doubt, if a Christian did reflect more upon the nature of sin, and consider that by it, difformity with God is increased, and precious conformity with him lost; and, did we take up sin in its woeful effects, that it worketh death, and involveth us under the curse of a living God, we would be more constant in this spiritual warfare. O! but Christians thorough want of the apprehension of these, are much disenabled to stand fast to that liherty wherewith Christ hath made them free, and ofttimes entangled themselves again with the yoke of bondage: So that I conceive if God were coming to give a name to the Christians of this generation, he might call us, Isfachar, because we do now crouch down under two burdens, and are become servants unto tribute; and even those that are more refined and tender in their walk in those days, he might call them Reuben, because they are unstable as water, which marreth their excellency.  
But that which first we shall speak to is, how the wrestle of a natural man against the body of death, and those corruptions that are within him, may be distinguished from the wrestle of one that is really godly.  
And first we conceive, that it is without debate and controversy, that a man altogether unregenerate, by nature's light may be put on to mortify (if so we may speak) and contradict those sins, which are most sensual and gross; natures light including an antipathy and detestation of those things within itself; though we confess, thorough the depravement of our nature, those sins, which fall under the sphere of nature's mortification, are now abridged unto a small sum, it being not now refined and clear, as it was when man was in the estate of innocence.  
Secondly, another sort may, from some common qualification, oppose some sins, as those that are of more heroic and refined spirits, will have detestation against covetousness and other sins of that nature, and so in some sense may endeavour the mortification of these things.  
Thirdly, the same may a natural man do, by such a conviction of the holy Ghost, as is but a common work of the spirit, he may be put on to mortify these sins that are more visible, and some what gross in their nature, as is clear from the practice of those who cleanse the outside of the platter, and studies to have an outward conformity unto the law of God, notwithstanding of that inward and secret antipathy, against the strictness of his law; yea more, a natural man who hath some predominant evil, may endeavour and will attempt to wrestle against that sin, which is in a direct line of opposition against it; as one that is given to that vice of covetousness, he will study to mortify that vice of prodigality, those being two opposite vices. Now from all these we may conclude, that upon every opposition which we use against our corruptions: it is not safe to infer, that we are really engaged in this spiritual warfare; it being, we think another thing then the most part of us do imagine it to be: And we confess, it is a difficulty even to attain that length of endeavour in mortification, which the natural man by these things which we have spoken may attain to. But for the difference betwixt their debates, the first is this; that a natural and unregenerat man, doth mainly wrestle against these sins, that are outward and more gross, and not so much against those sins that are inward, and falls not under the eye of man: we do not deny but a natural man may wrestle against vain thoughts, and have some small opposition, against the stirring of corruption within his own bosom, but we conceive, that there are these two secret sins which a natural man is not at all taken up in wrestling against, at least very little, viz. his original corruption, and his unbelief; whereas one that is really godly, is much taken up in bearing down these. Paul is here taken up in wrestling against his original sin; and David, Ps. 51. 5. compared with ver. 2. and 7. is likewise taken up in wrestling against it; and that good man that is recorded in the Gospel, who cried forth, Lord I believe, help my unbelief, was much taken up in wrestling against his unbelief; and, David, Ps. 77. from the beginning to the I0. verse and forward: and certainly, one that never was taken up in wrestling against these two (at least in some small measure and degree) he may hesitate much whether or not he was ever seriously engaged in this holy warfare. O! but if many that pass under the notion of Professors were posed, when they did enter into the lists with original corruption, there are many who without breach of truth might say, they never knew what it was to contend against it: And this certainly speaks forth much of our ignorance of original guilt; And believe me, there is more difformity unto the Image of God in original sin, then in a thousand actual outbreakings: And it is but in vain for a Christian to attempt the mortification and cutting off of branches, till once he study to pluck up the root, which doth bear wormwood and gall.  
A second difference is this, a natural man wrestleth against his corruptions, rather because they bring him under the stroke of the justice of God, than because they are contrary to the holiness of God: Hence is it that the most part of a natural man's wrestling is, when he is under affliction; somewhat of which is pointed out, Ps. 78. 34, 35. Now this difference is clear in joseph and Paul, who made the holiness of God, the great topics and common place whence they did produce all their arguments for contradicting sin, as Paul in this Chapter, and joseph in that precious sentence, Shall I do this, and sin against God? but Cain, who was a man cut off from the right hand of the Lord, had another principle of contradicting and wrestling against his lusts, My punishment is greater than I can bear, Gen. 4. 13. And hence is it that a natural man doth never oppose sin, as it is a cause to interrupt fellowship and communion with God, or from that divine principle of Christ's love constraining him: O! but the principle of a natural man wrestling against corruption, be selfish and low! and if there were not a hell, and a place of torment, natural men would take a latitude to themselves not to mortify sin. But sure it argues a divine and heroic spirit, and most suitable to them, who have Christ in them their hope of glory, that though there were neither any regard or remuneration of their obedience, neither any punishment of their disobedience, yet simple desire to please God, and not to profane his holinsse which he loveth, doth tie them to obedience. I may confidently say, that these who never knew what it was to have that threefold cord, and that precious triple chain, binding them to obedience, and inducing them to mortify their lusts, to wit, the holiness of God, the fear to interrupt communion and fellowship with him, and the love of Christ, they may question whether or not ever they were seriously engaged in this holy warfare: But withal we do not deny, but the fear of punishment is likewise a most divine principle of mortification, in its own place; but except there be somewhat higher, it is not to build upon.  
The third difference is this, that a natural man studieth more to restrain sin, then to mortify it; for he is a man that resteth satisfied with the restraint of the actings of sin, though there be no mortification of that vicious inclination which is in the man: this is clear in Haman. Esth. 3. 5. in Saul. 1 Sam, 24. 16, 17. and following verses compared with 1 Sam. 26. 2. and in the Scribes and Pharisees, Matth. 23. 25. But, the mortification that the Gospel requireth, quireth is of a higher nature, Gal. 5. 24. where we are commanded to crucify the flesh with the affections and lusts; not only to restrain the acts, but to mortify the habits: we confess it is a difficulty to determine the difference betwixt the restraint of sin, and mortifying of sin, and this maketh it the more difficult, that sins which are really mortified, sometimes a Christian may be overtaken to commit, which I conceive seldom or never holds of sins that are more gross, but holds ofttimes of sins that are of a lower nature and degree. Yet, these things may a little point forth the difference, first, a Christian who hath sin mortified, is filled with much divine joy and satisfaction in the mortifying of it, which we conceive partly doth proceed from this, that a Christian, when he is honoured to mortify a lust, he ordinarily then receives the intimation of his peace and interest in God, in a more lively and spiritual way. And, secondly, because at that time also he doth receive much precious and sweet communion with God, his soul then is in life; somewhat of this is pointed out to us, Rom. 8. 13. and, Rom. 7. 24. compared with vers. 25. Thirdly, the difference may be known by this, that when a man hath been much in the exercise of fasting and prayer for the mortifying of such a lust and idol, and hath not attained to this with great facility, there is great appearance that upon the desisting of tentation, and the actings of his spirit to commit such a thing, such a lust is mortified, and not restrained only; there is somewhat of this pointed forth, Matth. 17. 20, 21. where it is said, that power of casting out of devils goeth not forth but by fasting and prayer. We conceive the place is principally to be understood concerning the faith of miracles, though by proportion and analogy it may hold of sanctifying faith: O! our lusts in these days do rather go out, then are cast out; they rather die to us than we to them. Fourthly, the frame of spirit which we have after mortifying of a lust, may let us see whether it be a real work, or only some restraint for a time; a man that doth attain such a length, as really to mortify and crucify any lust, is much taken up in the exercise of praise, Rom. 7. 25. 1 Cor. 15. 55, 56, 57 he is under conviction of his duty to bless the Lord though he is also convinced of an impossibility of blessing him as he ought to be: but we think, when lusts are restrained only, and not mortified, the man is not so much taken up in the exercise of praise. O! what heavenly Eulogies and Songs of praise have the Saints penned unto the unsearchable and omnipotent grace of Christ, when they have been enabled to overcome, and crucify a lust, Their souls have been enditing a good matter concerning the praises of the King, their tongue hath been as the pen of a ready writer. And this may, lastly, point out the difference; Sins that are mortified do not for the most part presently recur so, as to obtain victory over the Christian; we confess, Satan, to weaken our confidence, may assault us with tentations to commit that iniquity, that so we may be brought to call in question our real and spiritual victory over it: but if lusts be only restrained, it cannot be long away form obtaining victory: this is clear from Esth. 4, 10. compared with the following verses, as likewise from 1 Sam. 24. 16, 17. etc. compared with 1 Sam. 26, 2.  
The fourth difference; a natural man is not constant in his wrestling against his corruptions, but takes it by fits and starts, either when he is under affliction, or some other sad occurrence that doth befall him, or through some sharp and sudden conviction of a commonly enlightened conscience; but he that is really taken up in this spiritual warfare, hath a constancy in maintaining of it, at least in his endeavours: this is clear from Act. 24. 16. and Col. 3. 5. and indeed that woeful inconstancy that we have in this spiritual warfare doth evidence our little real engagement in the work. Are there not many here, who can interrupt the warfare many weeks, and yet not be much under either the discovery of their loss, or under any impression of sorrow because of it? Sure if this were believed, that there may be more lost in one day, than can be gained in many, we would endeavour to be more constant. O! but grace is a tender thing, and we ought to keep it as the apple of our eye. Alace, there are but too many, who slacken their endeavour against sin, and will lie idle many days, and yet are ready to think, that when they please, they can shake themselves of their lusts as at other times; but to these we shall only say this, beware lest that dispensation once meet you, that when ye shall begin to shake yourselves of your lusts and of your bands, your strength shall be gone from you, and then your enemies shall lead you captive, and put out your two eyes. O! but some times our corruptions get such advantage over us, that we may say, Vidio meliora proboque, deteriora sequor.  
The fifth difference, they go not about this warfare from a right principle, which the Christian doth, the one wrestles in their own strength, but the other resting upon the strength of jehovah, that everlasting strength, this is pointed at, Rom. 8. 13. there is a command, that a wrestling Christian studies always to obey: a Christian uses much that precious divinity of David, 1 Sam. 17. 45, 46. when they go to war. And alace there are many that are living under the apprehension of this warfare, who in the day of their accounts, we fear shall be found never really to have entered in the lists with principalities and powers and spiritual wickedness. And it is no wonder that many of us be foiled by the hand of our iniquities, we not having sitten down first when we engaged, to consult, whether we with our ten thousand, were able to meet him that came against us with his twenty thousand, we engaged without the apprehension of difficulty, and so no wonder we be overcome without much difficulty. Now examine yourselves, by these, whether indeed you be engaged in this spiritual warfare.  
Now that which, secondly, we shall speak to, shall be, to those advantages that a Christian may have by being continually taken up in this spiritual warfare. The first advantage is this, it is an excellent way to obtain victory over these lusts and Idols, wherewith we are beset: we conceive it is no wonder that this be the great and general complaint of Christians in these days, that they are led captive by the hand of their iniquities, and that the voice and noise of the spoiler is so much heard with them, because they are not taken up in a constant debating and contending with sin; there is somewhat of this pointed out to us, Rev. 3. 5. where though that promise be principally understood of the reward of an overcomer, when he shall be above, that he shall be clothed in white, yet we think it may include this, that a man that is in the way, and constant exercise of overcoming, shall attain to much divine conformity with God, and much divine difformity with the world: and to those who are much discouraged with their little success and apparent victory in this war, notwithstanding of their constancy in debate with their lusts, we shall only speak that for their comfort by way of allusion, which is Dan. 7. 12. Their dominion shall be taken from them, but their lives be prolonged for a season and time: the dominion of your lusts shall be taken away, though their lives may be prolonged for your exercise and dependence on him for a short time and season: ye may have tribulation in this spiritual warfare ten days, but be convinced of this that the day is coming; when ye shall sit down upon a Throne, after ye have overcome, as Christ also did sit down, after he had overcome; once ve shall stand and defend the field when all your lusts shall flee as chaff before the wind: albeit oftimes our discouragement speaks that word which Saul spoke to David, 1 Sam. 17. 33. (when we are to wrestle with the devil) thou art not able to go against this Philistine to fight with him, for thou art but a youth, and he a man of war from his youth: yet a Christian ought to answer, through God I shall do valiantly.  
Secondly, it is the way to attain much divine consolation, as is clear, Rev. 2, 17. To him that overcometh will I give to eat the hidden Manna, which is (as we conceive) in part, he shall have of the consolations of the holy Ghost, though it be principally understood of jesus Christ. O! what a divine contentment and unspeakable solace of mind doth a Christian attain by entertaining a constant enimity against his lusts. I am persuaded that that which doth interrupt a Christains peace much, is the interruption of that holy and divine enimity, which we ought to have against sin; believe me, there is more real satisfaction to be found in one days serious debate against sin, then in having an eternity of enjoyment of the most flourishing pleasures in the world: ye may sow in tears in this warfare, but ye shall only reap in joy: the first part may be true of the men of the world, in their pursuits after their pleasures, they do sow in tears; but it was never yet heard nor left upon record, that they did reap in joy; there was always a correspondence betwixt their seedtime, and their harvest; but there is a divine transmutation and disproportion betwixt the seedtime of a Christian and his harvest, unspeakable joy can spring off the root of their most bitter sorrows.  
Thirdly, it is an excellent way to maintain the faith of our interest in God, this is clear from Rev. 2. 17. where Christ giveth this promise to the overcomers, that he will give them a new name, which holdeth forth their adoption and interest in him, which no man can know, but he that receiveth it; and certainly there is nothing that over-clouds a Christians hope so much, nor darkneth his interest, as an intermission in this holy warfare. Yea more particularly he attaineth to the most certain persuasion of his victory over his corruptions: there is somewhat of this pointed out, 2 Tim. 7. 8. I have fought the good fight of faith, and hence he doth infer, that there is laid up for him a crown of righteousness, which doth certainly import and include in its bosom, that Paul upon his constant endeavour to wrestle against corruption, did attain to much certainty of overcoming. I think it is altogether impossible for a Christian, intermitting this holy warfare, to entertain any divine or assured persuasion, that there is a blessed issue and period unto his warfare. And we think it is from this, that of times his own cry out, who can stand before the children of Anak, and do conclude to make to themselves a Captain, and go back unto Egypt: though we think, that if we were constant in this, we would be taught, not only to entertain a holy undervaluing of them, but likeways a divine certainty of overcoming. I think a Christian hath not only that advantage by being constant in this warfare, that he is brought to an assured persuasion that he shall overcome, but likewise doth most sweetly conclude, that the strength of their corruption is gone, therefore they may go up and war with them.  
Fourthly, by maintaining this warfare, a Christian gets much experience; by it he attains to much distinct apprehension of the deceitfulness of him, who is the deceiver of the brethren. We are persuaded, that these who are constant in this warfare, can speak most to those singular subtleties of Satan, and can most distinctly fathom these deep devices of his; as likeways, they can most take up the unsearchable deceitfulness of their own heart: and there is, no doubt, no small advantage in the taking up of these two, both that we may be provoked unto self-diffidence, as likeways to have our confidence and hope much reposed upon jesus Christ, who is the Captain of our salvation, that we may be constrained in that day when the blast of the terrible one, is as a blast against the wall, and when the archer doth shoot at us, and grievously wound us, to go unto him, whose name is an everlasting strength, that so by his strength we may be enabled to overcome.  
That which thirdly we shall speak to, shall be, what is the reason Christians do obtain so small victory in this spiritual warfare: and in this, we shall not only speak to these moral and culpable causes, why Christians do not obtain much victory, but we shall likeways speak a little, to these divine and precious ends that God hath in denying victory to his own, who in some small measure are entertaining a constant enimity against their corruption. And as for the first, it doth proceed from too much self-conceit and presumptuous opinion of their own strength; I am persuaded, that that which made Peter so uncapable to resist the tentations of denying Christ, did much proceed from that word which is Matth. 26. 33. Though all men should be offended because of him, yet he would never be offended. Therefore we think, that the first and most excellent way to obtain victory is, to be dwelling under the apprehensions of our own weakness to overcome, that holy and divine paradox being always made true, that when we are weak, then are we strong: and we may enter into the lists with our corruptions, having no confidence in the flesh, but desiring in the name of the God of Israel to wrestle with the strongest Goliath that we meet with. O! but humility is a most sweet and strong armour, wherewith a Christian ought to be clothed, when he goeth to war: he must walk in that holy fear, which may be consistent with faith, and entertain so much faith, and spiritual confidence, as may not altogether cut off holy fear.  
There is a second cause, which is, too much intanglement with the pleasures, and affairs of the world: It is impossible for one who is taken up in the continual noise and buzz of things here below, to be an overcomer; hence Paul presseth, 2 Tim. 2. 4. that no man that warreth aught to entangle himself with the affairs of this life, that he may please him who hath chosen him to be a soldier; and that word, 1 Cor. 9 25. He that striveth for the mastery must be temperate in all things. O! ofttimes through the deceitfulness of the world and pleasures thereof, we are led captive by the hand of our iniquities, and do fall before our enemies. I know nothing so suitable and helpful for a Christian to overcome, then to be denied to these three cardinal and fundamental temptations, by which Satan standeth to allure us, which are the lust of the eye, the lust of the flesh, and the pride of life; that our eye may not take in, any sweet or pleasant representations of the transient vanities of the world, neither may our sensual appetite be taken with the taste of these bitter and most sour delights, neither may be ambitious in the enjoyment, and actual possession of them.  
There is a third cause, which is, that we are not taken up in the exercise of watchfulness: this is certain that the exercise of this grace, hath most divine influence for the overcoming of our corruptions, as is clear from Matth. 26. 41. and Mark. 14. 38. That aught to be the great Motto of a Christian soldier, which ought to be engraven upon his arms▪ Watch: Watchfulness is not only effectual for overcoming in this respect, that it doth discover unto us our temptations, when they begin to assail us, but likewise it takes up both the subtlety and strength of our temptations, as likewise it taketh up the weakness and inability in the Christian to resist that temptation; and if those three be attained, seldom or never is a Christian much foiled by the hand of his iniquities, therefore that which I would say to a Christian soldier, I would say unto all, Watch.  
There is a fourth cause, which is, that we are not much taken up in the exercise of secret prayer, prayer being indeed that noble and spiritual weapon by which Christians do overcome, as is clear from Matth. 26. 41. and 2 Cor. 12. 7. where Paul, when a messenger of satan was buffeting him, was constrained to beseech the Lord thrice▪ a practice much unknown by the most part of Christians, who know not what it is to pray without ceasing, when they are tempted much without interruption. I think of all the weapons that almost a Christian taketh to resist temptation, this is the most effectual; for when Satan seeth that a Christian improves the temptation so much for his own advantage, as to make it an errand to go to God, than he desists and gives over to contend: I confess a Christian may in so far glory in his infirmities, as they give him an occasion to converse more frequently with God, O! but had we spent more of our time in conversing with God, when we were alone, we might have attained many sweet trophies, and fruits of our victory, which now we have only in hope and expectation.  
There is fifth cause, which is, that we are not much taken up in the exercise of Faith, which is that general piece of armour that Paul doth prescribe unto the Christian, Eph. 6. 16▪ Above all things, taking the shield of faith, whereby ye shall be able to quench all the fiery darts of the wicked: there is that sweet note of commendation put upon this armour, that there is no temptation a Christian can meet with, but through the exercise of Faith, he may be able to overcome it: hence Paul saith, ye shall be able to quench all the fiery darts of the Devil: This piece of armour is not only defensive, but we may say, in some measure, it is offensive likeways: now Faith helps a Christian to overcome his temptations and corruptions, wherewith he is assaulted, not only by laying hold on the infinite strength of him who is the Captain of Salvation; but likeways, Faith is that grace which hath the most subtle and divine eye in taking up the strength of corruption: O! but a man much in the exercise of Faith, is a man that can pass a most accurate sentence upon his lusts and Idols wherewith he doth rencontre: there is nothing impossible to the believing man: and I think, if there be any grace by which a Christian doth ascend most to a divine similitude unto the omnipotency of God, it is by the grace of Faith: hereby is the Christians power most intended. O! but Faith will make those that are weak, strong: Therefore we would desire you to be exercising your confidence upon him, who is that munition of rocks, that so through him ye may overcome, as likeways through the word of your testimony.  
This lastly may be a cause, that after some small victory over our lusts, we are ordinarily entangled with security, not knowing what it is to make the victory over one lust, a sweet provocation to the overcoming of another. I think (if we may allude unto that word which is, Psal. 18. 37) it ought much to be the practice of a Christian, to pursue his enemies till he overtake them, and never to return again till they be consumed, that by the strength of him who is jehovah, we may run thorough a troup, and by our God we may leap over a wall. O! but constant exercise in this war, never proclaiming a cessation of arms, would make a speedy riddance of all our adversaries; he then should teach our hands to war, and by our arms a bow of steel might be broken. I think that which made David so little successful over his lusts after some small victory, was his security: as likeways in Peter. There is no discharge in this war till death, and then we shall receive our everlasting arriers for all our toil.  
Now to the second, those divine ends that the Lord hath in this, why Christians do not attain victory over their lusts, though in some small measure endeavouring constancy in war; it doth either proceed from this, that God knows that we can better improve a wrestling estate than an overcoming estate, while we are here below; we can better dispense with war, than we can with victory. Therefore, while we are travelling thorough this wilderness, he doth still keep us in exercise with serpents and scorpions: or it doth much proceed from this, that we may be kept in a constant dependence upon God, and may entertain a holy and constant correspondence with him: It is certain, that if we were not constrained to walk with God, through a principle of necessity, seldom would we walk with him through a principle of a Duty, or from a principle of love: for it is obvious to a Christian upon his secret search, that we walk most with God, when we stand most in need of him: It doth likewise proceed from this, that we may be kept humble while we are here below, and that we may not be exalted above measure; as also, that the grace and power of our blessed Lord jesus, in helping us to overcome, may be rendered more conspicuous and evident, this being the great stage in which Christ's power doth most eminently act and appear over our weakness, and the apprehensions of these insuperable difficulties, wherewith we are beset and oft overcome.  
Now to shut up our discourse, we shall desire, that once ye may give up your names unto jesus Christ, to fight under his royal banner, and believe me, though your corruptions were never so strong, yet at last he shall overcome them, the certainty whereof is made out unto you by this, that your blessed head, hath led captivity captive, and is now exalted at the right hand of Majesty on high: and the hope and expectation of that blessed issue may make you rejoice with joy unspeakable and full of glory.   

SERMON II.  Gal. 5. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
O! when shall that great and excellent wonder be seen in heaven, which john did see, Rev. 12. 1. 6. to behold the invisible Church, and those that are expectants of heaven, which is that woman clothed and adorned with that spotless and beautiful righteousness of a crucified Saviour, which is pointed out, by her being clothed with the Sun, and to be regulat by the Doctrine of the twelve Apostles, which are indeed those precious Stars that will bring us unto the place where Christ lies, and will sweetly conduct us unto him; and withal to have that great Idol under our feet, the world, the divine emblem of which is the Moon, because it is subject to many vicissitudes and changes, and hath most different and contrary aspects: though we conceive, that if many Christians were to be painted, we might fix the Moon upon their head, for they use not the world as their servant, but as their Master; Mortification is an exercise that doth not suit with flesh and blood, it is a hard saying to a man settled upon the dregs of nature, and yet incorporate in that old stock: O! but it is sad Divinity to many, that except one die with Christ, they cannot reign with him, we must win to the fellowship of his sufferings, and be conformable unto his death, before we attain to the resurrection from the dead: we love to divide those things that God hath conjoined, to take Christ for righteousness and salvation, but not for a King and for sanctification: And if it was an evidence unto wise Solomon, that she was not the mother of the child, who pleaded for the division of it, so it may be supposed, that he who will not take whole Christ, but would have him divided, is not one that is predestinated to the adoption of children: we confess there are many that love Christ's coat, rather than his graces, and if they pursue after those, it is more after those graces that are adorning then saving: And we conceive that there are these three graces that a hypocrite doth most pursue after; there is the grace of prayer, the grace of knowledge, and the grace of humility, and of the last we may say, a hypocrite may endeavour to personat it, but there is always within his bosom some convictions of this little attainment: it is impossible for a hypocrite to think himself nothing; and, O! that we could once attain to that precious length of Christianity, as to be entertaining a holy oblivion of our attainments, and a sanctified memory of our imperfections; that the former may be written, as it were in the sand, and the latter might be engraven in the fleshly tables of our heart, and kept constantly upon record: we confess there is not much of our leaf that withers in these days, but much of our fruit withers and decays: O! is not man become so brutish and ignorant▪ that he may be sent unto the beasts of the field to be instructed of that which is his duty: Solomon makes mention of four beasts upon the earth which are little and exceeding wise, Prov. 30. 24, 25, 26, 27, 28. all which may teach us some spiritual doctrine; first there are the Ants, who may teach us that grace of divine prudence, and Christian policy, in laying hold on our occasions and opportunities, who though they be not a strong people, yet provide their meat in summer; and no doubt, we should be fight with our spiritual enemies, while it is the day, for the night cometh wherein no man can fight: actions done in season, adds a great deal of lustre and perfection to them, every thing being beautiful in its season: Secondly, there are the coneys, who may teach us that grace of deny all, to distrust our own strength, and in the day of straits to run unto him who is that Munition of rocks, when the blast of the terrible one, is as a storm against a wall; for they being a feeble people, make their houses in the rocks; And no doubt, Atheism and Idolatry are the two great impediments of mortification, too much confidence in ourselves, which is Idolatry, and our too much diffidence in God, which is our Atheism. Moreover, we may go to the locusts, which would teach us that primitive grace of unity, who though they want a King, yet go forth by bands: and lastly, we may go to the spider, which may teach us that grace of spiritual mindedness, and of aspiring after those sublime and excellent things of God, for they are in King's places: and, O! to be more conversant with heaven, and those things that are above: this would make us to distaste these lower springs, and they would be to us as the waters of Marah.  
But to come more particularly to the words, you have many precious things concerning Mortification holden forth, which is that precious and cardinal grace of which we intent at this time to speak; you have the infinite advantage of this grace held forth, to wit, that such do meet with divine intimation of their interest in Christ, and that they are Christ's, which is indeed the high elevation of a Christian: And this is clear from the words, that such an one may from this gather, that his name was written in the ancient and precious records of heaven: And, no doubt, little divine wrestling with our corruptions, makes us to have the extract of our peace so often withdrawn to our sense: there is this held forth concerning it, the extensive nature of mortification, that a Christian ought not only to mortify the flesh, which is original sin, which is so called, not only because of that woeful knot of amity and affection that is betwixt us and our lusts, hence that word, no man ever hated his own flesh; O! those invisible knots of union that are betwixt us and our lusts; but it is so called, because sin hath contaminat the whole man, so that from the crown of the head to the sole of the foot, there is nothing that is not defiled, as likeways, because during our abode in those tents of mortality, we must have this woeful and sad companion▪ and there is an unchangeable and unalterable decree of heaven that during our time of Minority, we should have that bad associate; but more, a Christian should mortify his affections, which are his predominant lusts, to which our affections are so much joined, and our soul doth so much go out after; as also his lusts, which are the first motions and risings of corruption within one, and withal may comprehend the eschewing the first shadows and appearances of evil, Prov. 4. 14, 15. Enter not into the path of the wicked, and go not in the way of evil men, avoid it, pass not by it, turn from it, and pass away: our mortification should be als much of our invisible Idols, as our visible lusts.  
There is this likeways held forth, the difficulty and painfulness of this work under this notion of Crucifying, which was one of the most painful deaths: we conceive, that there are many who are of that man's humour, who wallowing upon the grass, cried forth, utinam hoc esset laborare: there is, no doubt, more difficulty in this then we apprehend, we must not lie in the bed of ease, if we intent to be mortifying Christians, we must wrestle as princes with God, till we prevail; the longsomeness of this work is also pointed at, under the notion of crucifying, it being a longsome death: we cannot ordinarily fight and triumph in one day; that ambitious letter of Caesar's will not hold here, Veni, Vidi, Vici; we must die mortifying and struggling with our corruptions, and when one of our feet is within the borders of eternity, to be sighing out that lamentation, O wretched man that I am, etc. You have also the intensive nature of mortification, that a Christian should be content with nothing but the death of his lusts, which is held forth in that word, crucify. O! to bind ourselves with a holy oath and vow, not to dwell in much contentment, till we have gotten the life of our predominant lust: we must not give our idols quarter upon the most plausible and fairest terms of subjection, otherways, if ye do, I shall not say that word which the Prophet spoke to Ahab, that your life shall go for his; but sure I am that confederacy shall be broken, and likely not without many sorrows to your spirits. There is lastly, the certainty of this victory held forth in that word, they have crucified; it is here in the preterite time, as it were already accomplished and brought to pass; and no doubt, this may make us to rejoice with joy unspeakable and full of glory, that once we shall have a triumphant song put in our mouth.  
Now before we shall speak unto any of these, we shall speak to some few things as previous to be known: We shall not dwell long in pointing out the nature of Mortification; we conceive it thus. It is a divine quality of the immortal soul derived from the efficacy and virtue of Christ's death, whereby the strength of sin is impaired, and its dominion taken away, so that we should not totally nor with full consent yield ourselves unto that iron-yoke of our iniquity: Neither shall we stand long to prove that it is your duty to be much in the practice of this duty: It is clear not only from Col. 3. 5. Mortify therefore your members which are upon the earth, but also from 1 Pet. 1. 15, 16. and, 2 Cor. 7. 1. it ought to be our great design and aim to bring all those things in subjection, which stand in opposition to jesus Christ, and it is the noble prerogative of those young men, 1 joh. 2. 13, 14. that they have overcome that wicked one, and hath in some measure trodden Satan under their feet.  
But we shall speak a little unto this, first, whether or not a Christian can fall again to the committing of that sin which once they have mortified and repent for, and withal hath received an act of pardon? We conceive indeed (so far as we know) there can be no explicit proof given of such a case in Scripture, that ever any of those that were heirs of the grace of life, did fall into that sin which they had once mortified and repent for: but however, we are confident to aver, that it is not inconsistent with a gracious estate, which we conceive is clear, not only from his names, but from his promises and from his commands; doth not that name, that he is a healer of our back-slidings, and the repairer of our breaches, and that name, he will multiply to pardon, speak out that a Saints relapsing into a mortified sin, doth not put him without hope, Is. 55. 7. Host 14. 4, but that he may have confidence that he shall not die but live, and declare the wondrous works of the Lord, though God may speak that word to him, which Absalon spoke to Hushai, Is this thy kindness to thy friend: and withal, do not his promises speak this, jer. 3. 22. I will heal your back-slidings; and do not his commands speak it, jer. 3. 1. 12. 14. 22. how often is back-sliding Israel exhorted to return, and he who imposed that commandment upon us, to forgive our brother until seventy and seven times, if he return and repent, will not his bowels be moved within him, towards a back-sliding heifer? But withal, to provoke you to beware of that sin, to sin after repentance and mortification, we shall propose these things. First, such a sin doth create and beget much hardness and stupidity of heart, so that our own back-slidings do reprove us, and become not only our sin, but our punishment; and when God hath spoken peace to us, should we again turn to folly? Secondly, there is this to dissuade you, that such Apostasy as this, makes a Christian to loss the sense and comfortable assurance of their Interest, so that sometimes they will be even razing, as it were, the foundations: O! but backsliders in heart are filled with the fruit of their own way, and are made to walk in darkness and to have no light: it is much for a Christian to keep fast his hands, when after this manner, he hath lost his feet.  
Fourthly, such an one doth ordinarily give much reins, and much liberty to his corruptions; that is indeed, their year of Jubilee and release, as is clear from jer. 5▪ 6. where these two are joined: and may not the nature and aggravating circumstances of that sin, make you to eschew it? is it not a sinning against light? is it not a sinning against God, after he hath appeared unto you twice? So that this may be the manner of your bemoaning yourself, If it had been an enemy that had thus done, O Lord, thou mightest have born it, but that it should be one, whom thou didst condescend to make thy familiar, and to take sweet counsel together with, that hath lift up his heel against thee; this no doubt is an iniquity of deep dye; and we shall only say this, that it is imprinted upon the effigy of godly judah, Gen. 38. 26. that after his first fall with Tamar, he knew her again no more: And, no doubt, it were your advantage to obey that counsel, let him that standeth take heed lest he fall..  
Now that which secondly we would speak to is, to propose something to you, by which you may know your growth in Mortification, since there are many that delude themselves in this, supposing that their lusts are really mortified, when they are but sleeping, and that they are really cast out, when they only go out for a season: those are they that are pure in their own eyes, and yet are not cleansed from their iniquity. And before we shall speak any thing to this, we would have you considering these things. First, that there may be a growth of leaves, where there is not much growth of fruit; a plentiful measure of profession, and yet much barrenness in practice; there are some whose leaf doth not wither, though their fruit doth much decay, who have many specious appearances, and yet cannot say that the root of the matter is with them; and with all we would say, that there may be some real growth to the fruit, when there is not much growth to the root, so that though we spread forth our branches, yet we do not cast forth our root as Lebanon; we grow sometimes more in prayer, and knowledge, and joy of the Holy Ghost, then in mortification and humility, though there be a promise for both their growthes, Host 14. 5. 6. Now there is this secondly, that we would have you knowing, that there is a divine necessity for Christians to grow somewhat in all the graces of the Spirit, and to bring forth fruits▪ even in old age, to be advancing in Mortification, to be ascending up in a divine conformity with God, till we shall be made like unto him: we confess indeed, there are some sad interruptions, when we almost forget that we were purged from our old sins; And this necessity of growth, appears not only from this, that Christ is the head of believers, and they his members; this similitude the Apostle useth twice to express Christians growth, Eph. 4. 15▪ 16. Col, 2. 10. and no doubt, since Christ is the head, and we the members, we must grow till there be a divine conformity and resemblance betwixt us and our head; and are not we predestinate unto this divine and noble end, Rom. 8. 29. and must not we purify ourselves, and endeavour to wash ourselves from our spots, through that precious blood of sprinkling, that we may be holy, as he who hath called us, is holy. And more, this is one end of that fullness, which was communicate unto jesus Christ our precious head, ever to make us complete, Col. 2. 9, 10. And as his fullness is for our growth, so our growth is for the making up of his fullness, Eph. 1. 23. Mystical Christ will not be complete, till once all his Members grow up to the stature of the fullness of jesus Christ, and so from that, there is such an invisible knot of union and supernatural relation betwixt us and Christ, that a Christian must grow, and if once the first draughts and imperfect lineaments of Christ's image be engraven on our soul, he will bring it unto perfection, since this is his noble prerogative, that his work is perfect. There is this also that speaks a necessity of a Christians growth in mortification, and all the graces of the spirit, that the faithfulness of all the persons of the blessed Trinity, is engaged for this, and is laid in pawn: it is clear that the faithfulness of the first person of the blessed Trinity is laid in pledge, from Psal. 92. 14, 15. they shall still bring forth fruit in old age, to show that the Lord is upright, or faithful: which we conceive doth relate to that promise made by the Father to the Son, in that ancient and eternal transaction, Isa. 53. 10. And is not the faithfulness of the Son laid in pledge, is not this commandment of the Father laid upon him, that of all that are given to him, he should loss none, but raise them up at the last day, Joh. 6. 39, 40. so that as Christ must be answerable to his charge, he must present all the gifted ones unto the Father, which presupposeth their growth in grace, and their being made meet for the inheritance of the Saints in light: and is not the faithfulness of the third person of the blessed Trinity likeways engaged in this? in that it is his great work, to apply Christ's purchase, to reveal unto us the whole mind of God, and to communicate all things that are needful for us to know, and to guide us in all truth joh. 16. 13. And if this be his work, will he not accomplish it, and bring it unto perfection? all which great works that are committed unto the Holy Ghost to do, have that sweet and precious result, growth in grace. There is this thirdly, that we would have you knowing, that there are some graces of the Spirit, of whose growth, before we can judge, there must be a time allotted; grace is not like the grass of the field, which groweth in a night, and perisheth in a night: it is a woeful practice among many, they begin to search their growth, before they have well begun to grow: we would rather counsel you to grow, then to search your growth; though it is indeed a Christians duty to take notice, to go up early to the vineyards, to see if the vine flourish, whether the tender grape appear, and the pomgranats bud forth; this is clear from Cant. 7. 12. and from Psal. 63 8. where David taketh notice, not only of his following after God, but that his soul did follow hard after him: but if in this we may allude, we shall say this unto you, judge nothing before the time, let your graces grow before you judge of their growth. And there is this lastly that we would say, that growing in grace and the fruits of the Spirit, is a mystery that is more taken up by faith, then by sense; we must grow by Faith, and by Faith we will best discern, especially under desertion, and when we are walking under a cloud, and Christ carves out bitter things unto us: we confess indeed, when we are dandled upon his knee, and our cup of divine consolations is running over, and he covereth to us a table in the wilderness, than our growth may be known by sense.  
But as to the question we proposed, we shall give you these evidences of your growth in Mortification: There is this first, those are admitted to read their names in those ancient and precious Records of heaven, and to know that they were engraven upon his heart, before ever the cornerstone of the world was laid; this is clear from Rev. 2. 17. and, 2 Tim. 4. 8. and the ground of it is this, that those who are wrestling as Princes with their lusts, and enduring the heat of the day, he lets them see a sight of the crown, and of that eternal felicity, that so they may endure that good fight of faith, and persevere to the end, that they may obtain that crown of life. And there is this ground of it also, because such are much in the exercise of those two cardinal and architectonick graces of the spirit, faith and prayer, by which much divine familiarity and fellowship with God is attained, and so faith doth increase with the increase of God.  
There is this second evidence, when our lusts have not such power to disturb us in holy duties, as in prayer, hearing and meditating; if you have dispossessed those unclean things, and can go about those duties, with a great deal of more divine serenity, and composedness of spirit; but if this be wanting, it is an evidence of no great growth in Mortification, as is is clear from jer. 23. 11. and Ezek. 33. 31. And we conceive, that this is an evidence of growth in Mortification upon those two grounds; First, A Christian that is much a victor in this blessed warfare, is ofttimes under the dreadful impressions of the Majesty and Holiness of God, by which those sinful stir and motions of his heart are much abated; by reason of his terror, he cannot endure himself to be with the fool in the ends of the earth, because such a one hath power over his spirit and rules over it, so that he is not like a city broken down and without walls. O! but it is much for one, to subject all his thoughts to the obedience of jesus Christ, to have nothing within him that lifts up the heel against the knowledge and excellency of jesus Christ: and by the way, it is a woeful and irrational evil, that we lodge Christ in our face, and in our mouth, we speak of him, and seem to love him, but we lodge idols in our heart, that glorious and excellent Mansion, which should be kept for that excellent guest, that immortal King of glory, who is the light of the higher House.  
There is this third evidence of growth, to be much in exalting and magnifying of Jesus Christ, and lifting up of that burdensome stone of his praise; this was an evidence of Paul's growth in Mortification, Rom. 7. 25. 1 Cor. 15. 56, 57, 58. O! but one that hath really tasted of that noble thing, mortifying and pardoning grace, their soul will esteem Christ matchless, and a divine necessity of speaking out his praise and setting him on high, will lie upon them: There are two special times, when Christians are put to a divine nonplus in speaking out his praise, and are constrained to cry out that word, Psal. 65. 1. Praise waiteth for thee, (or is silent) that is, it cannot be expressed. There is that time, when a Christian is caught up, as it were, unto the third heavens, and hath some eminent discoveries of God, than they are constrained to cry out, exalt thyself, O Lord; their thoughts are so high of him, that there can be no expressions found suitable unto his worth; And we confess indeed, it is hard, if not impossible, to commit any hyperbole in commending of him. And there is that second time, when Christians are able to turn the battle to the gate, and in some measure are enabled to conquer their spiritual enemies; then are they put to this, who can exalt him who is by infinite degrees exalted above our blessing and praise? Sometimes a Christian is put to that spiritual posture and heavenly frame, that he cannot make language of his thoughts of Christ, that though his heart could indite a good matter concerning the King, yet his tongue cannot be the pen of a ready writer.  
There is a fourth evidence of a Christians growth, when a Christian hath more spiritual discoveries and insight unto his corruptions, and is more wrestling against them: and we would have you considering these two things; 1. That discovery of bosom and invisible lusts, is that which we mainly take to be meant in this evidence, and wrestling against them; and there is this secondly, that all our victories over our lusts, should increase our antipathy against sin, and make us to be zealous, till once we shall obtain a complete victory, and shall have accomplished our warfare.  
There is a fifth evidence of our growth, when the remembrance of our former lusts and Idols, do not provoke desires, after the enjoyment of those things again, but rather doth provoke the exercise of sorrows, that ever that should have been our lot, to have been under the dominion of such lusts and Idols: O! but there are many, to whom remembrance of their lusts will provoke their affections, Ezek. 23. 19 21. and this speaks much strength of love, that the picture of his Idols, should so much inflame him, and gain his affections; O! but looking upon our old sins with an affectionate eye, speaks little growth in mortification.  
There is this last evidence of our growth, our high and majestic thoughts of Christ and his Word, for if once our humours be purged out, we shall then as new born babes, desire the sincere milk of the word; and I am persuaded, that as one doth obtain success in this precious warfare, he doth ascend in his spiritual conception of Christ; such an one is endeavouring that evangelic and heavenly captivity of affections, to have them all confined unto jesus Christ, that precious and excellent object: O! but one sight of jesus Christ, in his matchless and transcendent comeliness, to behold that divine contemperature, harmony and conjunction of all spiritual graces that are in him, would it not provoke us to cast away our Idols to the Moles and to the Bats, and should not they loss their beautiful hue and image? O! but eternally to contemplate that infinite Majesty that is in him, sweetly contemperat with his lowliness, so that we may say, there is both Majestic lowliness, and lowly majesty in him, to see likeways his infinite highness, and his matchless condescendency, to see his absolute Sovereignty, and his unparallelled humility, those things if once they were attained, might make us to cry out, who would not love thee, O King of Nations.  
Now that which we shall lastly speak to shall be this, to show unto you those things that speak and prove our soul-union and heart-conjunction with our Idols, that so we may be provoked to the mortification of them; There is this first, that we embrace our Idols after frequent convictions of the disadvantages of them, that after they have been seen in their own native colours, yet we dandle them upon our knee, like that word, Isa. 57 10. and that, jer. 50. 38. they are mad upon their Idols, demented in their pursuits after them; and no doubt this speaks a most unmortified frame, and one filled with the love of his Idols. There is this secondly, that speak it, our embracing of our Idols upon small tentations, like that, 2 Sam. 12. 2, 3. there are some tentations of our lusts to gain our affections, and some to gain our judgement; and to sin without the proposal of some great advantage, or some solacing delight or pleasure, speaks us most strongly united to our lusts. There is this thirdly, that speaks it, that infinite toil and labour that we expose ourselves to, to satisfy our lusts; you will see it Eccles. 2. where Solomon making pleasure and carnal joy his Idol, is put to much toil to satisfy it: and believe it, it is more easy to mortify your lusts, then to satisfy them, for that is impossible work: our Idols have two daughters that still cry, Give, Give: our Idols are like the grave, the barren womb, the earth that is not filled with water, and the fire, who never cry, It is enough: our Idols have two attendants, Impatience, and diligence; we will weary ourselves in the fire, to obtain satisfaction to our lusts; and if we do not attain it, we will curse our King, and look upward. There is this fourthly, that speaks our soul-union to our Idols, and it is embracing of them, after application of threatenings, against those who should embrace that sin; and yet, to commit this sin with lifted up hand, is indeed, to sport with the justice of God, or rather to put a bill of defiance in his hand, supposing that we are above the reach of his justice and power. And there is this fifthly, that speaks it, our kill of convictions, which tend to the discovery of the sinfulness of sin, and pressing upon us those duties, by which we attain to the Mortification of them; and is it not certain, that we kill our convictions in the birth, and makes them to prove abortive? Love to our Idols is that which kills our convictions, and our kill of our convictions, is the mother of our love to our Idols: And there is this, lastly, that speaks our soul-union with our Idols; those anxious sorrows when we miss the enjoyment of our Idols, we are then ready to cry out, It is better for me to die then to live: and ofttimes, when our Idols are taken from us, and are laid in the grave, our living lusts sit down, and lament over the grave of our buried Idols, crying forth, Ah, my Lord. And since there are such invisible, and woeful knots of union betwixt us and our Idols, we should endeavour to have all these knots loosed, and to have our soul united unto him, by those two precious and golden chains of Faith and Love, and to have our hearts a Bethel, a house for God, and a temple for the holy Ghost; and not a Bethaven, a house of Idols, and a cage for all unclean birds, that our spirits may be mansions for that eternal Spirit, and he may have an arbitrary power over us, and a negative voice in conducting us to heaven.   

SERMON III.  Gal. 5. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
MOrtification is that precious duty imposed upon man, not only by the law of Nature, but by the royal and excellent law of Grace. Doth not the law and light of nature instruct man thus, it is better to kill then to be killed; and certainly, except a Christian be the ruin of his iniquities, iniquity shall certainly be his ruin; we shall either sing a song of triumph over our lusts, or our lusts shall sing a song of triumph over us; and doth not that royal law of liberty and grace enforce this upon us, while it desireth, that we should crucify our members which are upon the earth▪ and be aspiring after a divine conformity with the Image of the invisible God; Though we conceive, there be some, that if they would retire themselves a little to behold those subtle and invisible actings of the mystery of iniquity within them and those deep devices of Satan, and how many strange Lords, beside jesus Christ, exercise dominion over them; they might be constrained to put in their amen unto that truth, that it is more easy for a camel to pass thorough the eye of a needle, then for such unmortified Christians, as many of us are, to enter into the kingdom of God. It is better for us to dwell in the house of mourning, then in the house of mirth, and we may say of much of the carnal joy that is amongst us, Such laughter is mad, and such mirth what doth it? we may wish for some retired cottage in the wilderness, where we may go aside, and spend our seventy years in the bitterness of our soul, and account it marvellous loving kindness, if we shall obtain hope in our end: It is without all debate, that the general and universal evil of our days is, that Christians are so little in the exercise of this precious grace of Mortification; we think, we take a greater latitude in our way to heaven, than that cloud of witnesses which went before us, did adventure to take: and it is certain, that if one from the dead were admitted to write Commentars' upon the disadvantages of satisfying the lusts of the flesh, they would point forth marvellous hurt and infinite loss in exercising any of those; as likwayes, if any from above were admitted to write upon the advantages of crucifying the flesh with the affections and lusts thereof, what precious commendation might they give to those that are exercised in those low, but exalting works of Mortification? Believe me this is most certain, that it is easier to mortify your lusts, than to satisfy them: for we conceive, that such an one who is spending his precious time in the satisfying of his lusts, doth spend his time betwixt these three, the impatiency of his lusts, which still cry forth, give, give; the impotency and weakness of the means he hath to satisfy such lusts, and the conviction of the impossibility of satisfying the insatiable desires, and infinite lusts of sin: anxiety and sorrow are the constant attendants of a man that is not studying to crucify his lusts and affections: and certainly, if we may allude to that word, Jer. 48. 10. Cursed be he that keepeth back his sword from blood, he is cursed, that doth not endeavour to crucify and bring low the seven abominations of his heart, that we may with Naphtali and Zebulun, jeopard our lives unto death in the high places of the field, and that there might be none of our lusts to cry forth within us, the bitterness of death is past; but may endeavour to cut them in pieces before the Lord. We conceive, this work of Mortification, is the most pleasant exercise of a Christian, if not in its own nature, yet in its fruits and effects.  
Now before we shall speak any thing unto those things which we proposed to speak of at the last occasion, we shall speak a little to this, what is the reason that Christians resolutions and purposes to quite such a predominant lust, and to forsake such an idol, do ofttimes vanish without any fruit? All these cords of divine resolution by which they bind themselves, are but as tow and flax before the fire of temptation, they decreeing many things which are not established: And we confess, this is so incident an evil unto his own, that sometimes they are resolved in nothing so much as this, to resolve no more; they in a manner give over the duty of resolution, because they are so short-coming in the duty of performance: And we conceive, that this is occasioned either through this, that Christians do not resolve upon the strength of a Mediator, or if they do resolve upon his strength, they are not much in the improvement of it for the bringing low of such an iniquity. And we conceive, this was the ground that Peter's resolutions were brought so much low, and were blasted; and this is somewhat pointed at▪ lsa. 40. 30. 31. where it is said ev●n the youths shall faint and be weary, and the young men shall utterly fall; the greatest natural abilities which might help men to run and not be weary, and the most promising evidences from themselves, shall fail and be blasted; but (as it is in the 31. v.) they that wait upon the Lord, shall renew their strength, even those who are denied to their own strength. And we conceive, that there are these two great mysteries of Christianity, first, to resolve so as being convinced of this, that we are not able, as of ourselves, to think one good thought: And, secondly, which is a little more mysterious, to believe that Christ's strength laid hold on by faith, is as effectual for the crucifying such a lust, as if it were our own proper strength and excellency: certainly, one that hath once swallowed this camel of Christianity, needs not strain at the lower gants of it: we would only say this by the way, study to flee comparative resolutions, for ordinarily these are much blasted, as was clear in Peter though all shall forsake thee, yet I will not: study to be positive in your resolutions, but beware of comparisons.  
This is likeways occasioned through this, that ordinarily they determine the mortifying of such a lust rather with their light than with their affections; as it is sometimes the exercise of a Christian, when he goeth to prayer for the mortifying of such a lust, his light prayeth more than his affections; and sometimes it falls out, that when light and judgement is praying for the mortifying of such an Idol, affection, as it were, entereth a protestation against the granting of such a desire, and in a manner saith, Lord mortify not such a lust. This we conceive was the case and practice of those who are made mention of, Ezek. 14. 4, 5. who came to inquire of the Lord, having their Idols in their heart: we may put our idols from our mind, but have our idols in our heart, when we come to seek the mortification of them; and we would only say this unto you, when ye begin to resolve, study to have your souls under a divine impression of the sinfulness of such a lust, as likeways under the infinite disadvantage of following such a lust: we conceive, that the ordinary time of a Christians resolution is, when they are blessed with the dew of heaven, and are admitted to taste of his sweetness; And ofttimes Christians resolutions are rather according to their present frame, than according to that which probably will be their frame ere long: And this is the occasion that Christians who are big in their resolutions, are often short and defective in their performances; or else we conceive it to be occasioned through Christians being too much given to slothfulness, and that woeful idol of self-indulgency, they resolve fair, but do not take pains to accomplish their vows; This is clearly pointed at, not only, Prov. 13. 4. where it is said, The sluggard desireth, but he hath nothing but more clearly, Pro. 21. 25. The desire of the sluggard stayeth him, and the reason is subjoined, because his hands refuse to labour: it is most certain, that except a Christian be diligent, he can never be a mortifying Christian; Mortification is not attained with ease, we must travel in pain, and have the pangs of the new-birth before Christ be form in us.  
And there is this lastly, which doth occasion it, Christians do not propose to themselves a sublime and divine end in mortifying of their lusts; and certainly we conceive, this is the most ordinary and incident case unto his own, we either propose this end in mortifying of our lusts, that we may have somewhat whereof to glory, and to make mention of our righteousness, even of ours only; or else we propose this carnal end, of studying to have a name continually amongst the living in jerusalem, lest that inward mystery of iniquity that is within us be engraven on our foreheads; and I think certainly, that name may be engraven upon many professors in this age, which jude giveth them, vers 12. of his Epistle, he calleth them twice dead, that is, not only dead in reality, but that through the deceitfulness of sin, they had even lost any name of living they likeways had, so that it was also evanished and gone away. I am persuaded, that were we known each one to another, as we are known to him, who hath those seven eyes that run too and fro through the earth, no doubt, we should wonder at the boldness of our hope: and laugh at the strength of our delusions.  
Now that which first we proposed to speak of from the words was this, the advantage which a Christian hath by the mortifying of his lusts, and being contiunally exercised in this precious warfare; and (as we cleared at the last occasion) the advantage of a Mortifying Christian was this, ordinarily such a Christian doth live under the impression of his interest in God, he is admitted to read his name written in the book of life: now this is clear from Rev. 2. 17. where he saith, to him that overcometh, who is in the way of overcoming, will I give a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it: as likeways from Rev. 2. 11. he that overcometh shall not be hurt of the second death: as also from 2 Tim. 4. 8. where these two are sweetly conjoined and linked together: and it must certainly be so, that a mortifying Christian is one that liveth under the divine impression of his interest in God, not only because of this, that one who is not mortifying his lusts, as it were, doth darken his hope and obscure his evidence; every day's intermission of mortification, being (as it were) a score drawn through the extract of our peace with God, so that in process of time that precious extract of peace becometh illegible unto us. And we shall say this, that a Christian who can keep the faith of his interest, without the exercise of Mortification, may suspect the reality of such assurance: mortification and assurance die and live together, are weak and strong together: But likeways it must be so, because of this, that ordinarily God rewardeth a mortifying Christian with the intimation of his peace, he takes them in unto the eternal purposes of his heart, and the secrets of his counsel, and lets him see his name written in the records of heaven, lest he should faint in the day of adversity, and so prove his strength to be but small: did ye never know what such a thing as this meant, that when ye were most serious in the exercise of Mortification, ye were admitted to behold that precious and everlasting hope? There is this second advantage that a Christian hath by being continually exercised in this blessed warfare, and it is this, Mortification is that grace which keeps all the graces of the spirit in action and exercise; it is that superior wheel, at the motion of which, all the inferior wheels do move; and if we may so speak, Mortification is this, it's all the graces of the spirit combined in one, and exercising themselves in one divine act; Faith is exercised by a Mortifying Christian, not only in this, in drawing furniture from Jesus Christ who is our head, but likeways, in that it is that defensive piece of armour, (it being called the shield of Faith) by which we quench the fiery darts of the Devil: this war will not proceed with much advantage, if faith be out of the field: So also the grace of hope is exercised by a Mortifying Christian, for this is its exercise in this blessed warfare, to hold up the crown of immortal glory in its right hand, with this motto engraven upon it, he that persevereth to the end shall be saved, and obtain this crown of life, which is the great encouragement of a Christian in this exercise: Likeways, the grace of watchfulness is exercised in this blessed warfare: for watchfulness (if so we may speak) is the centinel of the Christian, that standeth upon the watchtower, and giveth warning unto a Christian of the motions of his adversary; watchfulness warneth us when first corruption begins to stir: So the grace of love is much exercised in this blessed warfare; for a Christian where he beholds that divine and unsearchable compassion of Jesus Christ which he exerciseth towards it, in upholding it under its straits, that when the archers shoot at him, and do grievously wound him, that yet his bow should abide in its strength, this makes the grace of love to burn and live within a Christian. And lastly, the grace of Prayer is much exercised in this blessed warfare, for when faith begins to die, and hope begins to loss its courage, when watchfulness begins to sleep, and love begins to be remiss, and to wax cold, than prayer as a flying Cherub, doth go to the Captain of our salvation, and desireth that he might help them in the day of their need: prayer is the sweet correspondent of the Christian betwixt heaven and earth; prayer stayeth upon the Mount with Christ, when faith and watchfulness are in the field with our corruptions and lusts that are in us: and we shall only say this by the way, I know not whether a Christian be more obliged to Jesus Christ for justification than for sanctification; but we conceive it is better to conjoin those together, than to compare them one with another.  
There is this third advantage that a Mortifying Christian hath, such a Christian doth most ordinarily meet with most divine solace and intimate communion and fellowship with God; such a Christian is admitted to taste of the honey out of the rock, and to be satisfied with the finest of the wheat. Would ye know the reason why you have not been in heaven these many days? it is this, ye have not been fight these many days. Now this this clear from Rev. 2. 17. where that promise is given to the mortifying Christian, that he shall taste of the hidden manna, which is the sweetness of jesus Christ: as likeways, Rom. 8. 13. If ye through the spirit mortify the deeds of the flesh, ye shall live: as also, Rom. 7. 24. vers. compared with 25. where wrestling Paul doth receive songs of everlasting praise put in his mouth: would ye know the person that is admitted to sing one of the songs of Zion, while he is in a strange land? it is the Mortifying Christian: for when he is in the pursuit of his enemies, he is then admitted to put out his singer and taste of the honey, that his eyes may be enlightened. There is a mortification that is pleaded for by many in these days, whose highest advancement in this precious grace doth not consist in that which it is, in knowing and being convinced of, and mourning over sin; but this is their Mortification, that one should be dead to the sense and conviction of sin: we shall pass no other verdict upon such Antinomian Mortification as this, but only this, it is indeed the Mortification of godliness, it is a crucifying of repentance and holiness, it is a kill of the new man within a Christian, as likeways a quickening of the old-man in its lusts and affections; this Mortification is no other thing but Satan transformed in an angel of light, and this is a piece of that new Gospel which is so much preached in these days, which if an angel should bring from heaven, we ought not to believe it: this is no new light, but old darkness covered over with the vail of a glistering light. O! study to be much under the impression of the bitterness of sin, that so ye may taste of the consolations of the holy Ghost.  
There is this fourth advantage that a Christian hath by being continually exercised in this warfare, which is, that such a Christian hath distinct and perfect discoveries, not only of the deceitfulness of his own heart, but also of the subtlety of corruption and sin that doth assault him: a mortifying Christian is a most experienced Christian: this is clear all along, Rom. 7. where wrestling Paul hath so distinct discoveries of himself, as he saith, there being a law in his members rebelling against the law of his mind, and bringing him into subjection. And certainly, there is much precious advantage that redounds unto the Christian by being convinced of the deceitfulness of his own heart, and of that mystery of iniquity that is within him, for such a Christian doth attain to the exercise of the grace of humility: for when he beholdeth himself as in a glass, he cryeth forth, Woe is me, I am undone: I think it is in some sense lawful for Christians to practice much of Peter's divinity, which he had, Luk. 5. 8. Depart from me, for I am a sinful man; not that it was well argued by him, but it spoke forth the high apprehensions he had of the holiness of God, and the low apprehensions he had of himself: as likewise, such a Christian is much denied to his own strength, and so is necessitat to go unto one, on whom his strength is laid, as likewise such a Christian is much in the exercise of the grace of watchfulness; he is not ignorant of the devices of Satan, which make him to stand continually upon his guard, lest he be overtaken with the snare of the devil.  
There is this fifth advantage that a Christian hath by being much in the exercise of mortification, he doth attain to much divine conformity with God, and is made a partaker of the divine nature, of that invisible Majesty: this is clear from, Rev. 3. 5. where that promise, I will clothe him in white, is in a part accomplished to a Christian, even while he is in this valley of tears. And certainly, this is the compend and sweet epitome of all Christian advantages, to be made like unto the Majesty of God; and it is not a conformity unto him for a day but such a mortifying Christian, is most constant in keeping the divine lineaments, and spiritual characters of that precious image undefaced in him; as it is promised, Rev. 3. 12. Him that overcometh, I will make a pillar in the temple of my God, and he shall go no more out: And certainly that promise of stability, is in a part accomplished to a Christian, even while he is here below: what could a Christian desire more than this, to be admitted to partake of the image of the invisible God, and to be made like unto him?  
There is this last advantage that a Christian hath, by being continually exercised in this precious work of mortification, such an one hath his antipathy and hatred against sin much increased: would you know the Christian that liveth under the impression of the sinfulness of sin? it is the mortifying Christian. I think that vain distinction which Papists have, of mortal and venial sins, Christians in their practice do much allow and commend; there are some sins seems venial to them, which to commit and exercise, they take a latitude to themselves, as may be clear in this, a Christian will without much difficulty, if he be not tender, commit such things as are not consistent with the exercise of grace within him; he needs no other toleration but this, to have this made out to him that there is a consistency betwixt such a lust, and the living and spiritual nature of grace within him: but, no doubt, if we argued right, we should be provoked to desist from sin, even from the disadvantages that attend the pursuing after any lust.  
Now that which we shall speak to next, shall be this, what disadvantages a Christian hath by an interruption of this spiritual warfare, and not being much taken up in the exercise of Mortification. If this question were proposed to many, when they did last set some hours apart to mortify their sins? the most part should be put to a nonplus, not knowing the last time when they were exercised in this precious warfare. And I would only say this, a Christian that can interrupt the work of Mortification for some weeks together, may either suspect that grace is groaning within him, with the groan of a deadly wounded man; or else that he is not at all begotten unto a lively hope, there is no forloffe nor discharge in this warfare, but we must fight till once the one foot be within that place of everlasting delight.  
There is this second disadvantage that attendeth a Christian who interrupteth this warfare, ordinarily such a one doth contract much hardness and impenitency of heart; this was clear in the practice of David, who when once he intermitted this war, could write a letter to the kill of godly Uriah, and no mention of smiting of heart: This is certainly a constant attendant of one who is not mortifying himself, he maketh his heart die as a stone within him: the mortifying Christian keeps this holy Zeal within him, he hateth the garments spotted with the flesh: would ye read the original and rise of hardness of heart in these days amongst us? It is this, Christians are not much in the exercise of Mortification; And I believe the Gospel hath been preached nigh six thousand years, and it is much to be debated, if ever misbelief, and hardness of heart were so universal diseases among Christians as in these days: we think to win to heaven by guest, which maketh us so little intend this blessed work.  
There is this third disadvantage, that a Christian meets with, by the intermission of this warfare, and it is this, that ordinarily such a Christian hath his lusts most reigning and living within him: Sin will gather more strength, by the interruption of one day's exercise of Mortification, than ye can prevail over, by wrestling with it many days: This is that subtle dexterity of sin, it can recruit itself in few hours with much ease; and certainly, if ye be not constant in this warfare, it is like ye will not sing many songs of triumph over your lusts: he must be constant in this fight, who would be a triumpher in the fight: how long is it since ye set up an Eben-ezer to God, saying, hitherto to hath be helped me? and when did ye set up trophies and monuments of your victory? We think the Christians of this age, leave sewest and least trophies of their victory in the way to heaven, as ever any that went before them.  
There is this fourth disadvantage which a Christian hath, by the intermission of this warfare, and it is this, that ordinarily such a Christian liveth without sight of return, and overcoming at the last: A Christian who interrupteth this exercise of mortification, fighteth as we speak, with a doubtful war, not having determined whether the fight shall be in his favour or not; there is somewhat of this pointed out in the 1 Tim. 4. 8. where Paul fight in an agony, as the word importeth, persuadeth himself that he shall have that crown of righteousness, which is the suitable reward of a conquering Christian: and believe me, I know not what shall afford a Christian, more Christian peace and consolation than this, to believe, that be shall put all enemies under his feet, and make them his footstool.  
There is this fifth disadvantage, that a Christian interrupting the exercise of mortification hath, and it is this, that ordinarily such a one, when he is passing thorough the first and second gates of death, and when he is to render up an account of his stewardship, hath least persuasion of his interest in God. Would ye know the reason, why Christians die with so little faith of evidence? it is this, they have not been much in the exercise of Mortification; certainly, the conviction of short-coming in this duty, and the apprehension of eternity and of approaching judgement, are two sweet companions together: I think, next to Justification and Faith in jesus Christ, which is the hinge of all our consolation, a Christian hath most peace in the work of Mortification, in the day when he shall be standing upon that utmost line betwixt time and eternity. O! what consolation had old Paul, when he spoke these words, when he was ready to be dissolved, I have fought the good fight of faith; I doubt much, if ever Paul sang a song of praise upon a higher key, than when he sung that song, 2 Tim. 4. 8. I have fought the good fight of faith: Paul's heart was half transported, when he did reflect upon this, that all his lusts were dying and killed at his feet,  
And there is this last disadvantage that attends a Christian, who interrupts this warfare, that ordinarily such a one is much blasted of God, in the exercise of other graces; yea more, he is blasted in the exercise of gifts; these two losses will attend a Christian who interrupts this warfare: and certainly, if a Christian be blasted in grace, and be not blasted in gifts, it is one of the sorest strokes that can befall him; for ordinarily, it is a pillow sewed under out arm-holls, which maketh us pursue sin without fear: this is secretly hinted at, Eccles. 2. 9 where that which made Solomon rove after his Idols, was this, Also my wisdom remained with me: he was as wise a man now, as he was before. And certainly, when gifts are vigorous, and graces not, they may sit down and lament over themselves seven nights and seven days.  
Now we shall shut up our discourse at this time: we shall only speak a little to this, what may be spoken for consolation to those who are somewhat serious in accomplishing this warfare, and yet have not sensible advantage, nor success over their lusts, who have been toiling all night, and yet have catched nothing; And we conceive, that God doth ordinarily propose to a tender Christian these three divine ends, by carving out to them such a lot, first that he may be kept in a constant correspondence with the Throne of grace; he, in a manner, wounds us in our leg, that we may not wander much abroad from his Throne: and certainly, Christians may be convinced of this, that if they had their will in Mortifying, they would not be much in corresponding; which may be demonstrat unto you thus, because that which provoketh one to converse with God, is rather a principle of necessity, than a principle of love: a Christian will go six times to prayer, yea many times, from a principle of necessity, before he go twice from a principle of love and delight. Secondly, That the Christians faith may be put to trials and exercised, whether or not we will believe and rest upon him, notwithstanding that we see not Mortification growing within us: we confess, our little advancement in Mortification, is the foundation of misbelief: and certainly, to his own, God hath this design, even the trial of their grace, whether or not they will believe and hope against hope. Thirdly, The Lord doth it, because he knoweth that a Christian can better improve his little advancement in Mortification, than he can improve his great success; believe me it is certain, that in a Christians advancement in grace, it is more difficulty to bear it, than to bear his little advancement and progress in grace; and the great reason and occasion of it is, because ordinarily pride and arrogancy do blossom and spring off this precious root of grace; for what doth decrease to a Christian of the lust of the eye, and of the flesh, seems to accrease to the pride of life; for as the one seemeth to go down, the other doth ascend and go up. And to you who never knew what this exercise of Prayer and Mortification meant, (are there not many here who never knew what it was to have any change in their life?) We would only propose this unto you, did ye never know what it was to be under the impression of the sinfulness of sin? or, did you ever know what it was to water your couch with tears, under the impression of it? like that word, Psal. 32. 3. where David saith, When I kept silence, my bones waxed old, through my roaring all the day long. That word roaring speaks forth not only this, that sometimes a Christian doth rather mourn as a beast, than complain as a man, (roaring being the voice of a beast) but likeways speaks forth this, that sometimes Christians are under such an exercise, that the open field is a more fit place for them, than the secret retirements of their most quiet chambers. David was forced to roar as a beast, when the bones which are the pillars of his house, were waxing old and mouldering within him: certainly the day is coming, when ye who never knew what it was to crucify a lust, Christ shall crucify you upon that cross of everlasting pain, when he shall tread you in the win-presse of the indignation of the most High, when he shall make the arrows of his indignation sharp upon you; ye who will not quite sin, sin shall once be your eternal companion: and when Christ hath been inviting you so often to quite such lusts, and ye return so often an negative answer to him, this will be the sentence, which shall 〈◊〉 past upon you, Be it unto you, even as you will, they are joined to Idols, let them alone; and certainly, when Christ ceaseth to be a reprover, that man is in a sad and desperate estate. O! that ye might once fight this good fight of faith: your scent doth remain with many of you; are there not many here who never knew what it was to spend an hour in secret wrestling and debating with their lusts? The strong man keeps the house, and so all is at peace with them, there is no going out, nor coming in at the gates of their city, but peace is as it were, exactors of that house, and those bear sway within it. O! cursed be that peace which shall end in everlasting war with God. Would ye know the exercise and case of those who are in everlasting chains? We can represent it under nothing so fit as this, it is infinite justice and infinite omnipotency, wresting and crushing finite and sinful man; sometimes the pestle of divine wrath coming down upon one part of his body, and at another time upon another; they are now living an endless life of death, and are spending their days in a dying life, they shall be eternally dying, and yet never able to die. Are there not some of you, who are so joined to your Idols, that if Dives should come from hell and preach this text to you, Crucify your lusts, ye would stop your ears at that precious exhortation. Ye may hide sin under your tongue, but be persuaded, that at last it shall be in your belly as the poison of Asps, and as the venom of Dragons. And we would leave this advice and counsel upon Christians, who have begun this precious warfare, stand fast to the liberty wherewith Christ hath made you free, and be not entangled again into that yoke of bondage. Sin is a yoke that neither we nor our fathers were able to bear; and we desire you to meditate upon this advice, Study to be as much in mortification, and in the exercise of this duty, as if ye were to obtain salvation by works; but withal, study to be as much denied unto those things, and to have as low an esteem of yourselves, as if ye were bound to do nothing, or had done nothing at all: study to work as one that is a legalist indeed, and one who desires to maintain good works, but study self-denial, as one that hath fled for refuge unto that blessed hope that is set before you. Christ is standing at the end of the walk of a Mortifying Christian, with a crown in his right hand, and he desireth us to persevere unto the end; that we may obtain that immortal crown: one day with precious Christ, shall be an infinite recompense of all our toil; and the more exercise of mortification you are put to, heaven will be more sweet and delightsome unto you.   

SERMON IU.  Gal. 5. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
SUch is that universal stupidity and hardness of heart that hath overtaken the professors of this generation, that if Christ should come from heaven and read over unto us the complete rol of our iniquities, and show unto us these records, in which all our wander are written, the most part of us would not be much affected, not much in the exercise of sorrow. No doubt, it is easier for a camel to pass thorough the eye of a needle, than for stupid Christians, such as we are, to enter into the Kingdom of God. It is one of the mysteries of his overcoming grace, that he hath not broken these two precious staffs of beauty and bands amongst us, that he hath not broken the covenant of his peace, and ceased to entertain so near a relation betwixt himself and us. As likeways, it is a mystery of his love, that we are not made eternal monuments of the justice of God, and this Motto engraven upon us, behold these that made not God their refuge: God is glorious in the exercise of all his holy attributes, but in none more, than in the exercise of his patience and long-suffering toward us; and in a manner he darkeneth the glory of his justice, and casteth a vail over his spotless holiness, that the exercise of the attribute of patience and long-suffering, may be rendered more conspicuous. I only pose you with this question, is not mortification a mystery unto your practice? Can such a delusion as this overtake you, that ye shall reign with Christ, though your lust's reign with you as long as ye are here? It is certain ye know, that mortification is that precious exercise in which ye ought to be taken up: and I conceive, that there is only this difference betwixt sinning against Light, and that unpardonable sin against the Holy Ghost, that the sinning against Light, is a sinning against the common work of the spirit upon your understanding, but the sin against the Holy Ghost, is a sin against the common work of the spirit upon the affections: and no doubt, there is a near bordering betwixt these two, it is the first step to it, by which ye go up and ascend unto the acting of this sin. It is a faithful saying (saith the Apostle Paul) that if we die with Christ, we shall also reign with him; and we may likeways say, It is a faithful saying, that if we be not with Christ, and be not conformed unto him in his suffering, we cannot be conformed unto him, in the power of his resurrection: ye are all willing to take Christ as a justifier and as a Saviour, but unwilling to take him as a Sanctifier and as a Prince: but know this, that the gifts of this spotless Lamb, are so sweetly linked together, that they were like his own coat that was upon his body, which was without seam that could not be divided: and so except the whole gifts of jesus Christ fall unto us by divine lot, we can have no part nor portion therein: This Mortification is the compend of Christianity; and certainly, a Christian reading these words, he may stand amazed and be ashamed at his own stupidity, that interest in Christ should be connected with such a degree of Mortification, though we conceive, there be many who take to themselves the name of Christians, that never knew what it was to exercise themselves in Mortification.  
I shall only (before I speak to that which mainly we intent to speak to) press this grace of Mortification upon you by these things. First, This may enforce this duty of Mortification of lusts, because it is impossible for one to satisfy their lusts, let them accomplish never so diligent a search to find satisfaction to them; therefore ye would be undeceived and convinced of that delusion, ye conceive that if your lusts had their desire, they would be satisfied, but that is most clearly held forth to be false, Psal. 78. 29, 30. where it is said of their lusts, they got their hearts desire, and the word that is subjoined, yet were they not estranged from their lusts. Let a covetous man suppose this with himself, that upon the having of so many thousands in the world, his lust of covetousness would be satisfied, but job doth refute this, chap. 20. 22. saying, in the fullness of his sufficiency, he shall be in straits: It is easier to mortify your lusts, then to satisfy them. And this secondly we would say, that though ye hide sin under your tongue, and though it be sweet unto you yet know, that the day is approaching when it shall be in your bowels, as the gall of Alps, and as the poison of Dragons: know this for a certainty, that the momentany pleasures of sin which they afford unto you are not worthy to be compared with that eternal weight of unsupportable misery that shall be inflicted upon you. O! but it is a terrible sight to behold a living God entering eternally in the lists with a poor sinful sinner, to have omnipotency and justice fight against the dust of his feet. There is this lastly which we would say, not exercising yourselves constantly in this precious work of Mortification, doth interrupt much precious fellowship, that you might have with Christ; ye that are tasting of the sweetness of sin, cannot taste of the sweetness of heaven: this is clear, Rom. 8. 13. where mortifiers have that promise, that they shall live. And I shall only say this by the way, we conceive it to be a question that is difficult to determine, whether it be more for the advantage of one that is under any predominant lust, to have the objects upon which it seeds withdrawn, or to have them furnished, to feed upon: as for instance, if one be under the woeful predominant of pride, it is a question whether the want of occasion to exercise and feed that lust, be better, or to have it; proud Achitophel, when he wanted the objects upon which pride doth feed, he will go and strangle himself; and when we have them furnished unto us, what secret Idolatry, what desperate Atheism do we commit in the secret temples of our heart, and in the chambers of our Imagery? Mortify more, or ye shall pray less.  
Now that which we intent mainly to speak to, is that second thing which we poposed concerning Mortification, from these words, and it was the extent of Mortification, that they did not only crucify their predominant lusts, which are here called affections, because they are Idols, and these are linked together by that passion of love; but likeways they ought to mortify the first motions and stir of corruption, and all occasions to it, which are here called lusts: but moreover, one that is a spiritual mortifier, must mortify original sin, which is here called the flesh, as ofttimes it hath that name in Scripture, an exercise which is unknown to many, if not unto all: we think original sin but a Zoar, and it is hard indeed, to be convinced of the sinfulness of original sin, and to take it up in its native colours. Now in speaking upon the work of Mortification of original sin, we shall not insist long upon this, that it is the duty of a Christian to be exercised in the crucifying of this sin, it is clear from, Coll. 3. 5. where we are commanded to mortify our members; and it is clear from the practice of Paul, Rom. 7. 24. O wretched man that I am, who shall deliver me from this body of death? there is a strong Emphasis in the word me, as if Paul would have said, if infinite grace can have bounds, then, no doubt, sinful Paul is the bounds fixed to it.  
We shall for more clear speaking to this, first, speak a little unto this, what is original sin; and we conceive, that it stands in these, original sin is the imputation of that transgression of Adam unto us; for he being a common and representative person, we fell in his falling, and did stand in his standing, but likeways original sin doth comprehend this, want of original righteousness, man not being created after that noble pattern and divine Idea, the Image of God; man now carrieth but the image of God in his wisdom and in his omnipotency, but while he was in his primitive estate, he did carry an impression of the holiness of God: as likeways original sin doth comprehend this, a proneness to the committing of all evil, as also an ineptitude and unfitness for the doing of any good, and this is that which we are all by nature. The first part of original sin is clear from Rom. 5. 12. and 14. verses. And the rest may be gathered from many places of Scripture, but is comprehended in that one word, Eph. 2. 1. We were dead in sins and trespasses: one can no more move in the acting of any spiritual good, than if he were one altogether without life  
We shall secondly speak a little to those advantages that a Christian may have, by being convinced of original sin: I● is most certain, that a Christian is less convinced of original corruption, than he is of any actual transgression almost that doth befall him; and (as we were speaking) the reason of it doth proceed partly from this, that a Christian taketh not up the sinfulness of original sin, though it be a sin having more in it, than is in twenty, yea an hundred actual transgressions: or else it proceedeth from this, that Christians are not convinced what influence original sin hath upon all the outward actings of iniquity; it is that fruitful womb that doth always bear twins, and is never barren; it is that root that doth daily bring forth wormwood and gall: or else it doth proceed from this, that we think that original sin is not our own, and that we are not so guilty, as if indeed we had eaten this cursed Apple.  
But as to the advantages of being convinced of original corruption, we conceive that there is this first advantage, That it is impossible for any to have high thoughts of jesus Christ's love, and of the offer of mercy, except he be convinced of original sin: Would ye know the reason why Christ hath so small an esteem among you? it is because of this, ye are not convinced of your original corruption: this is somewhat pointed at, Rom. 5, 6, 7, 8. verses, where the Apostle heighteneth the love of Christ in dying for us, he pitches upon this to commend it, our original corruption, that we were sinners and without strength. O! what a mystery is the condescending grace of Christ unto a sinner believing original corruption; it is as it were, the foundation upon which all our esteem doth arise and spring: there is somewhat of this likeways pointed at, Rom. 7. 24 compared with vers. 25. where Paul beginning to commend free grace, his song doth arise to the highest key, because he hath been convinced of this body of death that dwelleth within him. I would only say this, if you would learn this divine lesson of putting a high account upon Christ, study original corruption much.  
There is this second advantage that a Christian hath from the conviction of it, and it is this, it doth exceedingly commend the omnipotency of his grace in mortifying corruption, when ye are convinced of this sin: when was it that Paul had the highest account of the omnipotency of the grace of Christ? was it not when he was forced to cry forth, O! wretched man that I am, who shall deliver me from this body of death? And this is certainly pointed at, Eph. 2. 1. where the quickening virtue of grace, is commended from this, the object upon which it is exercised, ye that were dead in in sins and trespasses.  
There is this third advantage, that floweth from conviction of original sin, and it is this. It is a compendious way to keep the Christian under the exercise of humility, under the highest attainments of Mortification, or under the highest attainments of communion and fellowship with God. Would ye know the reason why we are so easily puffed up under some small success, or some small familiarity with Christ? It is want of reflect thoughts upon original corruption that is within us: Therefore I would prescribe this to Christians under their highest advancement by grace, to sit down and seriously reflect upon that which they are by nature, that their father is an Amorite, and their Mother an Hittite, and the rock from whence they are hewn, may preach humility to them; this is clear, Rom. 7. 24. where Paul under the conviction of original sin, calleth himself a wretched man, and is clear also from the 9 vers. of that Chapter, where when once original sin is discovered, he died in his own apprehensions: if we were in the apprehension of this more, the wind of the wilderness would not bind us up in her wings, till our substance were dissolved.  
There is a fourth advantage a Christian hath from the conviction of original corruption, and it is this, it keepeth the Christian under the deepest impression of the sinfulness of sin. I confess, that is one of the greatest mysteries of Christianity, to have our soul constantly under the impression of the sinfulness of sin, which we conceive, is impossible to be attained without solid conviction of original corruption: this is somewhat hinted at, Rom. 7. 13. when Paul once by the Commandment, having original sin discovered, sin became unto him exceeding sinful: and the reason why original sin discovered, hath such influence upon this, is because ordinarily we conceive, that the actings of sin do not proceed from ourselves, but from that deceiver of the brethren, which james doth abundantly refute, for when a man is tempted, he is enticed by his lusts.  
There is this fifth advantage that a Christian hath by being convinced of original sin; It is an excellent way to keep the Christian under a most watchful and fearing frame: such language would not been heard out of a Hazaels' mouth, Am I a dog to commit this if he had been convinced of original sin; but because he was a stranger to this, his presumption led him above that which was indeed within him: therefore, when one is convinced of their proneness to act iniquity, of their want of that conformity with God, they remember to stand upon their watchtower lest they be ensnared: this is most clearly pointed at, I Cor. 9 last, where Paul is put to this exercise, I bear down my body, and bring it into subjection; and the reason is subjoined, because he was possessed with a holy jealousy of himself, and entertained a divine suspicion, which was consistent with the acting of hope. I know nothing to make a Christian watch over his own heart so much as this: to see that spawn of iniquity which is within him, to behold that fruitful mother of iniquity which never was declared barren, and never shall be, till sin shall be no more within his own.  
There is this fixth advantage a Christian hath, by being convinced of original corruption; It is that which will keep the soul under the highest estimation of Christ, and will make the grace of love to burn most vigorously within a Christian: O! but when one shall reflect upon these two, the spotless holiness of Christ, that absolute purity of that precious Lamb, and shall again descend to reflect upon these mysteries of iniquitiy which are within himself, it is no wonder that sometimes he be put to use Peter's divinity, to cry forth, Depart from me, for I am a sinful man; but when he improveth the sight most fully, his case is, to have his soul transported, and as it were, in a holy ecstasy of love, toward that precious and matchless One.  
And there is this last advantage that a a Christian hath by being convinced of original sin, It is that which putteth a Christian to a holy diffidence in his own strength, and maketh him to be much in the employment of the strength of him whose name is jehovah. What is the reason that Christians commit a breach of that first Command, so much trusting to their own strength, and not making mention of his righteousness, and laying hold upon his strength, even upon his only? It is this, because we do not dwell under the constant impression of original corruption. We conceive it is as great a mystery to men's judgement, as it is a mystery to their practice, to mortify it. What made Paul so much to cry forth, Rom. 7. 18. to disclaim his own ability, and ver. 23. was it not the conviction of original sin which was within him?  
Now that which we shall secondly speak unto, shall be this, to press a little upon you the necessity of the mortification of original sin: and we conceive these things point out its necessity; first this, That all mortification is in vain, and as the beating of the air, until once original corruption be mortified: What is all your mortification without this? it is, as it were, the lopping off of the branches, while the root doth remain entire, it is a damning up of the streams, while the fountain is still running; and no doubt, that mortification will easily grow vain: you must once mortify this which is the mother of sin. And we would only say this by the way, that under correction, we conceive, that original sin is not, nor cannot well be mortified in the body, but only is to be mortified in the members, that is, we must study to mortify such a part of original sin, to mortify some living lusts, which are within us, and to be groaning under the rest; for we conceive, it is hard to take up the whole body of original sin, and to make that the subject of mortification, or to lament over it.  
There is this secondly, which speaks forth the necessity of Mortification of original sin, it is that which is an undeniable evidence of a Christian, to be taken up in the mortifying of this sin; for we conceive it to be impossible for a hypocrite to attain to such a length, as to study the real mortification of original corruption: It was the practice of these two holy men, the Apostle Paul, Rom. 7. 24. and of David, Psal. 51. 5. where they sit down to lament over the iniquity which was within them. And the reason why the mortification of original sin, is an undeniable character and evidence of a Christian is, not only from this, that one that setteth about the mortification of original sin, is a Christian that hath most distinct discoveries of himself, as likeways some discoveries of the holiness and spotlesnesse of God. It is hard to be convinced of original sin by the light of nature, if at all, for to us it is a question, if he can be, which the Apostle seemeth to intimate, Rom. 7. 7. Saying, I had not known lust, except the Lord had said, Thou shalt not covet.  
There is this, thirdly, which speaks forth the necessity of the mortification of original corruption, that all the duties that proceed from a Christian, are exceeding defiled and polluted, except he endeavour the mortification of this sin: for this was a paradox to the Apostle james, chap. 3. 11. That a fountain at one place shall send forth bitter water and sweet: and till the fountain of corruption be removed, it is probably to be conceived, that all the actings of duty by us shall be exceedingly polluted. O! but when original sin lies without the stroke of a Christians mortification, his duties will not ascend with acceptance upon his Altar.  
And there is this fourthly which pleads the necessity of the Mortification of original sin, that it is that sin which doth exceedingly war against the grace of God in a Christian: would you know why grace is in such a languishing estate? it is because of the power of original sin. We conceive this, that the opposition of original sin to the advancement of grace, is more invisible, and the opposition of actual corruption unto the actings of grace, is more visible and obvious; but certainly that which doth entangle a Christian in his walk, and maketh him not to ascend as pillars of smoke from this present wilderness, is that original sin; this is clear from Rom. 7. 23. and, Gal. 5. 17. Where the spirit warreth against the flesh, and the flesh against the spirit, and these two are contrary one to another.  
Now that which thirdly, we shall speak upon the mortification of original sin, shall be this, what is the way how a Christian may be convinced and brought unto the spiritual impression of original sin? And certainly we conceive, that if a Christian shall exercise himself in these three, he may attain to some spiritual convictions of this sin. First, let him be much in the exercise of self-examination, and when he shall reflect upon himself, he will behold the invisible motions of iniquity unto every sin that hath been named among the Gentiles: who is so great a stranger unto his own heart, but if he will reflect upon it, may sometimes see the stir of unknown (almost) corruptions? which speaketh that aloud to the Christian, that there is a fountain and spring within him, that would send forth such bitter waters, except they were graciously restrained.  
There is this secondly, by which a Christian may be brought to the conviction of original sin, and it is, to be much in the exercise of the study of the spirituality of the law, which was the way that Paul attained to the conviction of original sin, Rom. 7. It is that compendious cut, by which one may behold that holiness of God who imposeth a command not only to desist from the actings of sin, but to desist also from the first motions and lusts of sin.  
There is this lastly, a Christian would be much in the exercise of prayer, for that spirit who convinceth the world of sin, that what you do not know as of yourselves, he who is the great convincer of the world, may imprint those convictions upon your souls, which may make you sit down and bewail yourselves, in the bitterness of your spirit. And we shall at this time shut up our discourse; only we would say to these who are entertaining this holy warfare against their corruptions, that they would not be much discouraged, though they see not sensible victory: you must know that sin must be with you while you have a being: we may certainly allude unto that word, Dan. 7. 12. and may say, that the dominion of your sins shall be taken a way, though their lives shall be prolonged for a time and for a season. As likeways we would say this for your encouragement, who have your corruptions stirring most within you, that ordinarily Satan when he is in the way to remove, then stirreth and acteth most; as it is observed, that the last beating of the pulse in a dying man is most strong, so the beating of corruption, when it is going to be cast out, may be most violent. And we shall only give the reason, why Christians are not much affected with this, that the day is coming when once they shall prevail over their corruptions, and shall tread Satan under their feet; why the feet of those who bring such glad tiding are not beautiful upon the mountains? And we conceive that it doth either proceed from this, that Christians are not seriously engaged in this holy warfare, for that is most certain, that if you were fight day by day, than the hope of victory, and of a blessed issue would be as glad tiding; from a far country, and should be as cold water unto a thirsty soul, that though your hope were deferred until your hearts were sick, yet the accomplishment of your desires should be sweet to your souls: or else it doth proceed from this, that Christians do not believe this truth, that there is an issue and period of their fight; if once you could be brought this length to seal this truth, that that victory shall be once heard in heaven, Speak comfortably to jerusalem, for her warfare is accomplished, if we may allude unto these words; or if a Christian be seriously debating with his lusts, and hath also the faith of this truth in some measure, than it doth proceed lastly from this, want of the distinct persuasions of our interest, and want of the assurance of our peace with him; for as long as a Christian is under debate concerning his eternal rest, he cannot be much affected with joy, under the declaration of these means, that there is a period of their fight, and that they who have been made partakers of the first resurrection, over them the second death shall have no power. O! what a blessed day suppose ye shall that be, when your feet shall stand within the gate of the new Jerusalem, when you shall receive these two precious badges and eternal trophies of your victory, a crown put upon your head, of infinite more value than all material crowns, and a palm put in your hand. We conceive, it is impossible to determine, what joy will accrue to a Christian upon the reflect thoughts of this, that he hath trodden Satan under his feet, and hath bruised the head of him, who hath so oft bruised his heel: And as for those who are strangers (as the most part of us are) unto this spiritual warfare, be convinced of this, that within threescore and fewer years, God shall enter into an eternal warfare with you, where there shall be no cessation of arms, neither shall there be any interruption. It is better to fight with your lusts, than to fight with a living and eternal God, when he shall declare himself to be your opposite and enemy. Man once was made perfect, but he did find out many inventions, and amongst all those inventions he found that accursed one, how there might be a separation betwixt him and the living God; and except He whose name is Prudence, and hath found out the knowledge of many witty inventions, had found out that precious invention of reconciling sinners unto God, we should have been Magor Missabib, terrors to ourselves. O! that you might be persuaded once to contend with your lusts, that ye may endure the heat of the day, and the cold of the night, in wrestling against sin; know this, that sin goeth not out, but by fasting and prayer; it is so straight united unto us, it is easier for a camel to pass thorough the eye of a needle, than for many of us to mortify our corruptions. We shall shut up all that we would say in this one word, be persuaded of this, that the day is approaching and near at hand, when our blessed Lord jesus shall come with ten thousands of his Saints: what if this were the day (O unmortified sinners!) that ye should behold that white Throne Fixed in the clouds, and ye should have a summons given into your hands without continuation of days, to appear before his Tribunal? What could ye answer when ye are reproved? Would not silence and confession be your best defence? Certainly there is an eternal curse to be pronounced against those who do not exercise themselves unto this precious act of Godliness, of crucifying the flesh, with the lusts and affections thereof. There is a law of death over your head, and there is a law of sin, which is within your hearts, and ye shall be eternally subjects unto these two Laws, except the Law of the spirit of life do make you free.   

SERMON V.  Gal. 5. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
THe walk of a Christian, who hath Christ in him the hope of glory, is most sublime, and it being from spiritual principles, for spiritual ends, is also according to a spiritual rule. The walk of a Christian is from faith and love in jesus Christ, as that predominant principle; nay more, from the spirit of Christ, living in the soul of a Christian by faith, and dwelling in it by love, which is that primum mobile, and first wheel of all its motions; as likewise, it is for a spiritual end, it being for the glory of God, and to subordinate unto this, their own salvation and advantage: they are not like Ephraim, empty vines bringing forth fruit unto themselves, but it is their design to make Christ all, and themselves nothing, though it be natural unto a man to deify himself, and to make himself the first Alpha of his actings, and the last Omega of all his performances: as likewise, it is according to a spiritual rule, it being conformed unto that precious word of life, which is perfect in itself, and leadeth man unto perfection. But this is a lamentation, and shall be for a lamentation, that we love to take such a liberty to ourselves, and such a latitude in our way and walk to heaven. There is much fear and complaint amongst many, for the loss of their civil liberties, and that they are detained captives in their own land by the hand of straingers, but there is a captivity and bondage that is less lamented, and yet more intolerable, and that is, the bondage of sin and iniquity, that though we should expire and spend seventy years (which is one of the utmost lines of our life) under this captivity, yet we should not cry forth, Return our captivity, as the rivers of the south. Are there not many amongst us, who lie with as much contentment under the bonds of their sin, and fetters of their iniquity, as if they were chains of Gold, and ornaments of fine gold? Mortification is a mystery unto our practice: That which was a paradox to Saul, that a man should find his enemy and yet keep him alive, that paradox is often committed in these days, when we do not study to crucify the lusts and affections of our hearts. I think, Christians in these days, when they reflect upon those unmortified corruptions that are within them, must be constrained to cry forth, that all their hope doth consist in this, that a living dog is better than a dead lion, and that their confidence is terminate upon this, that yet they are within this side of eternity. We love singularity in opinion, but hate singularity in practice, though the one, no doubt, is much more commendable than the other. May we not wish for two months, wherein we may go unto the mountains and bewail our virginity, that we have not been espoused unto that precious and excellent one jesus Christ, and that we have not been endeavouring to conform ourselves unto his blessed and precious image? We confess this may be a mystery to many every day, that they are not eternal monuments of the justice and indignation of God, and that somewhat of cain's divinity doth not possess our hearts, that whosoever shall find us, shall kill us. We would only say this, that ye would be as much in the exercise of the mortification of your invisible lusts, as ye are in the exercise of the mortification of your visible lusts and iniquities.  
At the last occasion that we spoke upon these words, we told you that the second thing that was held forth concerning Mortification, was the extent of it, that a Christian ought to mortify not only original corruption, but also his predominant lusts, and the first motions and occasions unto sin. Concerning the mortification of original sin, we have spoken somewhat, and shall insist no further: only we would say this, that we laid down this as a conclusion, that original sin could not be mortified in its body, but only was to be mortified in its members, and the ground of this assertion we conceived to be this, because it is impossible for a Christian to take up original sin in its body, as is clear from jer. 17. 9 where it is said, that the heart is deceitful above all things, and desperately wicked, who can know it? It is above the reach of any man to fathom and comprehend the deceitfulness of his own heart. It is a mystery that was never unfolded, and as long as we are within time, cannot be unfolded. We would only say this, that a Christian who is convinced of original sin, that there is the spawn and seed of every imaginable corruption within him will be much in the magnifying of restraining grace, and will sit down, and pen a song of praise unto the unsearchable grace of Christ; who hath redeemed them. I confess, that which makes Christians have so much to do with pardoning grace, which was David's practice, 1 Sam. 25. 32. We may call original sin Gad, for after, it cometh forth a Troup, chorus vitiorum, a troup of vices; it is that fruitful womb that doth always bear Twins. And we conceive, that Christians who are so called, aught to be much in the study of original sin. It is a wonder, that we walk with such woeful contentment to heaven, and to that imagined happiness which we suppose to have: can such a delusion as this overtake you, that you can reap in joy, who never did sew in tears, and that you can return, bringing sheaves in your bosom, who never went forth bearing precious seed? we think to climb to heaven by that short ladder of presumption: I would say it, and wishes that you may consider it, we are afraid that there shall be many woeful and sad disappointments of many of our hopes, and we shall be constrained to reject our confidence: we separat those things which God hath conjoined, we either pursue for holiness without justification, or else we pursue for justification without holiness.  
Now in speaking upon the mortification of predominant lusts, which are here called affections, because the spirit of a Christian, and of any, are most strongly united unto these, we shall not insist to prove this unto you, that it is the duty of a Christian, or of any, to mortify their predominant lusts, it is clear from Matth: 18. 8▪ 9 Where we are commended to pluck out our right eye, if it offend us, the meaning of which is this, that if we had a lust as dear to us as our right eye, if it hurt and offend us, we should pluck it out; and from Mark. 9 45. and 47. and from Coll. 3. 5. where we are commanded to mortify our inordinate affections. Neither shall we insist much upon that distinction of predominant lusts, that there are some predominant lusts, which are more pure and refined, which ordinarily pass under the notion and vail of virtue, as pride, when it is mixed with prudence in its actings, passeth under the vail of generosity, and highness of spirit and prodigality when it is not sensual and brutish, passeth under the notion of mortification to the world; and Satan in tempting people to the acting of these predominant lusts, doth not only study to gain the affections, but likeways studieth to gain our light and our judgement unto the acting of these things: There are some predominant lusts which are more gross; the sinfulness of which is more easily discerned, and Satan in tempting people to the acting of these lusts, studieth mainly to gain the affection, which in so far gaineth the judgement, as it sets about to devise and meditate upon the way, how such predominant lusts may be effectuate and accomplished. O! but the mind of man will plot subtle iniquity, and the affection and heart will execute the plottings of the mind, with greatest carefulness and sedulity.  
Now that which first we shall speak upon the work of mortification of predominant lusts, shall be this, what are these disadvantages that a Christian hath by not studying to mortify and crucify his predominant lusts, but giving way and concession to them to live.  
The first disadvantage we conceive to be this, that a Christian who is not much in the mortification of his predominant lusts, doth hinder much of that precious fellowship and divine familiarity which should be betwixt God and him; the giving way to the King of our lusts to live, separats friends, and that word is true, that a brother offended is harder to be won, than the bars of a strong castle. Now this is clear from Ezek. 14. 5. where it is said, They are estranged from me by their idols: as likewise, ver. 7. of that chapter, Every one that separateth himself, whether of Israel or of a stranger, and setteth up idols in his heart. Separation from God, and that woeful idolatry, are two inseparable companions: as likewise, it is clear from Ezek. 44. 10. where these are conjoined again; and Isa. 59 2. Your iniquities have separated betwixt you and me. And I would only say this, that a Christian who can to his apprehension, find some sweetness and enjoyment of God, without the exercise of mortification may question much the reality of his enjoyment: And it is certain, that the entertaining of predominant lusts, doth exceedingly interrupt communion and fellowship with God. not only because of this, that predominant lusts, when they are in exercise, do exceedingly weaken a Christian in diligence, and in his zeal and fervency in going about these duties, by which communion with God is attained: Some folks predominant lusts have gotten such advantage over them, that they will almost cease to pray without conviction, or if they be convinced, their convictions will suddenly vanish: but also because of this, that when a predominant lust is in its vigorous exercise, than a Christian loseth much of the impression of the sweetness of communion and fellowship with Christ. O! but Christ might live long in heaven, ere we give him a visit; we think we could be happy without him, and that is but an imaginary delusion of our lying lusts.  
There is this second disadvantage that a Christian hath by not studying to crucify his predominant lusts, and it this, that such a Christian doth not receive any return of prayer, and God doth deny to him the answer of his desires. This is clear from Ezek. 20. 31. where he saith, Do ye pollute yourselves with your Idols, and come and inquire at me? As I live, saith the Lord, I will not be enquired of by you. And this was the divinity of that blind man, joh. 9 31. God heareth not sinners: And it was the divinity of David, Ps. 66. If I regard iniquity in my heart, God will not hear my prayer: and most clearly, Is. 59 2. where their iniquities doth cause him deny to hear their suits. O! but there are many Inhibitions served in heaven against the Professors of this generation, that they should pray and not be heard, and should cry and yet not have access: And certainly it is no wonder, that such prayers as we present unto God, while our predominant lusts are in exercise, be not heard; we pray to God with such indifferency and formality, as in a manner, we turn over our prayers unto a compliment to salute God with in the morning, and to take our farewell of him at night; we know not much more use of many of our prayers, and hence it is that he denyeth to us the answer of them. I would only speak this to you, let Christians hearts first speak the words which they are to speak in prayer, and then let their words speak their heart, that their heart may indite that which is the matter of their desires.  
There is this third disadvantage that a Christian hath by entertaining his predominant lusts, and it is this, it doth exceedingly interrupt a Christians motion unto heaven: how far have you gone these many days, or these many years? the motion of Christians is retrograde in these days, they go backward, but do not go on from strength to strength. O! that we might give obedience to that command, which is, Heb. 2. 4. Let us lay aside every weight and sin that doth beset us, and run with patience the race that is set before us; more Mortification would make more motion towards heaven then we do attain to.  
There is this fourth disadvantage that a Christian hath by entertaining his predominant lusts, and it is this, that when predominant lust is not mortified, than any corruption that is within you, will easily be discovered in the day of trial; the Lord ofttimes taketh that revenge upon many, that because they would not mortify at home, he will write their iniquities in legible letters upon their foreheads, that those that run may read them: and if Christians believed this more, that God may be provoked to write your lusts that are not mortified, in capital letters upon your forehead, it might provoke you more to be in this exercise: This is clear, Ezek. 16. 36. compared with 37. ver. where their entertaining of their Idols, is threatened with this curse, that he will discover their nakedness, and make the shame thereof to appear.  
There is this fifth disadvantage that a Christian hath by it, and it is this; that in the day, when he shall be passing thorough the valley of the shadow of death, and shall be looking long and endless eternity in the face, than a predominant lust unmortified will be ill company, and will raise a storm within the conscience, which will not easily be appeased: There are not many of us fit for eternity, neither do we live as though we were daily to die. If you would walk with peace thorough the first and second gates of death, study the Mortification of your lusts: O! but at the singing of that triumphant song, O death where is thy sting? and O grave where is thy victory? shall not the soul be fraughted with divine consolation and unspeakable joy?  
There is this last disadvantage that waits upon the Christian, and it is this, that such a one doth exceedingly mar all the performances which he goeth about, and (as it were) leaveth a print of his hands upon these most holy and excellent duties. A Christian who hath a predominant lust, and is not studying to mortify it, his gifts prays more than his grace: as likeways, he is more in seeking the approbation of men, than the praise of God: A Christian that doth not study to mortify his lusts, he is more in seeking the ornaments of Christianity, than the substance of it: I think, the vitals and essentials of Christianity are much exhausted and spent; and there are some few bones left, rather the picture and anatomy of a Christian, than really such a one; As likeways there is this, one who doth not study to mortify his predominant lusts, he will not make conscience of obeying the commandment of faith; And this likeways waits on him, much hardness and impenitency of heart. O! but ofttimes through the deceitfulness of sin, our heart becometh as a stone within us, and we are delivered unto the hands of our iniquities.  
Now that which secondly, we shall speak to, upon the Mortification of predominant lusts, shall be this, what is that profound subtlety and desperate deceitfulness that Satan useth in tempting people to the acting of their predominant lusts: we have six thousand years' experience, that he is a liar, and a murderer from the beginning, though we believe the flatteries of sin, as though our iniquities were of good report and of known integrity that never did deceive: and we conceive, that Satan's subtlety doth appear in these, first, his subtlety doth appear in this, that ordinarily when a Christian, or any is in a most secure and presumptuous frame, than Satan acts and tempts a Christian to the acting of his predominant lust, when Christ is away, than he doth assail; this is most clearly pointed at, Luk. 22. 31. compared with 33. vers. where christ saith to Peter, Satan bath desired to sift thee as wheat; and if ye will read the 33. vers. ye will behold Peter's frame, that he was in a high string of presumption, though all men should forsake thee, yet I will not do it: as likewise it is clear from 2 Sam. 11. 2. where when David was lying upon his bed, and walking upon the roof of his house, then is he tempted to the acting of the sin of uncleanness; Satan studieth to catch his advantage, especially at that time, when we are most prone to embrace, and most unapt to resist; therefore it should be a Christians endeavour to exercise watchfulness, and to stand upon his watch tower.  
There is this secondly wherein his subtlety doth appear, that ordinarily he doth propose the imaginary advantage of embracing of such a lust, and doth affect our affections with the pleasure of it, but doth not make mention of the disadvantage and infinite hurt▪ that doth appear and come from such a lust: this was clear in his first temptation with our first father, he makes mention of this. If thou eat of the forbidden fruit, thou shalt be as God, but no mention made of this, that he should be a sinner: and most clearly in Matth. 4. 8. where Satan showeth unto that holy and spotless one, all the Kingdoms of the world, with the glory of them, and these things he promised to give Christ, and showed him the glory of the kingdoms of the world, but did not show to him, the vexation and toil of these kingdoms; and no doubt, the one is much more than the other: The hook wherewith he studieth to take us, is varnished over with the bait of imaginary dignity, with transient pleasures, and with passing vanities, O! that we were wise as serpents, to know the depths of Satan, that we might not be ensnared, nor taken by entisments.  
There is this thirdly wherein it appeareth, that ordinarily he studieth either to extenuate the sinfulness of sin, that a Christian may be brought to call this but a Zoar; or else he studieth to prove the consistency betwixt such a sin, and the reality of the grace of God: and when once a Christian is brought to such a length, as to debate the reality of the grace of God's consistency, with the acting of such a lust, they are near a fall, for than they cry forth, Master, pardon me when I shall bow my knee in the house of Rimmon, and when my Master leaneth upon my hand: they then take an indulgence and a latitude to themselves, to commit that iniquity.  
There is this fourthly wherein his subtlety doth appear, that ofttimes he will restrain the temptations to the acting of your predominant lusts, and withdraw the objects of them, that either you may be put off your watch, or, which is more ordinary, that lusts may take life, when the object of lust is withdrawn: And that is most certain, that lust ofttimes groweth most when there are fewest temptations to assail it; for upon the absence of our Idols, our love to these things doth increase; a lusting Amnon will wax lean every day, when he wants the object whereupon to feed.  
There is this fifthly wherein his subtlety doth eminently appear, that ordinarily he will tempt people to the acting of these sins, that are introductive, and bring on the acting of their predominant lusts: he will tempt one that is given to uncleanness, to pride, idleness, fullness of bread: And certainly one who is given to the evil of pride, he will tempt him to the smaller actings of these sins, that so he may ascend by degrees: he will study to seize upon the out-forts of the soul, that so he may gain the affections: he will break the Covenant that we have made with our eyes, that so we may break the Covenant that we have made with our heart.  
There is this lastly, wherein his subtlety doth appear, that ordinarily he will tempt people to the acting of their predominant lust under the vail of virtue, and things commendable, as, he will tempt one to Covetousness, upon this account, that they may be capacitate to be charitable to the poor, and may be useful to these who want in their generation: he will tempt one to sin, as is clear, Rom. 3. 6. that the grace of Christ may be more conspicuous in pardoning them: he tempted Christ to presumption under the vail of faith, as is clear Matth. 4. 6. If thou be the Son of God, cast thyself down, and the ground he giveth is, For it is written, He shall give his Angels charge concerning thee, etc. And likeways he tempts many to the acting of Misbelief, under the vail of humility, knowledge, and distinct apprehensions of God.  
That which thirdly we shall speak to, shall be, to give you some evidences whether or not ye have attained unto the mortification of your predominant lusts, and whether indeed you have sung a song of triumph over them, and having spoken somewhat of this before, we shall not insist much upon it: only we would say these three things, 1. That a Christian that can reflect upon lusts which he supposeth to be mortified with delight, and want of the exercise of grief, may suspect the reality of his mortification. O! but one that can meditate upon his predominant lust which he supposed was mortified, and yet not be constrained to cover himself with ashes, and to put fackcloth upon his lions, may cry forth, Miserere mei, have pity upon me.  
And there is this second evidence that your predominant lust is not mortified, when you are not sedulous and careful to. eshew all things that lead unto the acting of that predominant sin: If ye be not giving obedience unto that command, 1. Thess. 5. 22. Abstain from all appearance of evil, you may question the reality of your Mortification. It is an excellent practice of a Christian, to be as much under the impression of the sinfulness of predominant lust and sin, after it is mortified, and to be as much in pursuing it, as when it is in its vigorous exercise and life with you.  
And there is this lastly, which may evidence it, and it is, when one can upon suitable and convenient occasions of acting such a predominant sin, have their lust set on fire, and endeavour to act it, they may question the reality of their Mortification. I know the great bond which restraineth many from the acting of their predominant lust, is not the apprehension of the holiness of God, but the want of secrecy: O! but if we had secrecy, we would not mourn much for these sins which we commit in secret, neither would we be much in desisting from the acting of these things, unto which our lust doth lead us▪ It was certainly a commendable practice of one, who being tempted unto the sin of uncleanness, did condescend to satisfy the desire of one that did pursue her, upon this condition, that he would bring her unto a place where nothing should behold her; which he attempting to do, and bringing her to the most retired imaginable place, she then most piously uttered forth these words, doth not God behold us? which words had influence upon him to whom they were spoken, that he desisted from further prosecuting such woeful and carnal designs. O! but the apprehension of the omniscience of God, would keep us much to the crucifying of our most predominant lust.  
We shall shut up our discourse at this time, only we shall say a little unto those who are guilty of that predominant lust of Covetousness, which we conceive, is not only a predominant lust, but an universal lust: Sin is an universal King over the most absolute Monarch, and over every one that sits upon the dunghill. And we conceive that covetousness is one of Sins greatest Princes, acting under this absolute Monarch, and having manyest subjects. And we would only propose these things, by which you may be helped to mortify such a lust and idol. O! meditate much upon the disadvantages attending this idol of covetousness; we conceive the disadvantages thereof are clearly pointed forth, 1 Tim, 6. 9 10, where the Apostle Paul enumerateth four disadvantages of that sin of covetousness. 1. That it is that which maketh people err from the faith, 2. It drowneth them in destruction and perdition. 3. It is the root of all evil. And lastly It pierceth them through with many sorrows. And for those whose god is the world, we would only propose this consideration to them, which we conceive hath most influence upon such, be persuaded of this, that covetousness will abbreviat and shorten your life, as is clear, jam. 5. 3. where this is one property of this idol of covetousness, that it shall eat up your flesh as it were fire. It is not an unsensible cutting short of your life, but most sensibly it will abbreviat, and bring you in the midst of your days to your long and everlasting home. And there is this disadvantage of it also, that covetousness is that sin, which doth most directly commit a breach of the first command, Thou shalt have no other gods before me, as is clear Col. 3. 5. where this sin of covetousness is called Idolatry, and covetousness which is Idolatry. And certainly, what are those things that you pursue after, but white and yellow dust and glistering clay? the excellency of which we conceive, doth consist as much (in the estimation of men) in the rarity of these things, as in any intrinsical and internal worth and excellency: And how contemptible a thing riches and the world is, doth not this speak it, that when there is abundance of these things, they become contemptible? as is clear from that word, that Solomon made silver as stones in the streets of jerusalem; which doth not only speak out this, the abundance of these things in his days, but likeways it speaketh forth this, that abundance of these things maketh them contemptible, and moveth us to undervalue them; And that which Solomon hath, Prov. 23. 5. Why settest thou thy heart on that which is not, for riches take to themselves wings and flee away: e'er long the world shall either leave you, or you shall leave the world.  
Now we shall desire to shut up our discourse with this, that ye would seriously intend the mortification of your lusts, and that ye would be much in the employment of the spirit of Christ: Christ hath killed the damning power of sin, and hath promised to us the Spirit of Mortification, by which we may kill the dominion of sin: And certainly, a Christian ought to act so in dependence upon the Spirit of Christ, as if they were mere patients and instruments under his hand: but with all we conceive, that in respect of activity and endeavours, a Christian ought to act so, as if he acted independently from him, and did act all himself; but withal in respect of self-denial, he ought so to act, as if he acted nothing at all, but the Spirit acted alone in him, and therefore should cry forth, after he hath done all, that he is but an unprofitable servant: O! that ye would be persuaded seriously to ponder and balance these things, that except ye be the ruin of your iniquities, iniquity shall certainly be your ruin, and ye know not how long it is unto that day when that decree shall be passed in heaven against you, they are joined to their Idols, let them alone. I shall only say that word which john hath in his 1 Epistle. 5. last, Little children, keep yourselves from Idols.   

SERMON VI.  Gal. 5. 24. And they that are Christ's have crucified the flesh with the affections and lusts. 
IT is an unchangeable and unalterable decrce of heaven which cannot be repealed, that the wages of sin is death, and, that which a man soweth, that shall be also reap; Though we conceive, there are many that are possessed with this imaginary delusion, that though they add drunkenness to thirst, and do daily taste of that forbidden fruit, yet at last they shall obtain a place to walk in, amongst those that stand by: They conceive, that there is a possible union of pure Religion and undefiled, and the want of Mortification; though we think that religion without mortification, is nothing else but the mortification of religion, and the crucifying of Christ afresh. Are there not many here, who in stead of travelling in birth, until Christ be form in them, are travelling in birth, till they bring forth iniquity, and till the Image of that old man be fully framed in them. Now there is this that we would have you know, and wish, that it were engraven upon the fleshly tables of your heart, as with a pen of iron, and the point of a diamond, that there are two Tribunals, upon which God doth sit to judge; there is a Tribunal of Justice where all the sentences past, are pure, unmixed wrath, without all temperament or mixture of mercy; And before this Tribunal, all flesh must once appear, and receive that dreadful sentence of eternal separation from the Majesty of the Lord, and, if you do well, you must say Amen unto the equity of that sentence: But know this for your consolation, that this is not his last word; know that that Justice Court is but subordinat, and there is another higher, unto which we may appeal, to have that sentence of Justice sweetly repealed. And is not this one mysterious depth of infinite love, that Grace should declare them righteous, whom Justice hath condemned, and yet leave no imputation upon the Justice of God? that love should sweetly reduce decreets of Justice, and declare them in law to be void and null? this is the law of love. And is not this a mystery of infinite love, that that which is an abomination for man, to justify the wicked, should be love and Justice in God, to justify the ungodly? And is not this a wonder, that though there be no condemnation to them that are in Christ jesus, yet there should be many things condemnable in them, and that divine love should make such an abstraction, as to make a separation betwixt many things that are condemnable, and condemnation? justice and judgement are the habitation of his throne, yet mercy and truth go before it, and cometh nearest sinners, to make ready their way, that they may speak with Justice. There is this that we would have you know, that in the accomplishment of this work of mortification, (of which we have been speaking at many occasions) a Christian hath that same power communicable unto him for the overcoming of his temptations, which Christ had in the overcoming of principalities and powers ● this is clear, Eph. 19, 20. And certainly, sometimes when a Christian doth reflect upon those living and strong corruptions that are within him, he will have much of that fear which Elisha's servant had, who cried out, Master what shall we do? but if our eyes were opened, we should see that there are more for us, nor against us: put on much of that divine generosity of Nehemiah (if we may allude unto it in this combat of saith) Shouldst such a one as I flee? however, keep a midst betwixt discouragement, and anxious Misbelief: And I would only give Christians who are indeed engaged in this holy warfare, that counsel which Ahab gave to Benhadad, 1 King. 20. 11. Let not him that putteth on his armour, boast as he that putteth it off, let confident faith be mixed with holy fear, that there may be a sweet mixture of these two. And there is this which we would speak to you, that there is a difference betwixt the grant and gift of pardon, and the intimation of pardon unto a Christian: yea more, there is a difference betwixt the intimation of pardon, even for a sin mortified and repent for, and the divine application of it: this is clear by comparing 2 Sam. 12, 13. with Psal. 51. where Nathan saith to David, thine iniquities are blotted out, and they sin is taken away. There is both the grant of pardon, and the intimation of it, and yet he himself, Psa. 51. prayeth for the application of pardon; pardon was not applied, though it was intimated: and this would speak this to us, that we would not always conclude from the want of the sensible convictions of pardon, the want of the grant of pardon.  
But now to come to that at which we left at the last occasion, which was the extent of Mortification, that a Christian ought not only to mortify original sin, but his predominant lusts also, with all the motions and occasions unto the acting of these sins. Concerning the mortification of original sin, which is here called the flesh, we have spoken already, and have spoken somewhat concerning the mortification of predominant lusts and presumptuous sins; It is turned now to be an improper expression, to make mention of a predominant grace that should stand in opposition to predominant lusts: I would only say this, that under the law, there is no express mention made for any sacrifice for presumptuous sins, unto which the Apostile doth allude, Heb. 10. 26. If a man sin wilfully after he hath received the knowledge of the truth, their remaineth no more sacrifice for sin, And certainly this may make us astonished to entertain our predominant sins, and our presumptuous iniquities, to entertain them so, as not to debate and wrestle with them, for they turn not unto presumptuous sins, except we go such a length: therefore we should be much, in presenting that supplication, Psal. 19 13. Keep back thy servant from presumptuous sins, let them not have dominion over me.  
Now that which we shall speak to first, shall be this, what are the most effectual and spiritual means, by which a Christian may be helped to the mortifying of his predominant lusts? And before we speak of them, we shall only say this, that this generation desireth rather to know what to do, then to do and practise what they know: we think to win to heaven by knowledge; though we confess we will not win to heaven without it, yet there is more requisite in a Christian.  
The first way how a Christian will be helped to mortify his predominant lusts, is this, for a Christian to be much in the exercise of secret prayer. And I would say this, he is a blessed Christian who ever won to the mortification of the least strength of a lust by public prayer, whether more public, or in families, or with society: pride and self-seeking, is that Caterpillar and worm that eats up the fruit of these addresses unto God; but if you were much in secret prayer alone, it would be a compendious way to attain to the mortification of your lusts, that when a Messenger of Satan buffets you, ye may go to the Throne thrife and beseech the Lord, that this evil may depart from you, this is clear, not only, Eph. 6. 18. where amongst all the rest of the spiritual armour of a Christian, prayer is made mention of; Pray with all prayer and manner of supplication: it is clear, jam. 5. 17. If any man be afflicted, let him pray. and, 2 Cor. 12. 7. 8. the words that we were speaking just now. O! whether is that washing of our bed with tears, and that presenting of supplications with sighs and groans that cannot be expressed, now gone? There are few Christians, but can make language of their grief, whose grief of heart goes never to such a length, as they may cry forth, I am so troubled that I cannot speak. He were indeed a Phoenix of his time, who could without lying to the Holy Ghost, say, that his bones were waxing old through his roaring all the day; and we would only say to such, that are not endeavouring after this, you shall go down to your graves, having your bones full of the sins of your youth.  
There is this second mean that we would speak to, That a Christian would be much in the exercise of the grace of watchfulness: This is clear from Luke. 21. near the close, and from Matth. 26. 41. Watch and pray, lest ye enter into temptation. And certainly, watchfulness is a most requisite piece of armour, that after we have done all, we may stand; not only because watchfulness is that which discovereth unto a Christian his weakness and inability, for a Christian to be convinced of this, it is his strength, as is clear from 2 Cor. 12. 10. When I am weak, then am I strong: this is a paradox to nature, but no mystery to grace; but also because watchfulness is a most effectual mean to discover to a Christian, the subtlety and profound deceitfulness of his adversaries, which maketh him to be much in watching over his own heart: watchfulness likeways is that grace, which discovereth unto a Christian, the formal and remiss actings of grace in this precious combat: when faith beginneth to die, and hope beginneth to languish, and love and zeal beginneth to wax cold, than watchfulness giveth warning to prayer, that it may go to seek strength for those that were languishing: As likeways watchfulness is requisite, because it discovereth unto a Christian, the first motions of his adversaries, and when first he beginneth to stir, which, no doubt, is a great advantage, And more, watchfulness discovereth unto a Christian, that advantage which he hath over his lusts, which doth exceedingly encourage▪ him to go on in this spiritual warfare.  
There is this thirdly which is requisite, that a Christian would be much in the meditation upon the sufferings, death, and love of jesus Christ. I know not (to a tender Christian) a more effectual mean to Mortify his affections and lusts, than this, this is clear that it is so, not only from 2 Cor. 5. 14, 15. where Paul saith, The love of Christ did constrain him, because we thus judge, that if one died for all, then were all dead, that we should henceforth no more live to ourselves. And Peter presseth this, 1 Pet. 1. 18. compared with ver. 20. Be ye holy as he is holy: and he subjoineth the reason of it, for ye are bought with a price, even with the incorruptible blood of jesus Christ: and 1 Pet. 4. 1, 2. he presseth the doctrine of Mortification from this, that Christ was crucified in the flesh: and it is clear from Psal. 26. 3. where the great argument which persuaded David to pursue after sincerity, was this, for the love of God is always before my eyes. And is not this a sweet portraiture, always to contemplate and behold, to look upon love, until ye be changed into that same Image from glory to glory. And certainly Christ's death and love must have a most effectual influence upon this: Can one read these words, he swat drops of blood; and that word, If it be possible, let this cup depart from me. Can you read these words and not be provoked to hate sin with a perfect hatred? Can ye love that which crucified Christ, and brought him so low? If such a supposition had been possible, that all that were sinners had been standing round about the cross, in the day that Christ was hanged up betwixt heaven and earth, in the day that his precious body was dropping down drops of blood, might not ye have said, O! what a thing must that be which we call sin, that hath brought him so low? And may not the reflect thoughts upon the love of Christ, provoke you to this, that if Christ hath so far condescended unto you, ought not ye to please him, and give obedience to his Commandments? Who would dispute the commands of such a One? And it is certain, that if we would meditate on these things till we wondered, and wonder till we loved, no doubt, it should persuade you to be endeavouring Mortification of your lusts. Christ's death hath not only a moral influence (of which we have spoken) but it hath a physical influence also upon the mortification of sin: for we are bought (saith the Apostle Peter, 1. Pet. 1. 20,) with a price from our vain conversation: Christ hath crucified the damning power of sin, and hath purchased this gift, the Spirit of Sanctification, to crucify the dominion of sin.  
There is this fourthly which is requisite, that a Christian under debates with lusts, be much in the exercise of the grace of faith: It is a most insensible and unknown help to our apprehension: we think faith is a help, when all things are desperate. And therefore we judge prayer a more suitable help to sense and apprehension; therefore a Christian under the prevailing of his corruptions, will be more in the employment of the grace of prayer, than in the employment of the grace of faith; though we may say this to the advantage of the grace of faith, that it hath a most effectual and most divine influence for the crucifying of lusts: if so we may speak, faith is that that cometh nearest himself; for faith, (as it is spoken of it) hath a kind of Omnipotency, as it is said, all things are possible for those that believe. Now this is clear not only from 1 joh. 5. 5. This is our victory, whereby we overcome the world, even our faith: and it is clear from Eph. 6. 16. Above all things take ye the shield of faith, by which you may quench the fiery darts of the Devil. And certainly had we so much faith, as a grain of mustard seed, we might say to every mountain that is in our way, be removed, and hurled unto the midst of the sea, and it should obey us. We shall clear the influence of faith in the mortifying of corruption, not only in this, that the grace of faith, discovereth unto a Christian that supereminent and precious excellency of Jesus Christ, at the appearance of which, the glory and lustre of our Idols do disappear. We think our Idols are like stars, that in the night do appear, and seem beautiful creatures, but when once that Sun, even the Sun of righteousness doth arise, than their glory is not seen, neither can they be beheld. Saw you never such a sight of him, that constrained you to cry forth, what have I to do any more with Idols? If such a supposition were possible, that any idol should get entrance above it should get no entertainment there: for they are upheld by an infinite strength that cannot fail: As likeways, the influence of faith may be cleared in this, that it is that grace, that doth lay hold upon the promises, by which and thorough which, strength from the head is conveyed unto the combatant: As for example, when a believer is wrestling with his lusts, faith layeth hold upon the promise of help, and by it, layeth hold on jesus Christ, who is the Promiser. As likeways the influence of Faith may be cleared in this, Faith is that grace, which discovereth to a Christian, that crown and recompense of reward, one sight and view of which maketh love and zeal take fire, and maketh them to tread upon the high places of the earth, that when the Archers shoot at them, and do grievously wound them; yet their bow doth abide in its strength.  
There is this mean likeways, by which a Christian would mortify his predominant lusts, and it is this, that he would be much in entertaining the grace of tenderness, joseph-like to cry forth, when temptation doth assail him, Shall I do this and sin▪ against God. I am persuaded that sin not resisted in its motions, doth procure hardness; And likeways we may say, that sin resisted in its beginnings, doth bring forth the grace of tenderness, in a most effectual and eminent way.  
And there is this mean likeways which is requisite, that a Christian be much in the apprehension of death, judgement, and eternity: these three much meditated upon, would make us afraid to sin. I think a Christian never walketh as he ought, till he walk so, as if each moment next to that wherein he liveth, he had the expectation of appearing before the judgement seat of Christ. O! but it would be a sad despensation to many, to have this day a summons without continuation of days, to appear before that dreadful and terrible tribunal of jesus Christ, when the books shall be opened, wherein your wander are written, and the books of your consciences shall be opened, that shall say Amen to every thing that is recorded within the volume of these books: this is clear from Act. 17. 30. 31. He hath commanded all men every where to repent, and the argument enforcing it is, because he hath appointed a day, in which he will judge the world by this man jesus Christ: as likeways it is clear in Eccles. 11. 9 where Solomon presseth by way of holy Irony (for so the scope is) young men not to take their pleasures in the morning of their time, because for all these things God should bring them to judgement. And we wish that that memento, which did always walk with a holy man, might walk with you, and sound in your ears, Awake, and come to judgement, that it may be that which may regulate your walk. I shall not say much, but beware to entertain your lusts, lest judgement overtake you, the stones of the wall of this house shall bear witness against you in the day of the Lord, that ye have been invited to flee from the wrath to come, and have refused the precious offers of a crucified Saviour. We would obrest and beseech you, that, if there be a heaven, if there be a God, if there be an eternity, which are most certain and infallible, if there be a hell, and everlasting separation from the presence of the Lord, and if you have precious and immortal souls, that you would tender your own salvation, and speak much of Peter's divinity, pity yourselves, for you are destroying yourselves through the want of knowledge, and if we may say it, hell is enlarging itself wide for the receiving of many of the inhabitants of this place, and of many that live in this generation, who are destitute and void of the grace of the living God.  
Now that which secondly we shall speak to shall be this, what are the evidences and tokens of this, when lust hath dominion over one? And we shall shortly point out the evidences of lust, when it hath dominion? And we conceive, this first may evidence it, when one wins to such a length, as they can commit sin with delight, and with greediness, when it is pleasure to them to go after the heart of their detestable things, than sin hath dominion over one: as it is clear, sin hath dominion over those made mention of, 2 Pet. 2. 13. They account it pleasure to riot in the day time, and are sporting themselves with their own deceive; such fools, as Solomon speaketh of, making a mock at sin: and likeways it is clear of those that are made mention of, Eph. 4. 19 They commit iniquity with greediness, and as the Prophet speaketh in another place, their hearts are mad upon their Idols.  
There is this secondly which may evidence it, and it is this, when one sinneth with his predominant lust without conviction, or if they be convinced, their convictions do suddenly vanish, like those made mention of, jer. 6. 15. Were they ashamed, when they had committed abomination? nay, they were not at all ashamed, neither could they blush: They had won to such a length in impiety, that not only they would not do it, but they could not do it: and that same is made mention of, jer. 8. 12. It is clear likeways, Jer. 3. 3. Thou hadst a whore's forehead, thou refusedst to be ashamed; and from Prov. 30. 20. Where the adulterous woman saith, that she hath done no wickedness. When you are brought unto such a length of impiety, then know that you have yielded yourselves servants unto unrighteousness for a time.  
There is this which may evidence it likeways, and it is this, when one can commit iniquity upon small temptations, yea, upon none at all: this did prove that that sin of adultery had some dominion over David, when he did commit it upon so small or no temptation; for this is brought in to aggravat it, 2 Sam. 12. 8. I gave thee thy Master's wives into thy bosom: and it is most emphatically aggravat, ver. 2. 7. one poor man should have had one ewe lamb, and yet he had so many, and that yet he should pursue after that: And most clearly, Isa. 5. 18 woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart-rope: the meaning of these words we conceive it to be this, that they did most violently, without any allurement or enticement, pursue after the heart of their detestable things: certainly, those may suspect themselves, that upon the first presentation of an idol, they presently bow down their heads and worship it.  
There is this likeways which may evidence it, and it is this, when one notwithstanding of the convictions of the omniscience of God that doth behold them, will commit such an iniquity: no doubt, than sin is brought unto a most damnable and most attrocious height: then sin had dominion over Er, Gen. 38, 7. He did evil in the sight of the Lord: the meaning of which word we conceive to be this, that he did the evil, notwithstanding he was convinced of the omniscience and all seeing eye of God: And it is recorded of Ahab, 1 King. 21, 20. He sold himself to commit iniquity in the sight of the Lord, when notwithstanding he knew that he had seven eyes that ran to and fro through the earth, yet he did act these abominations.  
And there is this lastly, that doth evidence it, when one doth sin with much deliberation and advice, they are not over-hailed by their temptations and lusts, and they sit down in counsel to consult how such a thing may be effectuate: then had iniquity dominion over those that are made mention of, Mic. 2. 1. woe to them that devise iniquity upon their beds, that sit down deliberately in the silent seasons of the night to contrive the mischievous plots of their hearts: and we would only say to such, read the 3. or 4. vers. of that chapter, where God saith in a sweet and just opposition, in regard of their devising of iniquity; Behold (saith he) I will devise against this people: God will deliberately and with much indignation, punish those that sin deliberately, and it is clear from, jer. 18. 12.  
Now we shall shut up our discourse at this time, only we would speak a little unto this, why God doth sometimes think fit to expose his own unto some dominion of their lusts? It was a notable and most true saying of a heathen, As many vices, as many masters, for every lust is a master; and we may say, every lust hath a servant, and some have ten thousand waiting on: And we conceive when a Christian beginneth to establish his own righteousness, than he is in hazard to be given up for a time unto the dominion of his sin: this is clear, Ezek. 33. 13. If he trust to his own righteousness, and commit iniquity; and there may be this reason of it, that they may know to distinguish, betwixt the yoke of Christ, and the yoke and bondage of sin, as it is pointed at, Deut. 28. 47, 48. And we conceive this may be a reason of it, because God intendeth to magnify the glory of his unsearchable grace, by delivering them from the door of the pit, when this song shall be sung, This my Son was dead, and is alive, and was lost, and is found: this is the song of restoring grace, after grace hath once prevented the Christian.  
Now we will desire you seriously to intend this precious work of mortification: the most part of us are idol-Christians, we have hands, and we do nothing, we have eyes and we see not, and we have feet and we walk not: And certainly, that practice and maxim of Matchiavel is much practised amongst us, he thought it was advantageous to have the possession of religion, and of virtue but he thought it dangerous to have the reality of religion: there are many that desire to be clothed with the coat of Christ, that never desired conformity with Christ in the inward man: And we think if Christ were to come down from heaven, he might preach this to many of us, Betrayest thou the son of man with a kiss? There are many that I am sure have a lower spirit than judas, that would sell Christ at a lower rate than thirty pieces of silver: O! eternity, eternity, what shall you do in the day of desolation, when your visitation shall come from a far? where shall you flee for help? and where shall you leave your glory? I shall shut up all that I have to say with this the wrath of that living, but contemptible stone, that was cut out of the Mountains, shall be more intolerable than the weight of mountains and hills. Therefore the reprobats rather choice to be under the weight of hills and mountains, then to be under the weight of this living Cornerstone but so much despised. Will you not embrace him? may not angels laugh at your folly, and have you in holy derision? the triumph is above, and it is not long before his own shall cry forth, It is finished. And no doubt, if we were much in the exercise of faith, we should easily accomplish this warfare: we may call Faith Eliezer, of whom it is reported, that he did so pursue his enemies, that the people returned to gather up the spoils. Love, prayer, and joy, will eternally sit down and reap the sweet fruits of the victory of Faith. Now to him that can make you overcome thorough the blood of the Lamb, and the word of your testimony, we desire to give praise.   

SERMON VII.  Gal. 5. 24: And they that are Christ's have crucified the flesh with the affections and lusts. 
IT was a divine sentence of that Master of experiences, that love covereth a multitude of sins; we may say, that precious and infinite love, that Christ hath had to sinners, hath covered a multitude of sins: though this is a lamentation, and shall be for a lamentation, that the most part of us have not come that length of religion, which the publicans and sinners did attain to, which is, to love those that love them. Doth not Christ his engraving of his love to sinners, in letters of blood, call for this at our hand, that we should devote ourselves wholly to him? But we confess, such is that desperate enimity and deceitfulness of the hearts of all flesh, that if all who have been partakers of the divine Nature, or shall be partakers of it, had but one heart to conduct them to heaven, they would misguide it in the way, it being the matchless and incommunicable prerogative of the Captain of our salvation, to guide many sons and daughters to glory, I think, if there were a description to be given of the most part of us, we must give that which is, Prov. 6. 13. He speaketh with his feet, and teacheth with his fingers: and the great lesson that we would teach with our feet, and preach with our hands would be Iniquity, formality, and distance from God. And I would have you▪ who are expectants of heaven, and have some small hope of being eternally with him, to be much in this precious work of mortification. There are some s● habituat to sin, (if God do not prevent them) the last act they shall commit in this stage of the world, shall be an act of iniquity, and they shall breathe out their last, in departing from that invisible Majesty. There are some that though they live seventy years, they shall not have this to say, of one day of all their life, that they have devoted and given it to God. Mortification is a mystery to our knowledge, but much more a mystery to our practice: It is a wonder that many of us are not distracted, and that much of cain's divinity doth not possess us, that whosoever shall find us by the way, shall kill us. However, unto those who make any conscience of this duty, we would say these two things; 1. Ye may yield unto the premises and assertions of misbelief, which they draw from the dominion of your sin over you, but deny the conclusions of misbelief: This was the practice of David, Psal. 65. 3. there is the assertion of misbelief in the first words, Iniquities prevail over me, but he denies that conclusion which we draw from it, that we are reprobats; but faith doth sweetly subjoin, As for our transgressions, thou wilt purge them away. This is bad Logic to deny the conclusion, but precious divinity: And secondly, we would say this to you, that ye may with a great deal of liberty, make use of the dominion of your iniquity, as an argument to plead with God for pardon, according to that famous prayer of david's, Psal. 25. 11. For thy name's sake, O Lord, pardon mine iniquity, for it is great. And we would say likeways, that God maketh use of the iniquities of the children of men, as an argument to provoke himself unto mercy, and even those iniquities, which before he hath made use of, as an argument of Justice. It is strange to parallel and compare these two places, Gen. 6. 5. with Gen. 8. 21. where the reason that God giveth of the destruction of the world is this, because that every imagination of the thoughts of the heart of man, is only evi● continually: and yet, chap. 8. 21. he giveth this as a ground, why he would curse the world no more for man's sake, because saith he, the imagination of man's heart i● evil from his youth.  
Now we told you at the last occasion we spoke on these words, when we wa● speaking upon the second thing of Mortification, which was the extent of it, tha● a Christian should not only mortify original sin, which is here called flesh, bu● likeways, he should mortify his predominant idols, which are here called affections; and of these two we have spoken▪ There is this likewise in the extent of Mortification, that a Christian should mortify the first motions and tentations unto sin, which are here called lusts. And for clearing what we shall speak upon this; we conceive, that the first motions of sin do comprehend these two: first, that a Christian should study to mortify the first tentations he meets with unto acting, or embracing of any particular lust. And secondly, that a Christian should study to avoid all appearances of evil, by which he may be brought to the acting of that sin. We shall not stand long to prove that it is the duty of a Christian to do the first; it is clear not only from jam. 4. 7. where we are commanded to resist the devil, which comprehendeth even the resisting of the first motions of sin, as likeways from 1 Pet. 5. 9 Whom resist, steadfast in the faith; but likeways it is clear from the practice of David, Psal, 56. 3. where when misbelief began to stir, he put faith in exercise, What time (saith he) I am afraid, I will trust in thee. And it is clear from the practice of Paul, 2 Cor. 12. 7. where there was a messenger of Satan given to buffer him, he went and beseeched the Lord thrice. Neither shall we stand to prove, that it is the duty of a Christian to flee the appearances of evil,  
It is clear, not only from Deut. 12. 30. where it is said, thou shalt not inquire how the Nations serve their gods: ye may suppose there was no iniquity in this iniquity; yet because it was the appearance of evil, God did forbid it: as likeways from Deut. 25. 13. 14. Thou shalt not have in thy bag, divers weights, a great and a small; thou shalt not have in thine house divers measures, a great and a small: it might be supposed, that the having of these things when not used, was not unlawful, but the very having of them, because it was an appearance of evil, it was desired to be eshewed: and that remarkable place, Prov. 5. 8. Come not nigh the door of her house, who is a whore: and that in Deut. 12. 3. where the people are commanded, even to forget the names of Idols. And from jude 21. to hate the garments spotted with the flesh: and Deut. 16. 19 where it is forbidden for a judge to take a gift, not that there is iniquity in this, but because it is an appearance of evil, lest he should pervert judgement, it is forbidden.  
Now that which first we shall speak to upon this, that a Christian should flee the first motions and appearances of sin, shall be this: to propose some considerations unto you, that may enforce this duty more.  
The first consideration that we propose is this, that iniquity when it is resisted in its first motions, is most easily conquered and overcome; when sin is killed in its birth, it is killed with the greatest facility and easiness: and certainly, when we delay the mortifying of our lusts, and resists not the devil, it is no wonder that we are led captive by the hand of our iniquities: It was an ancient saying worthy to be practised, resist the beginning of evil, for the remedy is ever more difficult in the close, then in the beginning. However, we would give Christians these two directions for this consideration. 1. After by the power of grace, ye have overcome the first motions of sin, do not give over your watch, nor sit down in carnal confidence, for he will again assail you, even after you have overcome: It is a remarkable word that is annexed to the close of Christ's temptations, Luk. 4. 13. where, after Satan was foiled most remarkably, it is said, he departed from him for a season; he had a mind to return, though he was overcome. 2. We say this, that most ordinarily the resisting of the motions of sin, and overcoming of them, if they be not improven with humility, it is the forerunner of some sad stroke from the hand of the Lord.  
There is this second consideration that we would propose for inviting of you to resist the first motions of sin, and it is this, a Christian that maketh conscience of this duty, ordinarily he is blessed with most divine and precious enjoyments of jesus Christ: let a Christian try this by experience, and when first sin doth assail them, if they will make conscience to resist it, the dew of heaven shall come down and lie upon their branch, that their glory may be fresh in them, and they shall be constrained to put up an Eben-ezer unto God, and to cry forth, hitherto hath the Lord helped us; this is clear from Rom. 8. 13. If ye through the Spirit shall mortify the deeds of the flesh, ye shall live; and clear likewise from Rev. 2. 17. Where, to the man that is in the way of overcoming, Christ will give him the hidden Manna: And certainly, we think, if we may make allusion to these words, that curse is accomplished in these days, I will make the heaven's brass, and the earth iron. There are some upon whom it hath not reigned these three years and six months, but are become as the bottle in the smoke, the marrow of whose bones is consumed.  
There is this third consideration that we would propose, and it is this, that the resisting of the motions and first stir of corruption, is the way to get the soul under a most divine impression of the sinfulness of sin: when was it that the Apostle Paul cried forth, O wretched man that I am? was it not, when there was a law in his mind, wrestling against the law of his members? When he was the greatest wrestler, than did sin appear out of measure sinful unto him. I confess, that distinction which Papists do so much adore, of venial and mortal sins, I think Christians in their practice do make much use of. Are there not many sins, which ye account venial, and writeth this name upon their forehead, this is a zoar, a little thing, and ye desire to be pardoned, when ye bow your knee in the house of Rimmon, if ye go no further: but certainly, the way to bring the soul to a divine loathing of all sin, is to be resisting the first motions of it.  
There is this first consideration, that resisting of the first motions of sin, is that which keeps the grace of faith much in exercise, especially in an hour of trial and of temptation. I think, there is nothing that will darken a Christians evidence so much as this, the conviction of this, that there was never a sin did assail them, that was resisted in its first motions and stir, I confess, I think a bad conscience, is the mother of misbelief, which the Apostle doth clearly point at, 1. Tim. 3. 9 Holding (saith he) the mystery of faith in a pure conscience, as if he would have said, that divine and precious guest Faith, can lodge in no dwelling but a pure and undefiled conscience: And to make this clear, that the resisting of the motions and first stir of sin, have influence to preserve faith in exercise, see Rev. 2. 17. To him that overcometh, that is in the way of overcoming, I will give him a new name; he shall know that his name is written in these precious records of heaven, and that before the morning stars did sing for joy, ere ever the corner stone of the world was laid, he was engraven upon the heart of precious ones, in indelible letters which cannot be blotted out: As also it is clear from, Rom. 7. compared with 8. and 1. verse: when was it that Paul cried forth, There is no condemnation to them that are in Christ jesus? was it not then, when he was wrestling against corruptions?  
And there is this last consideration, which we shall propose to enforce this duty, and it is this, that not resisting sin in its first motions, doth ordinarily create and bring to pass much hardness and stupidity of heart, when we silence our convictions with laziness, and answer our reprover with this, I have put off my coat, how shall I put it on? I shall say to such, it is a bad omen and sign that God is upon his way to cease to be such a reprover unto you: I confess, there is a difference betwixt sinning against light, and sinning with light; and we conceive that there are many guilty of the one, that are not guilty of the other: However, if once ye shall come this length, as when temptation doth assail you, to make a covenant of peace and agreement with it, ye may expect, if you go to heaven, you shall be safe, but so as by fire: and we confess there are some whose consciences may bear them record, that they never knew what it was to resist the first motions and stir of corruption. It is a lesson of so high nature, that it would need explication unto them: And think ye that ye can attain unto that living and precious hope, who never knew to wrestle with sin, and with your corruptions? is such a delusion as this amongst you, that ye can reign, though ye fight not, and triumph though ye contend not? ye may reign to your own apprehension as kings without Christ this way, but shall never reign as kings with him, if ye do not study to mortify your lusts.  
That which secondly we shall speak upon this, shall be this, what is the reason that Christians do not resist sin in its first motions and stir within them? And we conceive, that it doth either proceed from this, that Christians are not much in the exercise of the grace of watchfulness. I think temptations seizes ofttimes upon a Christians affections before they be a war, hence it is, that when the Apostle Peter is prescribing this direction of resisting the motions of sin, he requireth this as an antecedent duty, that they should be watchful, 1 Pet. 5. 8, 9 Be vigilant, and then, resist him, steadfast in the faith: when once a Christian hath given over his watch, he is a prey unto his lusts: we may certainly say of him, that he is a city broken down & without walls, that doth not exercise the grace of watchfulness. Or else it doth proceed from this, that Christians are not in a divine and spiritual frame to resist temptations, when they are first assailed with them. We confess, our spirits ofttimes are so loadened with the pleasure of a world, and are so much taken up with the passing delights of a transient world, that when temptations do come; we do easily condescend to embrace them: hence it is that the Apostle james when he is passing this exhortation upon these to whom he writeth, resist the Devil, he subjoineth this in the 9 vers. as a concomitant duty, draw near to God, as if he would have said, If temptations find you at a distance with God, than ye may cry forth, have pity on me; for ye are a prey, if ye be not found within sight of him, and if your hearts do not study to walk in the sight of his precious face. As likeways, Peter doth prescribe this, 1 Pet. 5. 8. 9 Be sober and then, resist him steadfast in the faith: and more clearly it is pointed at, Matth. 26. 41. Watch, and pray, left ye enter into temptation. And I would only say this unto you, it is a most high and divine walk always to be living within sight of God, that when ye go down to the grave, ye may have this to say, I am now to change my place, but not to change my company; heaven may be to you but a precious passing and transition unto a more constant and immediate enjoyment of God: Or else it doth proceed from this, that Christians when they are first assailed with the motions and stir of corruptions, they dow not do violence to their own flesh. I confess these two Idols, which are dependant one upon another, that idol of Self, and that idol of Ease, they are the cutthroats of a Christians diligence, and are the great occasion, why we do not overcome, through the word of our testimony, and by the blood of the Lamb; Think ye that it is an easy thing to overcome temptations? I confess, those that are not acquainted with it, may probably say it, but this is certain, that such kind goeth not forth, but by fasting and prayer. It cost Christ much toil to liberat you from the guilt of sin, and it will cost you much toil to liberat yourselves from the filth of sin. And there is this lastly from which it proceeds, that Christians do not mortify sin, in its first stir and motions, because they are not living under an impression of the sinfulness of sin. We conceive, that ofttimes when temptations do assail us, we think, departing from God a dispensible evil, and that which easily we may obtain pardon for: I would prescribe that unto you, as one of the greatest mysteries of Christianity, and blessed, blessed is he eternally that hath win to it, and it is this, to be living constantly under a divine impression of the sinfulness of sin, that ye may take it up, in its nature, and in its effects, I think, if one should come from the dead, having the chains of everlasting wrath, wreathed about his feet, and the shackles of the fury of the Lord, wreathed about his hands, and should preach to you, concerning the nature of sin, and how damnable a thing it is, there are many who would not take heed much to such doctrine.  
Now that which thirdly we proposed to speak to from these words was, the difficulty to attain to Mortification, which we conceive, was held forth under that word Crucify; which doth import, that Mortification is a longsome work, as crucifying was a longsome death: as likeways it doth import, that Mortification was a painful work, as crucifying was one of the most painful deaths: And like ways it holds forth the intensive nature of Mortification, that a Christian should study not to be content until he did kill corruption: And concerning these three we shall speak together: And we shall point out the difficulty of attaining to Mortification in these things. Is there not this which points out the difficulty of it, that there is a woeful unity of affection betwixt us and our lusts, they are dear to us as the right eye, and our right hand, and right foot: And I confess, to convince you of that unity that is betwixt you and your lusts, I think that expression which ordinarily ye use, when one is reproving you for your passion, or for your swearing, may suffice; ye will answer, what aileth you at me? which doth speak this, that you say, your lusts and you are one. And I confess Paul hath an expression like this, Rom. 7, 8. I know (saith he) that in me dwelleth no good thing. There are two me's in a Christian; there is a spiritual and a refined Me, there is a carnal and a wicked Me, as Paul doth distinguish them in that verse, I know (saith he) that in me dwelleth no good thing: and yet he subjoineth, In me to will that is present, which is one good thing. And we confess, that word is accomplished in Me, They are joined to their idols, let them alone.  
There is that secondly which pointeth out the difficulty of Mortification, and it is the strength of those lusts that are within us, we think the Scripture is so abundant in pointing out the strength of sin, that we need not speak much to it: there is that expression, Rom. 8. 2. which is a most strange word, it is there called the law of sin and of death: as it were, sin pleads for as much subjection from us, as if we were tied by law to obey it: And in that verse, there is a sweet contrariety of laws, the law of the spirit of life, hath made me free from the law of sin and of death. If so we may speak, there is, in a manner, one decree and statute of heaven declaring another to be null; for it was a law in heaven, that we should be under death, because we were under sin; but behold, here is a posterior law that doth sweetly reduce this prior law, and it is, the law of the Spirit of life. As likeways, that expression pointeth forth the strength of corruption, which is 2 Cor. 10. 4. where he saith, we are to fight for the pulling down of strong holds, as it were, sin fortifieth itself within our bosom: and we confess, if this were believed, we should study to mortify our corruptions with a great deal of more pains and constancy. There is this likeways, which pointeth it out, and it is, the deceitfulness of our lusts, and the subtlety which they vent in their deceiving of us; which is clear from that expression, jam. 1. 14. When a man, (saith he) is drawn away, and enticed of his lusts: the word there that is rendered enticed, is taken from the fishers, who deceive the silly fishes, with an apparent bait of pleasure. We confess, these two are the great obstrutions of a Christians progress to heaven, there are temptations of fear, and there are temptations from advantage: which two, if they were removed, we might with greater facility overcome our lusts, and sing a song of triumph over our Idols: ofttimes that expression is recorded, the deceitfulness of sin: we confess, if this were believed, we would use a more divine and holy prudence, lest we should be ensnared. And to shut up our discourse upon Mortification, upon which we have been speaking so long; we shall only speak a little to obviate any mistake that may be about the difficulty of any Mortification, which shall include that which we intended to speak upon; which was the certainty of overcoming.  
And that which first we would say unto you is this; Be persuaded of this, that there is more divine satisfaction in the resisting of your lusts, and wrestling against them, than there is in the actual fruition of them all: that word of solomon's, Stolen waters are sweet, saith the adulterous woman, but at last they shall be convinced of the contrary: and that word which he speaketh, Bread of deceit is pleasant to the mouth, but he knoweth not, that the dead are there, etc. And we think the Apostle sweetly chideth the Romans concerning this thing, What fruit have you of those things, whereof you are now ashamed? it is sad to think upon that woeful disappointment that many shall meet with.  
There is this which we would likeways say, that there is a divine certainty of a Christians overcoming, let the difficulties be never so many, and (O beloved in the Lord) are not these glad tidings from a far country, and may be as cold water to a thirsty man's soul, that a Christian shall once overcome: And I confess there are these four things, that speak the certainty of a Christians overcoming: 1. The faithfulness, and the love of Jesus Christ is laid in pawn for our overcoming, which is clear from that Joh. 6. 39 And this is the father's will which hath sent me, that of all which he hath given me, I should loss nothing but should raise it up again at the last day: And we confess, this is certain, it is more of Christ's concernment that a believer should overcome, than it is of his own. O! what songs to the faithfulness of Christ, what songs to his love shall be sung that day, when the precious troup of his Saints, shall return from the day of judgement, and that general infare shall be of all those that have been begotten unto a lively hope, when they shall convey Christ home, through the ports of the new jerusalem, every one having a harp of God in his hand, and shall cry forth, Halelujab▪ Halelujab to him that sitteth upon the Throne, and to the lamb for ever and ever: that song shall have no period; though it have a beginning.  
There is this likeways which pointeth forth their certainty of overcoming, Christ hath overcome, and therefore a Christian shall overcome. It was the sweet divinity of the Apostle Paul, Heh. 2. 9, 10. there is a promise (saith he) that all things shall be put under our feet, but we see not that promise accomplished, saith he: I see one thing accomplished, which is a pledge of it, I see jesus Christ, for the suffering of death, crowned with glory and with Majesty: Christ is in heaven, and he must be there: and that word John 16. last, Be of good cheer, saith he, for I have overcome the world; which is a pledge and certain token, that ye shall once overcome.  
There is this likeways which points forth their certainty of overcoming, that that same power which was exercised in bringing Christ from death, and in making him to overcome principalities and powers, is communicate to believers to make them overcome; as it is clear from Eph. 1. 19, 20. where it is said, That power that wrought mightily in Christ to raise him from the dead, doth also work in those that believe. O! Christians, heirs of the grace of life, believe this, that Omnipotency is engaged on your behalf; and have you not learned that first point of the Creed, that there is nothing-impossible to God; and so when you are constrained sometimes to cry out, Who shall stand before the children of Anak: Content yourselves with this, that there is nothing too hard for him.  
And there is this lastly, which points it out, that divine and invisible knot of union that is betwixt Christ and his members: Is Christ above? the members must follow; for ye know, though Christ be the fullness of the Saints, yet the Saints are the fullness of Christ: there is a sweet mutual fulfilling and accomplishing each one of another: know ye not that word, that where I am, there they may be also: I think of all the words that Christ ever spoke to the Father, that word was the most imperious and commanding-like word which he hath, Joh. 17. 24. I will (saith he) that those that thou hast given me, be where I am. It was not his prayer which came that length, he willed it, and would not be contradicted: And certainly there is nothing that may comfort you in the our of trial so much as this, Christ is upon his way to relieve you, and ye are upon your way of overcoming: And I shall only say that word, which ought to be your practice, 1 Joh. 5. 18. Whosoever is born of God sinneth not, and that wicked one toucheth him not: That ordinary expression which you have you should not rub clothes with him, not touch him. And to those that are walking in the broad paths of sin, I shall only speak that to you which is, Joh. 21. 22. His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. Your eyes and your taste shall be satisfied; and that word which is vers. 30. he shall be preserved to the day of destruction, or as the word in the original, he shall be reserved to the day of wrath: as it were, there shall be a combination of wrath▪ and justice that shall seize upon you. Now to him who is upon his way, who shall come and will not carry, and whose reward is with him, we desire to give praise.   

SERMON VIII.  Gal. 6. 14. By whom the world is crucified unto me, and I unto the world. 
CHristianity doth consist in a blessed exchange of affections, a soul dying in its affections and respects to all things, that are here below; and living and advancing in its desires toward him, who is that blessed and universal good. It ought to be that arch-plot, and great design, that Christians ought to promove, to attain to that original unity, which once was in man's affections towards God: O! what blessedness did Adam enjoy, while he did stand in that estate wherein he was created, he having a blessed harmony of all his affections toward God, and likeways there being a most divine correspondence and blessed familiarity betwixt heaven and earth, betwixt him who fitteth on the Throne, and the footstool: but that was most eminently verified, that man being in honour, did not abide. O! what anxious and perplexing thoughts had poor Adam, no doubt, some hours after his fall, when he did reflect upon that which was once his condition, and did compare it with that which was now his lot: might not he take up that lamentation over himself, Man in his best estate is altogether vanity; And likeways he might have that proverb taken up of himself, How art thou fallen from heaven, O Lucifer, son of the morning? Now, man by lossing that blessed unity that was in his affections, hath contracted a woeful and infinite diversity in his affections towards these things that are here below: so that those affections which did once sweetly run in one channel toward God, are now divided and separated in many channels, toward those things that are below him: And there is nothing beneath the Son, that leadeth captive so many of our desires as the World: therefore it were your advantage to be crucified to the world, and to have the world crucified to you: that you may discover, that endless vanity, and unspeakable vexation of spirit, that is in all things that are here: The world is a perfect compend and complete epitome of all misery: God himself is that compend of all blessedness, so that there is nothing that we can take up under this, but it is most eminently in him. It is a duty which is much undervalved in these days, Christians to be promoving in that blessed work of having themselves crucified to the world, and having the world crucified to them: O! how suitable is it for those who are heirs and expectants of that blessed hope and everlasting enjoyment of being with God, who is the Judge of all flesh, and with Jesus Christ, who is the Mediator of the New Covenant, and with the innumerable company of holy Angels, and to be made heirs and coheirs with Jesus Christ. Is it not below you to be much taken up in your vain and anxiouspursuits afterthose things that are here below: The objects of the desires of your immortal spirits ought to be more high than things below; and aught to be more divine than things humane; your affections ought to be ascending as pillaes of smoke, and ye should be breathing after that blessed day when there shall be a confinement of all your affections on him. We have at some occasions spoken unto you, of the grace of humility, and of the grace of love, the one teaching us to undervalue ourselves, the other teaching us to value God: And had you been much taken up in the spiritual and living exercise of those, there should not have been much difficulty to persuade you at this time. We shall not insist long in telling what Mortification is; It is a constant and blessed endeavour of the Christian, to remove out of his way all those impediments, that do interrupt the exercise of love; As likeways, it is that which entertaineth a constant and perpetual antipathy and holy indignation against every thing, thorough which his conformity with God, and that perfect likeness and similitude with his Maker, might be in any way impaired. Mortification doth not consist in those unconstant and unequal exercises of mortifying our lusts, it consists not in those violent flashes of holy zeal and indignation against our iniquities; for though that indignation be violent for its time, yet it doth quickly vanish and pass away: but that grace of Mortification must be a constant and daily exercise; We will solace ourselves in the chambers of our imagery, by beholding our idols portrayed up the wall, we will study to receive satisfaction in our apprehensions, when we cannot receive satisfaction in the actual fruition of them: Such is likeways the woeful desperatness of the hearts of the children of men, that when God hath put a worm to the root of that gourd, under the shadow of which, we used to solace ourselves, we cry forth from a discontented humour, It is better for us to die then to live: O! there are many here, to whom it would be death to outlive their idols; their idols and they are pleasant in their lives, and they desire not to be divided in their deaths. 3. Mortification doth not consist in that partial and divided way of mortifying our corruptions, we taking vengeance upon some of our lusts, but with Saul, spareing it who is the King. Naaman the Syrian must have an indulgence of bowing his knee in the house of Rimmon: Lot must plead for the sparing of Zoar, that small thing: and so when we are intending that work of Mortification, we plead for the sparing of these things, which we call Zoars, these small, but our Master-corruptions. Certainly that evangelic Mortification which is required of us, doth not consist in this, for we must intend an universal separation betwixt us and all our idols, we must cast away all our idols to the moles and to the bats, and we must defile the covering of them, and he alone must be the cover of our eyes: He never knew what the grace of Mortification meant, who never set about the accomplishment of the ruin of that great and master-idol which domineereth over him: And we conceive, that the best and most solid way of knowing our growth in Mortification, is by reflecting upon the decay of these idols, which are our predominants; other sins which affail us may decay, and their strength wax weak, and yet mortification not be on the growing hand, for there are many of our lusts, that rather die by concession, then by constraint; there are many of our idols that rather go out of us, then are cast out.  
Now the first thing that a Christian ought to endeavour to mortify is, his love to the the world, which was the practice of this holy man: In the words he pointeth out unto us that way, wherein he did attain this complete and spiritual Mortification to the world, holden forth to us in these words, by whom, which doth relate unto jesus Christ, who is made mention of in the words going before: or, as the words may be rendered, by which I am crucified to the world, and so they relate unto the cross of Jesus Christ. Now under this notion of being crucified, he doth certainly hold forth unto us, that great difficulty that is in accomplishing the work of Mortification; And under this name of being crucified, he holdeth forth unto us, the longsomeness of the time that we must spend, before we can attain complete Mortification, Crucifying being one of the most lent and slow of all violent deaths; Mortification is not a work of one day, it will cost us many days and years, before we shall crush the head of him, who hath so ofttimes crushed our heel, before that blessed promise shall be fulfilled, that all things shall be put in subjection unto us: Sin doth most easily invade us, and take possession of us, but it is not easily dispossessed; for except we had the infinite strength of him who is Jehovah, we might sit down, and close our hands, and never mint to oppose these Idols, under whose subjection we are: This word of being crucified, doth likeways hold forth the painfulness and uneasiness of this work of Mortification, Crucifying being a death, amongst all violent deaths, one of the most bitter: we must certainly be mortified to our ease, before we can be mortified to our lusts, we must travel in birth, before the grace of Mortification can be form in us. It is a woeful evil in these days, that the most part of people walk under this apprehension, that there is not much difficulty to Mortify their corruptions, but it is a token, that they never knew what it was to mortify them, who never knew the difficulty of Mortification.  
The third thing that is holden forth under this name of being crucified is, that woeful reluctancy and indisposition of spirit, which we have to this blessed exercise of Mortifying our corruptions; we have as great unwillingness unto it, as though we were to go to subject ourselves to some violent death. O! how is vanity and corruption joined to the spirits of the sons of men: how loath are we to have that woeful and accursed union betwixt us and our lusts dissolved? O! how many Orators and Procurators within ourselves have we to plead for this, the sparing of our lusts: we may be persuaded of this, that if we be not the ruin of our iniquity, iniquity shall certainly be our ruin. O! how may we blush and be confounded seven days, that we should be so loath to have a separation betwixt us and these things, by which our distance with God and estrangement from him, is so much increased: this vanity is unspeakable, that we should be so averse from that wherein our eternal blessedness dothly, in having that woeful band, which we have wreathed about our own necks, taken off by the blessed and everlasting hands of him who hath died and risen again, to accomplish this blessed design.  
Lastly, under this word of being crucified, is held forth unto us that complete and spiritual Mortification to the world, that this holy man attained to, he was as one dead to these things: he was not much exercised in joy in having the world, neither was he exercised in grief, by wanting the things of the world, he was a man dead, which could not be moved by any of these things: We do not say so, that Paul was altogether a Stoic, without all passions of grief and sorrow, or of joy, but we only say this, that he did not grieve for the want of the world, as those who have no hope; neither did he so joy in having the world, as those who have not a more divine and high spring of consolation, he was clothed with a holy indifferency, and a blessed neutrality in having or wanting these things; it was none of Paul's desires to have the world, he had learned that divine and excellent art of being content with every estate of life: he knew not what it was to murmur; And it were certainly much our advantage, to be provoked to jealousy, when we reflect upon the practice of this holy man. I conceive, that if all that are here would examine themselves, by how many degrees their Mortification to the world, doth come short of this, they might sit down and conclude with themselves, that they are yet to begin to mortify; yea, there are many here, to whom we may say, that they are so far from being clothed with a holy indifferency in having the things of the world, that they are clothed with that woeful and indispensible necessity in pursuing after these things: this is the language of the most part, Give, give, men hurrying themselves in multitudes of hopes, and of fears, and of expectations, and likeways an infinite number of desires; And what is the end and result of all these things, but vanity and vexation of spirit.  
Now that you may be helped to attain this concerning-duty, to be mortified to the world, we shall propose these things unto you: The first is this, be much taken up in a holy contemplation and spiritual beholding of these unsearchable excellencies that are in God. If once the foul of the creature were elevated to behold him, there should not be much difficulty, to be mortified to the world: were we once admitted to draw by a lap of the vail, and behold that uncreated glory and unexpressible Majesty that is treasured up in him, Mortification should be no great difficulty unto us: this is clearly held forth here, for Paul doth tell by whom he had this grace of Mortification, it was by beholding that pleasant plant of renown Jesus Christ. This is clear likeways, 1 joh. 5. 5▪ Who is he that overcometh the world, but he that believeth that jesus Christ is the Son of God? Did we once believe that fundamental Article of faith, that he who was crucified upon the tree, was the real Son of God, we should most easily win to this concerning duty of Mortification. We may reduce all the causes of our little growth in this blessed work, to that woeful ignorance of God, wherewith the most part of us are clothed: were there a door opened to us in heaven, and were we in the spirit to behold him who sits upon the Throne, whose countenance is like a Sardine stone, and about whose Throne there is that rainbow; could we penetrate thorough these vails, wherewith both he and we are covered, we being clothed with the vail of our ignorance, and likeways with the vail of our impurity; and he being clothed with these two most glorious vails, the vail of his unsearchableness, and the vail of that wonderful and unexpressible Majesty that is in him, the one confounding the judgement, and the other confounding the affections, so that affection and judgement in a manner is put to a none-exercise, and both of these do sweetly resolve in that blessed one act of admiration. We need not speak much to the commendation of those unto you, who were never acquainted with him, that so ye might be persuaded to forsake your old lovers; We shall only say this, silence and admiration they speak least, and yet speak most: there is more divine Oratory in holy silence, and more excellent expressions in blessed admiration, than all our inventions could reach: what can man speak of him who is that unsearchable and incomprehensible Majesty? This may appear a paradox to you, that silence should speak, and admiration commend: but it is no paradox, when the object of our commendation, is by infinite degrees exalted above our blessing and our practice. O! men of the world, will you once be persuaded to make that blessed divorce betwixt you and your idols, that there may be an everlasting conjunction betwixt God and you: O! if ye had so much divine understanding, as to judge of things according to their real worth, He alone should be exalted in that day: Come and see and behold what infinite sweetness is treasured up in him, those springs wherewith ye delight yourselves, shall ere long dry up; but he is that high and infinite spring, which always floweth out, and yet is not impaired.  
The second thing whereby we may attain to this blessed duty of Mortification to the world, is this, by reflecting how passing & transient those things are, wherewith the sons of men use to solace themselves. Paul doth press Mortification to the world from this consideration, 1 Cor. 7. 31. The fashion of this world passeth away: the word is most emphatic, this Schema and representation of the world or this stage play of the world, it passeth away; therefore, let those that rejoice he as though they rejoiced not, and be careful for nothing: this is clear, 1 Joh. 2. 17. and 1 Pet. 4. 7. did we solidly believe how changeable those enjoyments of the world were, would we hurry ourselves so much in our pursuits after them? Those who are listed up in their enjoyments this day, may be thrust down low the next day: joh, who was a man enriched in many things, yet a few days, yea, we may say, a few hours made a sad and strange exchange: We may affirm that, with great assurance of truth, Surely man at his best estate is altogether vanity: that word that is there (at his best estate) may be rendered thus, man although he stand: Etiamsi constitutus, in your most fixed and settled condition in the world: his is the Emblem and Motto of your state vanity, most subject to change: and why should you weary yourselves in the fire for that which is very vanity?  
The third thing by which ye may attain this duty of Mortification, is to be much taken up in the consideration of the brevity of your life: I suppose, that if we were walking more in the house of mourning, and were believing that truth, that it is appointed for man once to die, and that shortly, we must be brought home unto that unchangeable estate of life; O! how would this allay us in our pursuits? I think this were a little water, which we might mix with our wine, when there is greatest confidence of Creature contentments: left the foam of this wine should distemper our head, we may mix it with this water, the brevity of our life. It is a sweet subject for meditation when we are most high, to be much in the consideration of this, that within a few days we shall be most low. What is your life but a vapour, which doth quickly vanish, and doth but appear for a little? Suppose the whole Creation should stay with you during all your time, yet how short should your enjoyment be? what is man's life, but a hand-breadth, these four finger-breadths, which is one of the least of all geometrical measures; there is morning, forenoon, afternoon, and night, all which do amount to a day? there is infancy, youth, manhood, and old age, and those do quickly vanish and pass away. How many are hurried into eternity, in the first step of their days, in their infancy? And again, how many in their youth? and we have frequent experience, that many in their manhood, and in the flour of their age, that sentence cometh forth, Return ye children of men: and there is not one amongst an hundred, that do attain to that utmost period that nature doth allow; and what though ye did live fourscore of years, which is the utmost period that nature hath allowed, yet doth your time quickly vanish and flee away? Why should you solace yourselves with those things that cannot eternally remain with you? when ye go down to the grave, you can take nothing of these things with you▪ for in all points as you came, so shall ye go, and what profit is there that ye have laboured for the wind?  
The fourth thing whereby we may be helped to attain this, is this, Be much in the mortifying of those corruptions which cannot be entertained, but by entertaining also this woeful corruption of covetousness: there are some corruptions, which have so near affinity to, as likeways dependence upon, this sin, that if these be not crushed, we cannot attain to this duty of Mortification, there is prodigality and pride, these two grand enemies, to the accomplishment of this blessed design: and we would begin to crush these, before we can begin to accomplish this.  
There is another way which is this, be much taken up in the reflecting upon that blessed hope, and that grace which shall be brought unto you at the revelation of jesus Christ. Peter presseth sobriety to all things here below, by this arguments, 1 Pet. 1. 13. Be sober, and he giveth this reason of it, for the grace that shall be brought unto you at the revelation of jesus Christ: O! were we much taken up in beholding that blessed estate of life, which the souls of just men made perfect shall have with God, where we shall enjoy, and yet not loath: there shall be an everlasting conjunction betwixt desire and enjoyment of him who is the person beloved, so that it thinks never to receive satisfaction; all it doth receive, is more to provoke its appetite, then to satisfy its desire.  
There is a last, which is this, be much in the consideration of that day, when all the families of the earth shall appear before him in the valley of decision. This indeed would help us, to much mortification to these things of the world, as is clear from Eccles. 11. 9 had we the faith of that day engraven upon our spirits, that we must render an account of our ways, O! how wary should we be in engaging with vanity? I think the great cause why sin hath so universal a dominion over the sons of men is, because we do not solidly believe that there is such a day approaching, when we shall appear before the judgement seat of him, who shall judge not after the seeing of the eye, nor shall reprove after the hearing of the ear, but shall judge righteous judgement: The terror of the Lord would certainly persuade us, if we did believe this. O! what a holy unwillingness should we have in walking after the paths of our idols.  
Now we shall shut up our discourse with this, be persuaded once to begin that work of mortification, and especially in mortifying your love to the world: he that returneth victor after war with his idols, we may call him joseph, for he shall be as a fruitful bough whose branches run over the wall. If once you spoil that grand and arch-rebel, who doth so much oppose you, in a manner, you should stand alone and sing a triumph, they should flee when none pursueth; and we ought be strong as a lion, and who should rouse us up?    

Of Spiritual CONTENTMENT.  

SERMON IX.  Phil. 4. 11. I have learned in whatsoever state I am, therewith to be content. 
IT was Adam's ignorance of this divine mystery of Christianity, to be content with every estate, wherein he was placed, that did bring him down from that high pinnacle of his excellency, and did degrade him from that primitive glory, wherewith he was clothed, for he not being content with that precious and excellent lot, wherein God had placed him, but coveting after a more noble and excellent Being, he came exceedingly short of this design. And such is the Athenian and woeful frame of spirit, wherewith men are possessed, that they can fancy no blessedness in what they are, but imagine a great blessedness to be in what they are not; hence is it that men do covet the lot of others, and are dissatisfied with their own estate and condition: and certainly the affections of men while they are living under these spheres which are in perpetual motion, can never be satisfied, nor be at rest: which was the observation of that master of experiences. Prov. 27. 20. Hell and destruction are never full, so the eyes of man are never satisfied; and as he saith, Eccles. 1. 8. The eye is not satisfied with seeing, nor the ear filled with hearing: And we may likeways add, that the heart is not satisfied with the enjoying; And it is certainly thorough the deceitfuness' of the spirit of man, and that invisible root of pride, that every lot and condition of life is subject to satiety and loathing: private men do envy the greatness of Princes, and Princes do envy the quiet repose of private men, though they will not descend nor reduce themselves unto that estate, but do always fear that, which sometimes they are constrained to desire: And believe me, a Christians sitting down seriously, to contemplate and view what an infinite multitude of hopes, fears and desires the spirit of man is possessed with; as likeways to behold how that vanity and vexation of spirit, is engraven upon the choicest lot that a Christian can meet with here, he may be provoked to look out at the windows of his prisonhouse, and long for that precious day, when Christ should be as a roe, or as a young hind coming over the mountains of Bether, waiting to be exalted to that precious and excellent estate of life, where there shall be neither loathing nor longing: Abel who hath been the first possessor of heaven of all the house and family of Adam, and hath dwelled in it near six thousand years, yet there is not in him the least inclination or motion to change or alter his estate; there is no loathing in heaven nor desire to flit there; And, believe me, this divine mystery of contentment with every lot and condition, in which a Christian is placed, is not easily attained. O! what repine hath the unmortified spirit of man to the dispensations of God, in regulating his lot and estate, which doth alone speak forth the Atheism of our heart: for it is, as it were, man proposing a model, and form unto God, how he should rule and govern the world. I think Christians are as much subject to the fashion of this contempt and pride as any. It was a noble saying of one; in the commendation of victory over a man's self, Tunc omnia regna tenebis, cum poteris rex esse tui, ye shall then be made a possessor of all kingdoms, when ye shall be made a ruler and king of yourself. And no doubt, one that is once mortified to this passion of discontent, he may dwell upon the Mountains of Ararat in the midst of all the revolutions, and changes that are here below; such a Christian may sweetly contemplate the overturning of Estates and Commonwealths, and may patiently endure every lot that doth befall him, and possess his soul in patience: And certainly, if men knew but this one thing, that the whole circumference of the earth, is but one point of the Universe, and that all time that hath been, is, or shall be, is but one instant, in comparison of eternity: and what is man but a part of that point? and what is his life but a small part of that instant? And why then should man anxiously complain, to spend a part of a moment in enduring the most anxious and sad things that can befall him? And, (as Christ doth most divinely speak) Can a man by taking thought, add one cubit to his stature? what poor advantage hath a man by his discontentment and sorrow, if it be not to render himself more miserable? we may say of heavenly-mindedness and of contentment, they are like Hypocrates Twins, that live and die together, they are two sweet companions, that always go along together, and cannot be divided.  
But to descend a little more to the words, you have Paul in them obviating any misconstruction, that the Philippians might have of his joy, which he expresseth in the former verse, as if he had been one that was coveting great things for himself, or desiring to be great in the world, no, saith he, I speak not these things because of want, which formerly I had, and is now made up, for, saith he, I have learned in every estate that I am, therewith to be content. There is no lot, saith Paul, but I can patiently endure it, and can with a divine complacency carry myself under it; And this he proveth in the 1 2. verse, I know saith he, how to be debased, I am instructed in this divine art, how to walk soberly under debasement, and I know, saith he, how to abound: I am not one that is puffed up with a prosperous lot in the world: And lest this assertion of Paul's should seem to be a boasting beyond his line, and of being exalted above measure, he doth sweetly subjoin that humble assertion, I can do all things through Christ that strengtheneth me; As if he would have said, do not mistake me, or conceive me under a more divine and high notion than ye ought, for I am but a poor and sinful man, who can do nothing of myself, but as I am overacted by a divine and supreme hand. I am enabled to triumph over the most adverse and sinistrous lot, that can befall me.  
The words which we have read, in the original they are most significant and emphatic; that word which is here rendered Content, is All sufficient, and so the words may sweetly run thus, I have learned in every estate wherein I am, to be all-sufficient, of which that word, Pro. 14. 14. Is a sweet commentary, The back-slider in heart shall be filled with the fruit of his own way, but a godly man shall be satisfied from himself▪ In a manner, there is a wellspring of everlasting consolation with in the Christian, which maketh him endure every anxious lot. And no doubt, that word I have learned, doth both speak the difficulty of attaining this mystery of divine contentment, as likeways it speaketh out that ignorance of this divine and noble end, wherewith Paul was once possessed: I was once, saith he, as rude as any in the knowledge of this thing▪ but now through the understanding & wisdom of God, I am made perfect in the knowledge of these things. And that word in every estate, doth exceedingly commend that great pitch of Christianity, unto which Paul had attained, there was no lot that could befall him wrong; And we shall only say this by the way, continuance of affliction is one of the greatest occasions of impatience that is imaginable. A Christian, when first he meets with a cross, may be provoked to salute it, and embrace it but if it be lengthened out upon him, than he cryeth forth, hast thou found me, O thou mine enemy? and than beginneth to call in question the loving kindness of the Lord, and to complain, that he hath shut up his mercies in everlasting forgetfulness; though we may say, in the day that a Christian shall be passing thorough the valley of the shadow of death, he shall be sweetly convinced of his impatiency, when a Christian shall be constrained, to engrave that Motto upon the door of his everlasting rest he hath done all things well: What thoughts will ye have of these risings and debatings of spirit wherewith ye have been possessed? We may imagine and not without some ground, that a great part of eternity shall be spent in interrogations, Christ shall interrogate us, if we laked any thing while we were here below, and we shall be constrained to answer, nothing, even in that day when he sent us forth without scrip; or money, or without sandals or any thing, and those that did belong to us, we shall be constrained, to subscribe to the infinite wisdom of God, in regulating of our lot.  
Now in speaking upon this divine quality and duty of divine contentment, (which we conceive, is a duty most requisite in these days) we shall not insist long in pointing out what this divine grace of contentment is, but we conceive, it includeth not only this, a sweet and composed frame of spirit, under every anxious lot and dispensation with which we meet, of which that word is a commentary, Leu. 10. 3. where it is said of Aaron, when his sons were cut off, He held his peace, and that word, Psal. 62. 1. Truly my soul waiteth upon the Lord: But the words in the original are this, Truly my soul be thou silent unto God, as they are rendered in the margin of the book, as if he would have said, do not fret nor be disquieted, because of any thing that he carveth out unto thee.  
But likeways this grace and duty of contentment includeth, a holy complaceney, and sweet serenity and calmness of spirit under every lot, of which that word is a commentary. Jam. 1. 2. Count it all joy when you fall into divers temptations, and that word, Rom. 5. 3. We glory in tribulation. Neither shall we dwell long upon this, to prove that it is the duty of a Christian to be content with every estate wherein God shall put him: This is clear, 1 Tim. 6. 8. Having food and raiment let us therewith be content: and Heb. 13. 5. Be content with these things that you have and jam. 4. 7. and Luk. 3. 14. And we may say, if a Christian made the world but his servant, little would content him, but if once he make the world his master, and lord of his affections, than his desires will be infinite, and cannot at all be satisfied. We shall not long stand to inveigh against that too much addictedness of man to those passing and transient vanities of the world: we conceive there are these three things, which men do most earnestly covet, there is pleasure, riches, and honour; And certainly, these are below an immortal spirit, to fix their desires upon them: would ye have Solomon's verdict of riches, O ye that trust in uncertain riches, ye have it sweetly in, Prov. 23. 5. Wilt thou set thine eyes upon that which is not? In a manner, riches they have not a being, for they take wings to themselves and they flee away, as Solomon doth most sweetly speak, Eccles. 5. 11. If riches increase, what profit (saith he) is there to the owner thereof, save to be beholder of them with their eyes: all that the owner of riches hath is, the seeing of them, which a man, who is a passer by may likeways have, though he be not a possessor of them. And hence is that word, L. k. 14. where the man desiring to be excused for not coming to Christ; saith of himself, I have bought a piece of ground and must needs go see it; all his enjoyment of it was comprehended in that one poor thing, to behold it; And as for honour and glory, which, spirits that are more refined, and are not so wedded to the things of a world, pursue after, I would only have them knowing that one word, Psal. 62. 9 Men of high degree are a lie, and men of low degree are vanity: as if he would have said, any preeminency that one hath, that hath an excellent lot in the world above a poor one, doth consist in this, the one is a vanity, and the other is a lying vanity, speaking somewhat to be in him, which is not really in him; and that word, Act. 25. 23. where, speaking of Bernice, that came in with great pomp and glory unto the Senate-house, the word that is there rendered pomp and glory is this, he came in with a great fantasy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a great show and image, without any thing in reality: And as for pleasures of the world, with which these epicurean spirits of the world are so much besotted, know that verdict of Solomon, which he hath of these things. Vanity of vanities, and all things are vanity and vexation of spirit: And what can the man do that cometh after the king? If Solomon found no more, no doubt, none that cometh after him, can find any more.  
But that which we shall speak to first upon this, shall be, what are the causes and principles from whence the discontentment of one doth flow, under any anxious or sad lot that doth befall him? And we conceive that it either doth proceed from this, a Christian not being much in the exercise of selt-examination, as it is clear from that word, Psal. 4. 4. Examine yourselves upon your bed and be still, speaking so much, that the compendious way unto submission and contentment under any lot, is to be much in self-examination: And certainly self-examination hath much influence upon contentment under every lot, because such a one doth most accuratly take up these imperfections and blemishes that are in him, so in stead of complaining, he is constrained to wonder and cry forth, Why should a living man complain, a man for the punishment of his sin: likeways one that is much in self-examination, is a man that can take up the intendment of the rod, as likeways the advantage of it, and so he is constrained patiently to bear the rod, in his youth, and to sit down and adore the unsearchable wisdom of God in dispensing such things to him. That word, Prov. 19 3. is ofttimes verified of us, the heart of man perverteth his way, and then he fretteth against the Lord, when he is chastened for it. O! but if a Christian were dwelling much at home, he might wonder that yet he hath a being in the world, and is not cut off from the right hand of the Lord. O! bless him eternally that ye are not sent away to be reserved in everlasting chains.  
There is this likeways that doth occasion discontentment under our lot, and it is, want of that divine preparation to meet with every lot that can befall us before it come. We think a Christian ought to be general in his resolutions, to bear every cross that Christ will carve out. And certainly there are these two advantages that a Christian hath of general and universal resolutions. First he hath this advantage, that when he is chastened, as it were, in his goods or any other thing that belongeth to him, he beginneth to sing a song of praise, because it is not worse with him: there can no lot befall a man who is universal in his resolutions, but he will have a song of praise unto God, because of it. Secondly, he hath this advantage, that foresight and resolution to meet with any cross doth exceedingly dispose the Christian for meeting with it: we conceive that word which is, job 3. 25. hath had great influence on jobs patience, for the thing which I greatly feared, is come upon me: afflictions do ofttimes surprise us, and so we faint in the day of adversity, and so prove our strength to be but small.  
There is this likeways which occasioneth our discontentment, and it is this, that little heavenly mindedness, that is in a Christian, when he meeteth with his rod: O! but a Christian sitting down upon mount Pisgah, to behold that promised land, might with patience bear his rod: this is clear, 2 Cor. 4. 16. compared with vers. 17. where Paul giveth this reason of his courage and constancy under his rod, that he had an eye unto those things that were eternal: did ye never know what such a thing meant, as to drown the thoughts of your present misery, in these precious depths of eternity, to be beholding so much in heaven, as might infinitely solace, yea, and make up all your losses here. I confess that opinion of the Stoics, that did commend apathy and want of passions unto men, that they should not be much moved with grief for the want of any thing, nor be moved with joy for the having or possessing of any thing, is in some sense good: hence was it that in some sense they 〈◊〉 divinely, nihil boni vel mali accidit homini, nisi bonus vel malus animus; that there was no evil nor good that did befall man, but only a good and evil mind: If the heart was in a divine and spiritual frame, they knew not what any other sad or anxious lot could do to them.  
There is this likeways which occasioneth discontentment, and it is this, the want of the taking up God as the cause and author of those sad evils which befall us; which if it were once believed, we should be ashamed to dispute and murmur so much as we do: this is clear, 1 Sam. 3. near the close, that word of Elies, It is the Lord, let him do what seemeth him good: and that word, Psal. 39 9 I was dumb, I opened not my mouth, and this reason is given of it, because thou didst it: and that word, Isa. 39 8. Good is the word of the Lord, And certainly the murmurings and repine of our hearts, do speak that gross Atheism that dwelleth within us: O! durst we debate with him who is Almighty, or put him to render an account of his ways, who is that supreme and absolute One? Is it sit to be said to such a Prince as he is, thou art ungodly, and to condemn him who is most just? O! be much in the study of the sovereignty of God, when he, as it were, doth call as in asolemn assembly, all your terrors round about.  
There is this likeways which doth occasion it, which is, our little being in the meditation and serious thoughts of the brevity of our life and of time: If a man knew that it were but for an hour, or for ten days that he were to endure tribulation, he might patiently submit, and bear with his rod: this is clear, 1 Cor. 7. 29. compared with the following verses, where, from that doctrine that time was short, he doth infer this exhorration, let those that weep, be as though they weeped not, as if he would have said, let them not be much moved with those things, time time will have a close: Believe me, it is not long before the small period of time that hath interveened betwixt eternity before, and eternity after, shall be sweetly swallowed up, and there shall be nothing but eternity.  
And there is this lastly which doth occasion our great discontentment, under our rod, which is, that unmortifedness and subduedness of spirit: pride being the great predominant evil, and if we may allude to that word, Only by pride cometh contention; we may certainly say it holdeth well here, that only by pride are these contendings that we have with God, concerning his dispensations towards us. In sum, it is this, it is impossible for a Christian not humble, to be content: pride is one of the greatcst opposites unto divine contentment under any rod that we meet with: O! but if a Christian were humble, he might sit in the dust, and sweetly adore the infinite love and patience of God.  
Now we shall in the second place propose some considerations, that may hinder a Christian, or any other, from being discontent with any lot that doth befall them; and the first is this, that there are many sad and woeful companions of a Christians discontentment and repining against any dispensation of God, and we conceive there is not only this bad companion, that a Christian hereby is indisposed and unfit to go about spiritual duties, especially these two, of prayer and praise: It is impossible for a Christian that is under the exercise of discontentment, to pray or praise; there is some what of this pointed at, 1 Tim. 2. 8. where this is a qualification of a right prayer, that he should be without wrath, not having any murmurings or repyning within his heart: as likeways it is clear concerning praise, Psal. 57 7. My heart is fixed, it is fixed, which speaketh so much as this, that praise doth require a divine and composed frame of spirit: and it is most certain, that discontentment doth impede prayer, for there are three sweet ingredients of the exercise of prayer, which discontentment doth exceedingly cut off; there is love, fervency, and faith; which no doubt discontentment doth abridge; a discontented Christian cannot be a Christian burning with love; jealousy is such a predominant with him, that love cannot be his exercise: And certainly, if prayer do not proceed from the precious principle of love, it wants that one arm which it ought to have: Neither can a Christian exercise faith, because he hath now, as it were, taken up so bad an opinion of God, that he cannot repose his confidence not hope in him: And as for fervency, they are so much in porring upon their present lot, that they can as it were, be servant about nothing, but only in the removal of that. It is certain, that let a Christian examine himself, there is nothing that cuts the neck of prayer so much as discontent; in a manner, the spirit as it were, is turned brutish, being uncomposed for any spiritual converse with God.  
There is this bad companion likeways, which accompanieth discontentment, we are incapacitat, and rendered altogether unable to resist temptations, while discontentment is in exercise. It is impossible for a Christian to be a Mortifier, or resister of lust, when discontentment is once in exercise; And there are these two evils, that get most marvellous advantage under discontentment, and these are, the predominant lust of such a one, be what it will, and pride, these two evils do spring apace: And certainly, all other lusts do get much victory over such a one: a Christian may loss more by one hours' discontentment under a cross, than he can regain in many Months, yea on this side of eternity: And it is no wonder that temptations do prevail upon such a one, he is off his watch, and his strength is gone: In a manner, temptation speaketh that, Their strength is gone from them, let us go up and put them to flight.  
There is this bad companion likeways, that doth accompany discontentment, want of tenderness of spirit, and the loss of it. It is most certain, that there is nothing that doth cut off tenderness, so much as discontentment: for a Christian that is such, is not living under the impression of the fear or of the love of the Almighty, which are the two great principles of tenderness of spirit. Certainly, let one examine. they will find, that by their anxiety and briterness of spirit, they have made their hearts to die as a stone within them, and have made their bands strong upon their spirits.  
And there is this last bad companion of discontentment, A Christians undervaluing of all the former mercies which he hath received, when once a Christian meeteth with that which contradicteth his humour, he loseth his esteem of every thing that formerly hath been bestowed upon him: There is something of this pointed at, Gen. 37. last in jacob's impatiency of the loss of joseph; where he doth undervalue all his mercies beside; And it is most clear in that word, Esth. 5. 12, 13. where, though it be spoken of a wicked man, yet by proportion it holdeth of a Christian, that because Mordecai did not bow his knee, he cried forth, concerning all his other mercies, they avail me nothing; he knew not what it was to put a price upon mercies that he had received; but because this which was the great lust of his heart was away, he did undervalue the rest: And it is most certain, that there is nothing doth so heighten a Christians disrespect unto the most precious and excellent things of God, as this of discontent: And this is one subtlety and device of Satan, that a Christian may with greater ease, and with less conviction do it: They do ordinarily construct their choicest mercies, to be delusions, and so upon that account begin to undervalue and misprise them.  
There is this consideration which may move you to wrestle against discontentment, It is a character and distinguishing mark of a Christian from a Reprobat: I would have Murmurers seriously to meditate upon that sad word, which is in Judas. 19 vers. compared with the 15. where speaking of Christ's coming to judge and execure vengeance, the first put in the roll are these, These are Murmurers and complainers: and that word 1 Cor. 10, 10. Be not murmurers, as many of them were; and were destroyed by the destroyer: And certainly, it is no wonder that Murmuring pass under so bad a notion, not only because it is indeed that sin, which speaketh out our Atheism most, but because it is that sin which doth declare most a Christian or any others desire to be independent, and not in subjection unto God. In a manner, such is the woeful ambition of our spirit, that we desire not to depend upon him, but that we should have our own lot in our own hand, to carve out unto ourselves. O! we know not what it is to give Christ a negative vote in the dispensations that do befall us: we love to be co-ordinat with God, and not subordinat to him. O put a blank in his hand, desire him to fill it up with what he liketh: Christ doth ofttimes put a blank in a Christians hand, as in that word, What will ye that I should do unto you, there is Christ's blank, that he doth give us, and though thorough our ignorance we cannot fill it up, it is best to give it back to himself, that he may fill it up, with what he listeth.  
There is this consideration also, that may persuade you to desist from discontentment; It is that sin which doth interrupt the accomplishment of the promises. As likeways it doth interrupt the exercise of faith upon the promises; this is clear, Num. 14, 27. compared with 28. where that promise that was given to them of entering into the land of Canaan, they were cut short of it, because of their murmuring: and it doth interrupt the exercise of faith upon the promises, as is clear, Psal. 106, 24. compared with vers. 25. where it is said, they believed not his word, and the ground of it is given, for they were murmurers: And it is no wonder that murmuring interrupt the exercise of faith upon the promises; for it is impossible for a murmurer either to have the faith of the omnipotency of God, or to have the faith of his goodness or love, which are these two precious pillars of faith upon which it must build itself: O! but these that begin once to debate with him, do quickly put faith out of exercise. And I would have you knowing this, That there is a discontentment of judgement, and a discontentment of the will and affections; and ofttimes a Christian will win over the discontentment of judgement and reason, when he cannot mortify the discontentment of his will and affections; for the sovereignty of God; and the sinfulness of our nature, will silence our reason; but, no doubt, it must be his own immediate hand, that must silence the murmurings of our will: this is clear, Psal. 42. 5. where David is convinced of the unreasonableness of his discontent, and yet he is forced to debate with his will concerning the quiting of it.  
There is this consideration likeways, which may provoke you to desist from discontentment under your lot; It is a most unreasonable evil for a Christian to be discontent. for as Christ speaketh Math. 6. 27. What profit have you by taking thought? Can you add one cubit to your stature? It is a poor thing, when a man hath lost his good, to loss his patience also: what a poor revenge is that which a man taketh of himself? And certainly, the unreasonableness of impatience under the rod, doth not only appear in this, that it hindereth and interrupteth a Christians seeing of any mercy that is in the rod, it is impossible for a discontented one to take up mercy in his stroke: but also that impatience is the compendious way, for the prolonging of your strait; and the involving of you in greater miseries and thraldoms: As likeways, impatience doth heighten and increase the cause of your bondage, and multiplieth your iniquities: O! but it is a sweet and excellent study for a Christian, to endeavour patience under every lot? And, in a manner, when we cannot read love in his hand, nor in his face, because of his frowns and strokes, yet by faith to draw aside the vail, and read love in his heart, and cry forth, I know the thoughts of his heart, that they are thoughts of peace, and not of evil: Certainly it is through discontentment, that we cry forth, Though his words be as soft as oil and butter, yet war is in his heart; we do change him with contradictions, betwixt his profession and his purpose.  
And there is this consideration likeways, which may deter you from discontentment, which is this, It is impossible for a Christian to profit by his rod, while he is discontent: all the time that a Christian is under the fit of impatience, he spendeth so much of his time most prodigally: not employing it, not promoving that which is the great design of the rod, to take away Sin, but studying to involve himself in greater captivity and bondage, and to subject himself under the hand of his iniquities. O! that ye might be persuaded to exercise more divine contentment under your lot, and that ye may be more exercised in contemplating and beholding those precious and excellent things that are above. That is a most remarkable word which jacob had to Esau, Gen. 33. 11. I have enough: the word in the original is this, I have all: And as Critics do observe, that word which Esau had in the 8. verse: I have enough, is not that which jacob hath in the 11. verse, I have enough; that though jacob was a poorer man than Esau, yet he had all: Such a Christian as hath Christ for his portion, may sweetly sing, though I be poor, yet do I possess all things, as having nothing, and yet possessing all things, as sorrowing, yet always rejoicing as poor and yet behold we are rich. It is not long before that day shall come, when Christ shall make up his jewles', when there shall be a clear and most palpable difference made betwixt the precious and the vile: Behold he is upon his way, and therefore do not murmur nor repine: A Christian must not expect two heavens, it is enough, if he possess one, we must not travel to heaven thorough a bed of roses, it is not much though we go to heaven in a fiery chariot, having afflictions and calamity our companions all alongs the way: when our feet shall be passing thorough the thereshold of the door of our everlasting rest, than our chains shall fall from our hands, and our fetters from our feet, than might we lift up our heads with joy and rejoice. O! but when those heavens which you behold shall be rolled up as a scroll, when those two great vails, the visible vail of the heavens, and the invisible vail of iniquity shall be rend from the top to the bottom, and we shall have most clear and precious discoveries of that noble plant of renown, when we shall sit down at the well head and drink, and forget our misery, and remember our poverty no more: let hope vanish unto fruition, and saith unto possession, and let time sweetly vanish unto eternity.   

SERMON X.  Phil. 4. 11. I have learned in whatsoever state I am, therewith to be content. 
IT is an ordinary and usual error and delusion among Christians, that they place the exercise of religion in these duties that are more sublime and high unto their apprehension, as faith, hope, and prayer, but undervalue the exercise of those lower duties as contentment, mortification to the world, and charity to the poor, as not being so essentially necessary for the being of a Christian. I am persuaded, that if any of you had been a hearer of the Apostle james, when he was discoursing upon that divine subject, wherein pure Religion and undefiled did consist, no doubt, ye would have imagined, that he would have brought forth some divine and profound thing, in the exercise of which, pure Religion before God and the Father, did consist: but believe me, Religion doth more consist in practice, then in speculation, and more in obedience, then in refined notions: What conceive ye of such a definition of pure Religion and undefiled, as that which is Jam. 1. 27. Pure religion and undefiled doth consist in mortification to the world, and in charity to the poor, those two low undervalved duties. And this may further ingratiate and commend the exercise of these low and undervalved duties, that in the day when Christ shall appear to judge the quick and the dead, the ground of the approbation of the Saints shall be founded upon this low and contemptible duty, charity to the poor, and shall be that ground which is given of that eternal blessedness, which approbation of Jesus Christ, no doubt is a confirmation of james his doctrine: and that which shall be the ground of the reprobation of the wicked, shall be the neglect of this low duty, want of charity to the poor, and visiting of the fatherless: And believe me, in the exercise of this divine quality of Christian-contentment, not a little of religion doth consist: Paul saith, Godliness with contentment is great gain. It is by faith, that a Christian enjoyeth God, it is by love that he enjoyeth his neighbour, and by contentment that he enjoyeth himself. We confess, it is a most mysterious and difficult lesson for a Christian in each lot he is placed in, to be cryin forth, It is good for me to be here, let me make a tabernacle here. Ordinarily we have strong desires to have the carving out of our own lo●. Solomon maketh mention of three things, that are not satisfied, and of four things that never say it is enough, the grave, the barren womb, the earth that is not filled with water; and the fire. And we may add unto these four, this one fifth, the most part of men who are unsatisfied in their lot: It is no wonder that men unlimited in their desires, meet with great disappointments, for those that have exorbitant and eccentric desires, must have great hopes, as likeways great disappointments: Therefore it were certainly your advantage, to be studying to compendize and abridge your desires after these things that are here below: for as one spoke well, he conceived that the greatest riches of a man did consist in poverty of desires, and in being content with that lot, wherein God had placed him. There are only these three things that befala Christian, under which it is great difficulty for him to attain to contentment; there is the loss of his predominant lust and idol, especially if it be any whit refined and vailed under the vail and vizard of any virtue, as if one be given unto the seeking of the applause of the world there is nothing under which there is so great a difficulty to exercise contentment, as in the losing of that applause, our hearts ofttimes crying forth, they have taken away my gods, and what have I more? And certainly, ofttimes our lusts die unto us, before we die unto them, which is the occasion that our living lusts, do sit down and lament over the graves of our buried idols, and wisheth that they may awake and stand up from the dead. And we shall only say to such, Woe to you, when all men shall speak well of you, which may hinder people from pursuing after that idol, but much more especially that word, joh. 5. 44. How can ye believe, that seek glory one of another; which words seem to import an inconsistency betwixt the exercise of faith, and betwixt the exercise of pursuit after idols.  
There is this likeways that befalleth a Christian, under which it is a great difficulty for him to attain to contentment, and that is the continuance and lengthening forth of any affliction that doth befall him: Oft-times a Christian, when first he meeteth with his cross, will salute and embrace it, and will cry forth, this is a grief, and I must bear it: but when the thread of our affliction is spun out unto any length, than we begin to be discontent and to cry forth, hast thou found me, O thou mine enemy? This was clear in the exercise of job, who when first he met with his cross, did express divine contentment under a most eminent way, crying forth, blessed be the Name of the Lord; when he was made to possess months of vanity, and wearisome nights were appointed for him, than he cryeth forth, I choose strangling and death, rather than life. And we shall only say to such, be much in the meditation of that precious and immense hope, and go up to the top of Mount Pisgah, and there be with Moses in the viewing of that land which is afar'off. As likeways, study to seal that divine conclusion, that he doth all things well.  
There is this thirdly which befalleth a Christian, under which he hath a great difficulty to exercise contentment, which is, poverty and want in the world. Solomon who was well acquainted with his own heart, and knew well his unsuitableness to bear such a cross, cryeth forth, Prov. 30. 8, 9 Give me not poverty, lest I steal, and take the name of my God in vain. It is certain, that to exercise faith upon God, for the receipt of common mercies, is more difficult, then to exercise faith on God for our eternal salvation, and for our interest in jesus Christ. And we conceive, that the reason why a Christian findeth greater difficulty, to exercise faith upon God, for the receipt of these common mercies, then for the receiving of that eardinal and unspeakable mercy, salvation through jesus Christ, to be either this, that faith, when it is exercised upon the one, most simply and immediately relieth upon the omnipotency and faithfulness of God, abstracted from all other props and considerations, for there, sense and reason doth contradict the exercise of faith; but when Christians do exercise faith upon God for righteousness and salvation, they ordinarily have either somewhat of sense or somewhat of holy reason, that doth underprop and help their faith: And this likeways is the occasion of it, that not so ordinarily a Christian is put to the excercise of the one, as unto the exercise of the other: But believe me, It is no small difficulty, for a Christian to act confidence upon God, when he is redacted unto a low and pinching estate in the world: And we shall only say to such who murmur and repine under such an estate; cast your eyes upon him who was the the heir of all things, of whom it is recorded, that he had not so much as where to lay his head. As likeways, cast your eyes upon a number of that precious cloud of witnesses, who are now entered into the everlasting possession of that precious and excellent lot, who were constrained to wander in dens and caves of the earth, having sheep and goatskins for their clothing. Ye are now in the estate of your minority, and therefore ye are rich but in hope and expectation, and so ye may dispense, though ye be not rich in possession; though we may say, a Christian that hath him who is all in all, must of necessity enjoy all and all.  
Now that which we shall further speak upon this divine quality of contentment, besides these things which we spoke at the lost occasion, we shall point out a little, the difficulty of attaining unto contentment under every lot and estate that a Christian falleth in: The difficulty of it is fully shown in that word, I have learned, as it were, it speaketh so much as this, once Paul was an ignorant of this mysterious lesson of divine contentment, but he was instructed by him, who is that Prince of Pastors, by whom he did attain to the knowledge of this: and this speaketh forth the difficulty of it, that a Christian must be much in self examination, and self searching before he can attain unto contentment: there is somewhat of this poninted at, Psal. 4. 4. Examine yourselves upon your beds, and there is a promise annexed to this, and ye shall be still, or be still: And the influence that self-examination hath upon this divine quality of contentment, may not only appear in this, that a Christian who i● much in reflecting upon himself, taketh up ordinarily a suitableness betwixt th● cross and his humour, as it were, he seeth infinite wisdom shining, in carving ou● such a lot and dispensation unto him, and so is constrained to adore the unsearchable riches of the wisdom of God: A● like ways, its influence may be shown in this, that a Christian who is much in self-examination, doth behold such spo●● and blemishes in himself, that he is forced to wonder, that it is not worse with him, and so is constrained to glorify God in th● fire. I confess, it may be a wonder that this is not a wonder unto a Christian every day, that he is not consumed, and cut off from his right hand. O! tha● ye would once be much in the study o● yourself: That ancient advice of a heathen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know yourself, were worthy to be practised by all Christians; we are too much roving abroad, and too little at home. It is reported of some Beasts, that they have eyes to see abroad but have no eyes to see at home; which no doubt is the case and exercise of th● most part who live in these days.  
This likeways pointeth forth the difficulty of attaining to this duty of contentment, that a Christian before he can attain it, must be much in the exercise of these two cardinal graces, Faith and love; certainly, till once we be studying the exercise of them, contentment will be at a low and weak standing with us: And no doubt, the exercise of faith, not only in concluding out interest in jesus Christ, and in sealing that conclusion, that he is ours, is most necessary for attaining of contentment; but likeways the exercise of faith for attaining of contentment may be shown in this, that faith is that grace, which is the best interpreter of the dispensations of God: This may be recorded to the commendation of the grace of faith, that it knoweth not, what it is to bring up a bad report upon God. And certainly as long as we consult with these three bad counsellors, sense, reason, and misbelief about the dispensations of God, this will be the result of that counsel, to have sorrow in your heart daily, but study to employ that wise counsellor Faith, which sometimes, because it is so intelligent a grace, is called understanding, as is clear from Col. 2. 2. Now this is clear, that faith hath influence upon contentment, 2 Sam. 23. 5. where David from this, that God had made with him an everlasting covenant, he cryeth forth, I am not much anxious, though other things should fail, and though my house should not he so with God As likeways it is clear, Psal. 142. 4, 5. where the exercise of saith upon this, that God was his portion, made him with patience to submit though all refuge should fail him., and though none upon his right hand, or his left hand should care for his soul; As likeways, Psal. 37. 1. compared with vers. 3. where he presseth that duty of trusting in God, by which they may obviate the exercise of discontent and fretting. Love likeways no doubt, must be exercised, before a Christian do attain unto this divine quality of contentment: There are these two precious properties of love which are given, 1 Cor. 13. 4, 5. Love endureth long, and love thinketh no evil, which, no doubt, have great influence upon contentment; we confess, love sometimes is the most impatient grace of a Christian, and sometimes the most patient grace of a Christian; in a manner, love when it is in its most vigorous exercise, will endure more sad afflictions than faith; Faith sometime will be languishing and giving over, when love will support and strengthen it, it being afraid to seal that woeful conclusion, that he is not ours; love knoweth not what it is to entertain, jealous thoughts of him, who is the lover, it thinketh no evil: And certainly, when the grace of love is in its vigorous exercise, it is most tender to act any thing, by which the person that is loved may be wronged, or a bad report may be brought up upon him. A Christian that is united unto precious Christ, by that golden and invisible chain of his beauty, and transcendent excellency, can with patience endure the loss of all things beside Christ; love is peremptory in nothing but this, the enjoyment of the loved: And love is sorrowful for nothing, but the loss of him who is loved: he moveth in so high a sphere, and is so far elevat above all things that are here below, that in a manner, he possesseth his soul in patience in the midst of those revolutions and changes that are here below; in a manner, the grace of love doth incorporate a Christian in jesus Christ, and doth make him to dwell in Christ as his mansion and house, and so he is not much taken up with those things that are abroad.  
There is this likeways, which speaketh forth the difficulty of attaining unto divine contentment, and it is this, a Christian must be much in the exercise of the grace of Mortification to all these passing and transient vanities of the world; do not these risings and murmurings of spirit; speak the little exercise of Mortification that is amongst us? for if we were once mortified to the world, we should then exercise contentment under every lot: this is clear from the comparing of these two places, Psal. 119. 29. where David saith, I have seen an end of all perfection, which speaketh forth that distinct discovery that he had of the vanity of the world: in a manner, he had it brought within his sight, which is one of the most unerring senses, compared with that most remarkable place; which breathes forth much of divine contentment in him, 2 Sam. 15. 25, 26. where he saith, But if he say, I have no delight in thee, behold, here am I, let him do unto me, as seemeth good unto him. Here, in a manner, is David making a resignation of his crown, and seeing an end of the perfection of that glistering and passing vanity. As likeways it may be shown from the paralleling of these two places, Gal. 6. 14. where Paul saith of himself, I am crucified to the world, and the world is crucified to me; in a manner, Paul and the world made a sorrowless parting, as two dead men parting one from another: and the words that we have read, where he breatheth forth this divine quality of contentment. I think certainly, a Christian reflecting upon the changeableness, inconstancy and vexation of things here below, will not be much moved with the loss of them. It was upon this ground that heathens did attain unto such a length in this divine quality of contentment, for they beholding, that fear and desires were the two inseparable companions of those that had most of these fancied delights of the world; for even those that have the greatest a abundance, are vexed betwixt these two passions, fear and desire: fear to loss what they have attained, and desire to attain more: We conceive, that it is a remarkable thing that is recorded of Sesostris King of Egypt, who was so ambitious, that he would needs have his Chariot drawn with four Kings, one of which had his eye continually upon the motion of the wheel of the Chariot, which the King observing, did ask him the ground why he did so exercise himself? He did most fitly reply, it putteth me in mind of the mutability and changeableness of the things of the world; for, saith he, the highest part of the wheel is instantly the lowest part, and the lowest part of the wheel, is instantly the highest; which moved that ambitious Prince to desist from so ambitious a practice: And believe me, if ye would read that inscription upon the forehead of all things, vanity and vexation of spirit, ye might easily attain unto contentment.  
There is this fourthly which speaketh forth the difficulty of attaining unto contentment, that a Christian before he win to it, must necessarily be mortified unto that innate and connatural idol of pride: Pride must be once brought low, before contentment can be attained: We conceive, discontent and pride have sworn a covenant of agreement, that they shall be undivided in their life, and undivided in death, they are chained together by an unchangeable chain of amity; and believe me, it is impossible for a Christian to be discontent, but he must of necessity be proud; And upon the contrary, a Christian that is proud, he must of necessity be a discontented one; for there is nothing that is the mother of contentment so much, as humility, which moveth, a Christian silently to bear his yoke, and to sit down, and put his mouth in the dust, because he hath done it. In a manner, a humble one, and one that hath distinct knowledge of his own baseness, knoweth not what it is to cry forth, Why am I thus? such a one is much in admiration, and little under murmuring, much in praise, and little in complaint.  
There is this lastly, which pointeth forth the difficulty of it, a Christian cannot win to contentment, without he be much in heavenly mindedness, and have his spirit in a spiritual and heavenly frame. There is somewhat of this pointed at. joh. 14. 1. compared with the 2. vers. where Christ proposing a remedy unto the discontentment of the Disciples, that their souls should not be troubled, he doth begin a discourse of heaven, that in his Father's house were many mansions, and that they had an interest into it: As likeways, there is somewhat of this pointed at, Matth. 6. 25, 26. where to obviate their taking thought what they should eat, or what they should drink, or wherewith they should be clothed, he desireth them to seek first the Kingdom of God. And certainly one that is much taken up in the contemplation of eternal life, and who is viewing these precious and endless delights that are at his right hand, moveth in a most composed and divine frame, in a manner, he drowneth the thoughts of his present miseries, in those precious depths of eternity; he knoweth that one moment of the enjoyment of precious Christ, shall fully recompense and make up all those sorrows that he hath met with. I know not what shall be the thoughts of Christians, when that volumn of the mercies of the Lord, shall be presented unto them, which they have met with here below: how may they be filled with admiration to see that book written within and without, of the receipts of most singular and precious demonstrations of his love.  
We shall secondly speak a little to provoke you to the pursuit of this divine quality, and so to these advantages that a Christian hath by exercising contentment under every lot: We conceive, it is so excellent a grace, this grace of contentment, that it is indeed a compound of these five graces, faith, humility, patience, hope and mortification; in a manner contentment is the result of all these graces, exercising themselves in one; and except those be in a most vigorous exercise, that absolute contentment is not easily to be attained: but no doubt, it must be an excellent thing that deriveth its pedigree and descent from so high and excellent things, as those precious graces of the spirit. But the first advantage that a Christian hath by divine contentment, under his saddest lot, is this, it doth advance a Christian unto most nigh fellowship and correspondence with God; as likeways a contented one receiveth most sweet manifestations of the presence and fellowship of God with him under his cross: It is most certain, that contentment when it is attained, is ordinarily accompanied with most nearness and correspondence with him: there is somewhat of this pointed at, Heb. 13. 5. Where pressing that doctrine of contentment, he saith, the Lord will not leave you nor forsake you, which, though we confess it be principally understood of his providence yet it may include the manifestations of his presence: as likewise that in jam. 4. 7. Humble yourselves under his band, which he is pressing from this duty of contentment, and he shall lift you up: And no doubt, that invitation doth ofttimes come to a contented Christian, Come unto me from Amana, and from the top of Shenir, and from the mount Lebanon, Can. 4. 8. Christ loveth to dwell with one that walketh in a composed and silent frame of spirit: And the reason why a contented Christian enjoyeth much of God under his cross, is because he is much in prayer: It is impossible for a discontented Christian to pray to any purpose under his cross, for he wanteth that divine qualification that is required in prayer, to lift up his hands without wrath, the soul is in such a confused and distempered frame, it is so troubled that it cannot speak; this is clear from Psal. 77. 4. or 5. vers. where David had this advantage by his discontent, I am so troubled, (saith he) that I cannot speak: though we conceive that there is that which is imitable in David in that case, that a Christian, when he cannot speak, he may make this prayer, I am so troubled that I cannot speak, which was David's practice in that Psalm. There is this second advantage that a Christian hath by the exercise of divine contentment, the want of it doth exceedingly obstruct and hinder a Christian's improving for the cross of his advantage: a Christian that is discontent cannot receive any advantage by his cross; there is somewhat of this pointed, Heb. 12. 11. where the peaceable fruits of righteousness flow to a Christian that is exercised under his cross, which no doubt doth take in the divine quality of contentment. There are these three precious advantages, that a Christian may have by his cross, which discontent doth exceedingly obstruct, there is the exercise of humility, the exercise of prayer, and the exercise of mortification: one that is discontent, doth obstruct that great advantage of the cross, even humility; he is so much in repining against the dispensation of God, that he cannot at all sit down, and fold his feet, and quietly bear his yoke. O! but contentment includeth in its bosom much divine humility: In a manner, a Christian, when he is content, is clothed with it: discontentment is the mother of pride, and doth add fuel unto that fire: discontent doth likeways obstruct mortification and conformity with God, which is the precious end of the cross, he doth chastise us, that we may be partakers of his holiness: And this is the fruit of all these things, to take away your sin. And certainly, a discontented Christian cannot be a Christian taken up in mortification; yea it is most certain, that a Christian may loss more by one hours discontent, than he can gain in many days, yea on this side of eternity; O! to what a length may discontent lead one? Likeways it doth obstruct the exercise of prayer, which is a precious end of the cross, in their affliction they will seek me early, and when my chastening hand is upon them, they will then pour forth their prayers into my bosom: but one that is in a distempered and discontented frame, is incapacitate to go about this duty of prayer, he is so much in conversing with his cross, that he cannot be much in conversing with God: And that is certainly one great defect in a Christian, that they are more taken up in studying the disadvantages of the cross, then in studying the advantages of it; the most part of us, will be Orators like Cicero in declaiming our calamities, and in setting them forth to the full, as it is clear in job, who proved a most elegant Orator in setting forth his calamities, but in the exercise of praise, our tongues stick to the roof of our mouth, and we are silent unto God. There is this third advantage that a Christian hath by the exercise of contentment, it doth obviate and obstruct many temptations, that a Christian is liable unto by his discontentment. I know not any sin in Scripture that hath produced such bad and woeful effects, as that sin of discontentment: what made Achitophel to seek a cord, and go hang himself, was it not his discontent? discontent is the mother of most sad and desperate resolutions; for we cannot submit unto our cross, and therefore we study to extricat ourselves out of our cross, by envolving and entering ourselves into that endless and unsupportable cross. Therefore we would desire you under your afflictions to study contentment: O! what atheistical thoughts will lodge in the bosom of one that is discontent: we may see them clearly in the practice of David, who cryeth forth, under his discontentment, I have cleansed my heart in vain, and washed my hands in innocency. Certainly there is nothing that will occasion the want of the faith of the existency of a Deity, and that there is not a God, so much as this of discontentment. There is this fourth advantage that a Christian hath by his contentment, it maketh the cross most easy to a Christian: would you know what is the greatest ingredient of the heaviness of any cross, it is discontent: It is certain, by it we make our chain more heavy and more unsupportable upon our necks; whileas, if we were studying this divine quality of contentment, it should abate much of the bitterness of the cross: we may say to one that hath attained to contentment, they may cry forth, the bitterness of death is past, and may thus triumph over their cross, O cross where is thy sting, and O affliction, where is your victory? Certainly, discontent is that which maketh us to sit down, and cry forth, my stroke is heavier than my groaning. Did you never know what it was to bear your affliction with much inward joy and peace of mind, when you had this grace of contentment?  
There is this advantage likeways that a Christian hath by exercising contentment under his cross, that he meeteth with; It is a compendious way for a Christian to win to an outgate under his cross. Would you know what is the most compendious way, to have the thread of your affliction spun out unto a long length? then study discontentment: But would you know what is the most spiritual and compendious way to have the rod taken off, and to have God, no more to turn about the face of his Throne? then study contentment: In a manner, the cross hath gotten and obtained that end and errand why it was sent, when you do attain to contentment and humility under it: We may say of the sin of discontent, that it is a most irrational and reasonless sin, for you cannot by your discontent, extricate yourself out of your calamities; all the advantage that you have by it is this, to make your bonds stronger upon your spirits, and to have your fetters and chains lying more heavily upon you.  
There is this advantage likeways that a Christian hath by the exercise of contentment under every rod that he meeteth with, it is that divine quality of the soul by which a Christian doth attain to most mortification unto the pleasures and vanities of a world. O! how sweetly will a contented Christian, under the loss of things here below, speak to the dispraise of these fancied images? It is a poor sight, to behold a living substance tied unto shadows by these two iron chains of love and delight. Ought we not to study so much holy ambition and spiritual generosity, as to undervalue all things that are below God, as being below us? In a manner, as jonadab spoke to Amnon, 2 Sam. 13, 4. Why art thou, being a king's son, lean from day to day? We may likeways bespeak the heirs of the promise, and those that are begotten by a lively hope, who being the children of him who is the King of kings, do you wax lean for the loss or want of those things that are here below? Have you not a kingdom? And why then should you repine at the loss of these things, which are but passing and transient vanities? That which is the great idol of the world, silver and gold, what is it but more refined dust? It is white and yellow clay: And we conceive, that much of the excellency of it doth consist in the estimation of men, that they have so valued it: but one that hath the assurance of eternal life, and that God is theirs, may walk thorough the wilderness with joy. We confess, it is an evil amongst the heirs of promise, that they love to go to heaven thorough a most easy and pleasant way, they love to walk to that palace of everlasting rest, thorough a valley of roses; but we must not meet with two heavens, it is abundance, if we have that one eternal and everlasting heaven. And as for the cause of discontent under our cross, or any calamity that we meet with, we conceive pride and want of mortification are those two catholic and general grounds of all our discontent and impatiency.  
We shall shut up our discourse upon this divine quality of contentment, desiring that men that have abundance of the world may study contentment: though this may seem a paradox unto many, why those that have enough, should yet be desired to pursue after contentment: We conceive, there are none more discontent, than those that have the greatest occasion of contentment; their desires are so much wedded unto things here below, that that voice is never heard among them, It is enough, and I am satisfied: I conceive, that may fully confute that vain opinion that Christians and others do entertain, that if they had such a competency of the world, they would be discontent no more, but would silently make on in their way; and that which is the ground of their discontent is (as they allege) the want of a competency of subsistency: I shall only say to you, that which is recorded of Alexander, who after he had purchased the possession of the world, he was so far from attaining to contentment that (as it is recorded of him) he sat down and wept, because there was not another world to purchase. And believe me, this is most undeniable, that if you cannot attain to contentment under your present lot, it is impossible for you to attain to contentment when your lot is better; It is only the delusion of Satan, under which the evil of your discontent is vailed.  
But as for those that have abundance of these worldly goods, we shall press this exhortation upon them which is, Prov. 23. 4. Labour not to be rich, which is a thing that ye will not easily close with, though certainly riches (as he there most divinely speaketh) are a thing that is not. Now this is most clear that there is a necessity of pressing these, who have abundance of the world to be content, where Paul doth subjoin in the following words, I know (saith he) how to abound. People might have imagined, that is no great lesson, but believe me, it is a great, if not greater, than the other, which is that by which we would press contentment to those that are poor in each lot and estate that they fall in here below: know this that the day is coming, when ye shall acknowledge infinite wisdom in guiding you to heaven by that way. O give Christ a negative vote in the dispensation of your lots, and be content to be regulated by him, who is that wonderful counsellor, who, though he lead you by a way that ye know not, yet take Christ's advice upon implicit faith, for he knoweth not what it is to disappoint any of their expectation. Study contentment, for that is heaven brought down to earth: for what is the happiness and blessedness of those that are above? It is confined in this one word, Contentment; they have now all anxiety, and all loathing, and all desires save one, taken away from them▪ O I what a life must it be to drink of the rivers of pleasures? Did you ever know or read of such a river, the waters whereof were pure delight and pleasure? when we shall sit down, and be overjoyed with these consolations, that shall flow from his face, when we shall draw forth that endless line and period of eternity, in having joy and light flowing in, admiration and praise flowing out: believe me, the glean of a Christian, are better than the vintage of a reprobate; Little that a righteous man hath, is better, than the riches of many wicked, for it is a messenger of hope, of that more enduring substance which Christ shall give; And since it is the exercise of those▪ that are above, let it be the exercise▪ of those that are below, that there may be a sweet conformity and harmony betwixt the practice of that higher house, and the practice of this lower house, that we may have our souls united unto him who is perfumed with all the powders of the merchant, and whose garments do smell of myrrh and aloes. Believe this, time shortly is to have a period, and eternity is to come. Let a Christian comfort himself in this, eternity is at hand, when they shall hear that voice, and truth sealed by the oath of an Angel, time shall be no more: Let that precious day come, and let all other days pass away.   
FINIS.