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 PRINCETON, N. J. 
 
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 Collection of Puritan Literature. 
 
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 ^ JOSHICATION. 
 
 *!' j„j.i.„^ I I VNC1JANNES5E. i* 
 
 * hm t0 Mmt fi e inordinate A ppbct.n/ 
 
 * ^inordinate a ffection,^ 
 
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THECONTENTS 
 
 F rftJnthcTrcarifcofM ortification, 
 
 DOCTRINE I. 
 
 T" 1 He height cf Glory which wee exptel by chrijl, jhould 
 ^ ciufe every man tomortifjefinne page 3. 
 
 DOCT. II. 
 The frame of our hearts ought tofuite *>ith thefe conditions 
 that we receive by our union with clmfi, p. 4 
 
 Explication. 
 Mortification is a turning of the Ixeart from fin togr ace . ibi cL 
 ^Mortification called a curniug of the heart, because the 
 heart bynature is backward and averfe from GoL p .5 
 Sinne feemtngly mortified, 
 
 1 . When the oc capon is removed. p . 6 
 
 2 . When it is not violent aud raging^ bu t quiet p. 7 
 g . Winn it is but removed from one fin to another, ibid. 
 4.. when the Confcience ^affrighted with the judge- 
 ments of God. p. 8 
 
 5. When thejlrength of nature is ffent . ibid . 
 
 6. Being refrained from finne by good education. p,p 
 
 VSE I. 
 To examine by thefe rulesfwn.es Mortification. ibid. 
 
 (Jl fortified lufts knowne^ 
 
 1 . By a decpe humiliation cf the SouU y . page I o 
 
 2. Bythcgeneralitieoftt^ ibid. 
 
 3. By the meafrc of Grace, arfvering the meafurt of 
 
 corrupting page 11 
 
 4. By the continuance of them. p. 1 2 
 
 5J 2 Motives 
 
The Concents. 
 
 Motives to Mortification : 
 
 I . There in no pleafure in finne. p 13 
 
 Pleafure in finne is no true [olid pleafure, but a Jickepka. 
 
 (tire. 
 2. Thefatisfyingof lufl isanendleffeworke, 
 
 3. 7 be great danger of finne. 
 
 4. The deceit of Jinne. 
 
 Sinne deceives foure waycs 
 1. 
 
 2. 
 
 3- 
 4* 
 
 p. 14 
 ibid. 
 
 P' 
 P« 
 
 IS 
 
 16 
 
 By blinding the under ft anding. p 17 
 
 $y making large promifes. ibid. 
 
 By fro wifing departure at our pleafure . ibid. 
 
 By making ajhow of friendship, p. 1 8 
 
 5 , The rebellion iteccafions in us again fi God, ib , 
 
 6. Thejlaveriejt brings us unto Sit an. p . 1 9 
 
 VSE II. 
 Toinftrucl us that in every regenerate man there is a free- 
 will to doe good. p. 2 o 
 
 The power of a regenerate m ih confifts, 
 
 1 . In performing any dutie God commands ,act$rding to 
 the proportion of grace he hathreceived, p . 2 1 
 
 2. In re fifing any temptation according to the fame 
 
 meafure of grace. ibid . 
 
 OBIECT. 
 In the regenerate^ fiejh lufleth againfi thej}ir}t,&c.ibi6. 
 
 A NSW, 
 
 Corruption reignes not, though it may take foffeffton in the 
 
 heart of a Regenerate man -, it exceeds not the meafure of 
 
 Grace. ibid. 
 
 VSE III. 
 
 To exhort us to abfiainefrom the finne of the heart, as well 
 
 as finne in the outward attions. p- 2 2 
 
 OBIECT. 
 
The Contents. 
 
 OBIECT. 
 
 LMen fhall be judged by their workes^not by the thoughts of 
 
 their hearts. p. 23 
 
 ANSW. 
 
 Godwill judge the thoughts of the heart, as the caufe^the 
 
 ac7ions y or workes, as the effects . ibid . 
 
 VSEIV. 
 
 To teach us that no man is fo holy, but he needs mortifica- 
 
 tion. 
 
 24 
 
 p. 29 
 ibid. 
 p.30 
 
 The meanes how to come by Mortification^ are 
 I. Outward. 
 
 1 , Moderation in law full things. 
 The danger of excejfe in law full things . 
 
 2. Verves and Promifes. 
 The lawfulnejje of Kowes, and how thty are to he e- 
 Jleemedof. ibid. 
 
 2. The avoyding of aUoccafions toftnne. p. 3 1 
 
 OBiECT. 
 
 Profefors being firong in faith, need not avoydoccaj/ons of 
 finne. p. 3 1 
 
 ANSW. 
 
 Opinion offtrength in faith is a weakneffe in men, for the 
 more fear e, the more flrength 5 be fides, habitual/ 'grace is 
 but a creature, and therefore not to be reljedon p . 3 1 
 4. The lawfullexercife of Fajling and Prayer. 
 1 1. Inward. 
 
 1. To get a willing heart. 
 
 2 . To take paines about it € 
 Two err ours about Mortification : 
 
 1 . That allfinnes h*ve a like proportion of labour to mot- 
 
 tifiethem. ip,%f 
 
 A 2. T at 
 
 ibid. 
 
 p. 24 
 p. 26 
 
The Concents. 
 
 2 . That mortification is not a continued w or ke. p. 2 8 
 The fruit 1 espiins ofPapi/ls in afflitftng their bodies, eycjh* 
 
 3 . The affiHance of the Spirit. p. 3 3 
 Meanes to obtaine the Spirit arcs 
 
 1 . To know the Spirit, P • 34 
 
 2. Not to rtp si, grieve, or quench him. ibid. 
 
 S r ^ ? , 
 
 What it is to<Jgrieve\the Spirit. P*34-35»3^ 
 
 tquenchj 
 
 3. To ufe prayer, p. 36 
 
 4. T0 walkeinthe Spirit p. 37 
 
 5. Toget a lively faith, p. 38 
 lufltfyingfaith bntly purifieth the heart. ib id . 
 T^ fo/y G^/? #0/ efjenttally but by a divine power 
 
 dwelkth in the heart . . p. 3 9 
 
 That Mortification goeth before Iuftifying Faith, is 
 
 an error. P-4° 
 
 '. Toget fpirituall Toy. ibid. 
 
 7. Tovetanbumblenejjeofm'mde. P*4 2 
 
 DOCTMII. 
 
 7&*/ all earthly members are to be mortified, p. 43 
 
 Members arefinfull, exorbitant affections of thefoule, for 
 
 thefi reafms : becaufe^ 
 
 1. they fill up the heart. P-44 
 
 2, TAgi proceed from the unregener ate part, p. 45 
 j. T/tfj dr<? weapons ofumighteoufnefje. ibid. 
 4, 7^7 <*^ dear e unto the heart, as any member to the 
 
 body. ibid. 
 
 Inordinate hifl meant by earthly members. p. 46 
 
 ^4/ // at ft? £* earthly -minded. ibia. 
 
 By the power of nature a man may conceive of fpirituall 
 
 things, and yet be earthly-minded / 
 
The Contents. 
 
 i. Notfiiritually ibid. 
 
 2 .Not from an he Ait illightned by the Spirit, P- 47 
 
 3. By the knowledge of bis under ft an ding, ibid. 
 
 A man way come to know fpirituall things \& not be renued. 
 
 1 . By feeing a vertue'tn heavenly things excelling all 9. 
 ther things. ibid. 
 
 2. By beeingofanoble ffirit. jbij. 
 
 3 . By feeing holineffe in the children of God p • 4 8 
 v 4. Byjecing the attributes of God. ibid. 
 
 5. BjfeelingthefweetneJJeoftbepromiJcs. ib.'d. 
 
 6. By beleeving the refurreclion to life. ibid . 
 The order of the faculties of the foule. p 49 
 Whether Nature can attaine unto true knowledge. ibi i . 
 *A naturall man may know ffirituall things, in their fub- 
 
 fiance y not as a rule of bis life. p 50 
 
 Heavenly mindedneffe is theworkeofa new life in a man ib. i 
 Heavenly - m indedneffe admits increafe in knowledge, p . 5 3 
 The Fnderflandtng the feat of heavenly. mindedneffe. p. 5 4 
 An enlightned Vnderflanding communicates it felfetothe 
 reft of the faculties . 
 
 1 . By taking away the lets untogood^ p. 5 y 
 
 2 . By with/landing the motions of 'inordinate f jfj 'ions 5 ib . 
 
 3 . By laying open the vilenfffe ofimrdinate affections , ib . 
 
 4. By ruling and guidingthem^ p 56 
 
 VSE I. 
 To reprove fuch as favour earthly -mindedneffe, or inordi- 
 nate afeffions, ibid. 
 Reafens againft earthly mindedneffe \arz~* 
 I. In refpeft of men : 
 r, ft takes Away the excellency of the creature, 
 2. // wounds the fiule, 
 
 P-57 
 
 P. 5$ 
 
 II. In 
 
The Contents. 
 
 I I. Inrefpe&ofGod : 
 Ttfcts up fprituaU Idolatry in the b tatty p. 5 9 
 
 III. Inrefpe&of Profeflbrs: 
 It is mb cfaming them^and makes them like Swine, p. 60 
 Great difference betweene the back-Jli ding of the Saints, and 
 
 ofthewicked, p. 61 
 
 Back-Jliding in the Saints is eaufed y 
 
 1. By hollow hear tednef[e y ibid. 
 
 2. By evill example of men. ibid. 
 
 3. By remov all from under a power full minister ie, p. 6 5 
 A threefold caveat to the Saints 7 p. 63 
 Divers objeflionsuf earthly mindedneffe anfwered ': 
 
 OBIECT. 1. 
 Earthly things areprefent. p. e\ 
 
 ANSW. 
 Heavenly things pre ftnt, a* joy in the holy Gbofl, &c.are to 
 be preferred before earthly things^ ibid. 
 
 Difference betweene nature andfenfe^ ibid. 
 
 OBIECT. 2. 
 Earthly things arefenfibly felt, p. 6 5 
 
 ANSW. 
 
 Men are deceived \ for the greater the fkcultie, the greater 
 
 thefenfe ibid. 
 
 K^i threefold dfference betweene thefuperiour and inferiour 
 
 faculties, ibid. 
 
 OBIECT: 3. 
 
 Earthly things make us to be well thought of p. 6j 
 
 ANSW. 
 
 A good opinion mufl not be regarded in any thing that frail 
 
 cccafi'jnfinne y p . 6 3 
 
 iA remedy agatnfl opinion , is a found knowledge in the word 
 
 ofGod, ibid. 
 
The Contents, 
 
 OBIECT. 4 
 
 Earthly things feeme of great worth unto #*, p, 7 o 
 
 ANSW. 
 Thej will not do fojf compared to JpirituaH things, ibid . 
 sAllmens comforts (land in Godsface, p. 7 1 
 
 VSE II. 
 To exhort men to leave their earthly -windedneffe^ p. 7 2 
 Motives to mortifie our earthly members : 
 
 1. The divcU enfnares us by them. p. 73 
 
 2. They bind us fafl from God to the D evilly P«74 
 Meanes toobtaine the loathing of earthly things ; 
 
 1 5 £00/^ humiliation^ p , 7 5 
 
 Three falfe grounds thereof. ibid. 
 
 2. The royaltte of fpiritua/l things } p. 7 6 
 
 3. A conftant and diligent watch over the heart, ibid. 
 Meanes to get heavenly -mi vdednejje : 
 
 I. Faith. p. 77 
 
 v^/ twofold fn are of the world \ ibid . 
 
 3; Humilttie, p. 78 
 
 3. -^ judgement rightly informed, p. 79 
 
 4 . y4 y?£& /»/0 * & ^// (#jfiw tf£jJ of God y p . 8 o 
 4. A remembrance from when-cc we are fallen, p 81 
 
 -^ comparifon betweene a jpirituafl and a bodily con- 
 fumption p. 82 
 
 Motives to heavenly -mindedneffe ; 
 
 1 • Heavenly things the bejl objefl^ p. 83 
 Nojweetnesin earthly things$.S^8$.for 2 re.afom : j 
 I. Becaufe tbey are mutable, ibid. 1 
 2. Becaufe they either belong to per f on s that arts 
 1. G^i, belonging to God ^ and therefore cannot 
 content them, becaufe t bey draw their affections 
 Aj from 
 
 2 
 
The Contents. 
 
 from God. p. 8* 
 
 2 . W'n ked,unto whom they are notfanftifiid, i b 
 
 3. Nofahationby earthly things, p. #8 
 (7^ will have all the fiule,or none* p. go 
 ChriHs two market of a Chrifian . p. 9 o 
 
 4 . Heavenly things are the tetter part : proved, 
 
 1. By Scripture. ibid. 
 
 ^ four e fold difference betweene earthly and he a- 
 
 vtnly things, ibid. 
 
 2. Byreafon. p. 90. pi 
 
 5 . ^// /w'/ff * rfre at Gods difpofing. p . 94 
 M.irkes to knovv whether wee have loft our ea thly 
 
 m ndedneire. 
 
 1. By the moderation of our care and delight in earthly 
 things. p 96 
 
 Signesofthe excejje of our delight in them,*\t^> 
 
 1 . Our immoderate defire of getting ejr keeping thim,\b. 
 
 2 . Our excefje in our pleafures and rect eations. ibid. 
 Recreation when law full. P p8 
 
 2 . By the efieeme we have of heavenly things. ib d. 
 
 3. By our fp rituall tafie, whether wee relifh heavenly or 
 
 earthly things bejl : as the Word Preached, p. 1 00 
 
 Eloquence no ornament to the Word Preached. p. 1 o 2 
 
 The Word (houldnot be mixed with it. ibid. 
 
 How Learning and Arts are neceffary to the Preaching of 
 
 the Word, p. 104 
 
 Minijlers fhould not endeavour topleafe the people with 
 
 Eloquence, P*°5 
 
 4.. By our j udgement of heavenly things . p . 2 6 
 
 Spirituall knowledge wrought by the Spirit, able to judge of 
 
 1. Perfons. P'l°7 
 
 2. Things. ibid. ' 
 
The Contents. 
 
 Spirituall renovation is difcovercd. 
 
 i . By the J feci ions, p I o 8 
 
 2. By the Speeches. p.iop 
 
 3. Bytbe Afitcns. p 112 
 5 . By our brooking the word ofreproofe. p. 1 1 j 
 
 VSE. 
 To exhort fprituall minded men to grow moreAndmore 
 
 therein. P« lj 4 
 
 The leajifinnes to be avoided, ibid . 
 
 Secret finnes to be looked into. p« 1 1 5 
 Motives to grow in heavenly mindedneffe^are 
 
 1. Hereby we are dble to dec evay good worke. H^d. 
 
 2 . Hereby God it honoured. p. 1 1 6 
 5. Hereby we may prcvaile with God in prayer, ibid. 
 
 \^4 few faith full prayers may doe much good. 1 1 7 
 
 OtFoRNlCATlON. 
 
 DOCTRINE I. 
 
 A LL uncleannejje is a thing God would have mortified, 
 
 ** and quite dejlroyed out of the hearts that hee would 
 
 dwell in p. 1 19 
 
 DOCT.IL 
 
 Fornication is aftnne that mufl be mortified. p . 1 2 © 
 
 ThehainoufnefiTeofthisfin of Fornication appearcs, 
 
 I, In thefinfulneJpofiiiYoY^ 
 
 1 . // is contrary to Gods Spirit. m 
 
 2. It makes a strangeneffe betwixt God and us. ibid. 
 5. It is apunifhment of other finnes. 122 
 
 4. It laycswaHethe Confctence. p. 323 
 
 5 . // delights the bodie more thm any other fin ibid. 
 II. In the punt jhmen t of it ; For, 
 
 I. God 
 
The Contents. 
 
 i . God himfelfe takes the punifhment of it into his owne 
 
 hand. p. 124 
 
 2. Godreferves filthy perfons for an heavy judgement ib. 
 
 III. In the danger opt, p. 126 
 
 IV. In the deceit fulnejfe of it. p . } 2 7 
 The deceits of the Divell, whereby he inticeth us to 
 
 this finne.are 
 
 1 . Hope ofrcpentancefoid . With confederations againfl 
 that deceit. ibid. 
 
 2. Prefentimpunitie. p. 131 
 Confideration againfl it. 132 
 Prefent fweetneffe infwnc. 1 3 3 
 Confiderations again fi it. p . 1 3 4 
 Thefalfenesofcomonopiniondndcarna/lreafon.p. 155 
 
 #0^ ofjecrejie . p . 1 ^ 6 
 
 Confideratiom againfl it. p. 1 3 7 
 
 VSEI. 
 70 exhort all men to elenfe the f elves from this filthines* 140 
 
 VSE II. 
 
 70 petfwade all men to mortifie the inward corruption^aswell 
 
 as to abjiainefrom the outward action. p # 143 
 
 Trials whether this luft be mortified. 
 
 *An univer fall change, p . 1 44 
 
 L/fn hate and loathing to this finne. ibid 
 
 A conflant keeping our felves from the acting of this 
 
 finne. p. 14 j 
 
 Meanes againfl: Fornication : 
 
 For fie h as have been addicted to this finne $ Let them 
 
 . Get an humble heart. p . 1 47 
 
 Labour to bring their hearts to love God, who hath 
 
 forgiven fo great a finne. ibid. 
 
 Beware left Satan beguile them. p.148 
 
 1. 
 2. 
 
 3- 
 
 1. 
 
 1 
 2. 
 
 3- 
 
The Contents, 
 
 2. For them that ft. II live in finne; Let them 
 
 1 . Labour to get an affurance of pardon } 
 
 2 . Endevor to have afenfe and feeling of their fin. ibid . 
 
 3. To lay hold on the Promifes^d apply them, p. 14P 
 
 4 . Vfe abftinence and fa fling . p . 1 5 o 
 5. Refolve again/lit. ' p. 1 51 
 
 6. Proportion the rem edy to the difea\e. p . 1 5 2 
 
 7. Turne their delight to God andheavenly things .ibid. 
 
 8 . rAccuftome themselves to frequent prayer, p. 1 5 3 
 
 Of V ncleankesse: 
 DOCTRINE L 
 
 \TNcleannef[e is one of thefwnes that are here to be wor- 
 
 V tified. p. 156 
 
 The hainoufneflc of the fin of uncleannefle, appcares. 
 
 1 . Becaufe it makes t he finner herein, a man of death. 
 
 2 . B ecaufe it it afinne again ft Nature . 
 
 3. Becaufe it is agsinB ones]elfe 7 asfclfe-murder y 
 
 4. Becaufe God makes it a puni foment of other ^ns .157 
 The deceits of Satan to draw men into this finne, are 
 
 1. Hope of After repentance 
 
 What repentance is. p . 1 5 ? 
 
 2. The deferring of punifrment. 
 
 3 . The common opinion of this finne. p. 1 jp 
 
 4. The privateneffe and (ecrecie thereof . 
 5 • The prefent delight they finde in it. 
 
 p.i<5l 
 
 O f Evill Concupiscence. 
 DOCTRINEI. 
 V ill Concupi fence is afinne to be mortified, p. 1 52 
 Rcafons thereof are, 
 
 B 1. It 
 
The Contents. 
 
 i . It wiU bring f, rth acluallfinnes p. 1 63 
 
 2 . // dt file j a man 6y bidwgfinne in his heart ibid . 
 
 3. itmtrresall ipodattion. ibid 
 
 4. 1/ makes Gods edmandements grievous unto m. 16 4 
 7//* Hare of evill Concuptfcenct what, p. 1 65 
 Tbtfinfulnefle of evill Concupi fence, ibid . 
 7^£ operation of tvill concupifcence in conceiving and 
 
 b inginjjonh fvi ne. p. 1 6 6 
 
 Evill cocupifitccjiotb habitualejr aclualjo be mortified. 1 6 8 
 
 All fin U to be a l fl&wedfromJbecaufe God forbids . p . 1 7 o 
 
 A£h to mortification are 
 
 ' I. \^4 fer'ious meditation uf en mens courfes. p. 171 
 
 7 . ^ f u pp re Jf l #g ar ?d keeping downe of luff . p. 1 7 2 
 
 3. ts4 recti fyingof the judgement, ibid. 
 
 VSE I. 
 To get free from thisfinne. p. 173 
 
 Tbem.jb of God on the creature workes terror in the confei 
 encc. p. 174 
 
 Three figncs of mortifying thisfinne : 
 
 1. t/1 gener all reformation in heart and life. pi75 
 
 2 . A right judgemet offing a true lothing thereof 176 
 ^.Acluall abftinence from ftnne. p. 177 
 
 QVEST. 
 
 Whether a man after true Mortification may fall into the 
 
 famefinne againe. ibid, 
 
 ANSW, 
 
 He ma] fall into the ac7, hut not the love ofthatfiwe.lbid. 
 
 Meanes to the mortification of this finne, are 
 
 1. Alaborforanafuranceof pardon of our /ins. 178 
 7 . ^Abflinence from all occafion of finne. p . 1 8 o 
 
 g. A delight in grace and holineffi. p. 181 
 
 4, Fervent and hear tie praier. .ibid. 
 
The Contents. 
 
 185 
 186 
 
 188 
 
 189 
 
 190 
 
 Of inordinate A f f e c t i on. 
 DOCTRINE I. 
 
 ALL immoder at Affections mufl be mortified, p, 
 fr/wf Aflv&ionsare. p. 
 
 r Naturally 
 jhreefortsof Affefti$ns><Cdrnall, > p 
 
 tSpiritw/Lj 
 /ffeclions when inordinate p. 
 
 Trials of inordinacie of Affe<ftions 5 are 
 
 1. To examine them by the Rule : the Rules are 
 
 1. TheobjecJmuflbegood. ? l 9 l 
 
 2. The end right. 
 
 3. The meafure right. 
 
 4. 7 he order and feafon fating. 
 
 2 . To examine them by the effects 5 The effects are 
 
 1 . The diflurbanct and hindrance af reafon. ibid , 
 
 2 . tsin indifpofirion to holy duties p. 1 p j 
 
 3. 7 he production of evill actions, ibid. 
 
 4. The drawing us from God. P« j P4 
 ^4/ // /i * mortifie affections inordinate p 195' 
 
 Reafons why they are to be mortified, are 
 I. They art ofgreatefl efficacie and command in thefoale.ib. 
 1 . They make us either good or cvill. (196 
 
 $ . They make way for Satan to take foffefflon of the Joule . p. 
 4. They are the first movers to evill. P-I07 
 
 VSE I. 
 To exhort us to take paines inthe mortification of thefe in- 
 ordinate affections. p. IP 8 
 Meanesto mortifie them, are 
 I. Knowledge of the difeafe. B 2 p.ico 
 
The Contents, 
 
 Two wayes to difceme inordinate lufts ; 
 x ♦ By bringing them to the Touch Hone. 
 2. By considering the flops of them. 
 3 . The judgement of others concerning them. 
 
 The caufes of inordinate affection, are 
 i. Mifappreheyjjion. 
 
 Remedies againft mif-apprehenfion 
 i. To get ftrongreafons out of Scripture. 
 
 2. Toget a lively faith. 
 
 3. Experience of the naughtinejje of them. 
 
 4. Example of others. 
 
 2. Weakeneffe andimpotencie. 
 
 Remedie againft thatjs to gather ftrength. 
 
 3 . LightncfJ'e of the minde^ 
 
 Remedie Jo finde out the right objecljvhich is God 
 
 4. Confufion that rifith in the heart at ft r ft rtfing oftbe,iog 
 
 Remedy time lie prevention. 
 
 5. Corruption of nature. 
 
 Remedy to get a new nature. 
 
 6. Want of Spiritual! watchfulnejfe. 
 
 7. Onejlnnc caufe androote of another. 
 
 Remedy jo pull up the root. 
 God the onely agent of Mortification* 
 VSE II. 
 To reprove us for fmne full affeftions. 
 
 Motives to conquer inordinate affe&ions. 
 
 1 . They are the roote of alt eviU. 
 
 2. They wound the foule. 
 
 3 . They breed foolifh and hurt full lufts ^ 
 
 4. They hinder the doing of good actions t 
 
 5. They bring fhamc and dijhonour 
 &. They hlinde the reafonand judgement^ 
 
 p. 201 
 ibid, 
 ibid. 
 
 p. 202 
 
 p. 203 
 p.204 
 
 p. 206 
 P 207 
 
 ibid. 
 . 210 
 
 p.212 
 P2I3 
 
 p.215 
 p. 216 
 
 P-217 
 
 p. 218 
 
 ibid. 
 
 p.219 
 
The Contents. 
 
 Of Covet ousn esse 
 
 COvetoufneffe what. p. 220 
 
 Why it is called idolatry. 
 
 DOCT. 1. 
 To feeke helve and comfort from riches or any ether creature, 
 and not from God alone^ is vaine andfwfulL p. 2 2 1 
 
 DOCT. 2. 
 That Covetoufnes^which is idolatry, is to be mortified r ,p.222 
 Reafons that God onely can be comfort untom^ and not the 
 crzature,arz^> 
 1 , God is Ls4lt fujficicnt, p . 2 2 4 
 
 2 # The creature is' empty and vaine. p. 2 25 
 
 3 . We commit thefmne of Idolatry in giving that to the 
 creature which is due to God. p . 2 2 6 
 
 VSE 1. 
 To exhort men to abUainefrom lufltng after worldly things 
 God can give comfort without riches, ibid . 
 
 The creature without the Creator is as the huske without the 
 kernel/, p. 228 
 
 Confi derations to dijjwade from tru fling in the Creature : 
 
 1. The creature of it felfehath no power to comfort >p.2 29 
 
 2. The creature reaches not to the inward man. p.230 
 
 3 . A multitude of creatures mujlgoe to the comfort of one 
 man^ p. 2 5 1 
 
 4. The comfort of the creature is but dependant felicitie^o. 
 
 Whatjaever men leave their children without Gods bleffing 
 
 is nothing worth, P • 2 3 3 
 
 The deceits whereby men Are hindredfrom mortifying this 
 
 fmnc^ ar<LJ 
 
 1 . They thinke them Gods blefftngs^ p. 234 
 
 Bleffwgs confidered without thanke full reference to 
 
 Godjeafe to be blejfmgs. B 3 We 
 
The Contents, 
 
 We receive the creatures <&s blejjwgs : 
 
 i . when we depend on God for the difpefingfont inning , 
 and want of them- p. 2 3 4 | 
 
 2. When rve thinke the fame things may be without < om- 
 
 frtuntous. ib d. 
 
 3, When rve thinke we may have comj or t without them. 
 
 2. They apprehend pre fen t comfort from the abounding of 
 
 them. p. 236 
 
 Wc may not judge of outward, things by fenfe and feeling, 
 
 but by faith andareclifiedreafon. 
 
 To helpe our judgement therein ; Confider y 
 
 1 . They are but va;;i:ie of vanities. p 2 3 7 
 
 2 .What other men y th*t have bin afflitfedjhinke of them. 
 
 3 . What your (elves will]udge of them at the day of death . 
 
 4 . What youjhallfu.de them for the time to ccme. 
 
 r4 refefbing of the heart by the 
 Senfe of comfort double fj Creature : 
 
 proaedingfrom j An apfrehenjion of Cods favour 
 f^ inthofeblejfwgs. 
 Icy in the creature may be a 
 1. Renrife\oy,asifwejoyednot. p 239 
 
 2. Loofe joy,that may be cajl off. p. 2 39 
 
 3. Dependant joy fylngt he fount aine. ibid 
 3. Theyreafonfalfi/y. 
 
 Riches come net all way es by labour ^nor comfort by riches for 
 
 1 . God maketh a di proportion betwixt the man and the 
 blefftng. p. 241 
 
 2. God hinders the effects, though the caufes concurre . 
 . Goddenicth fuccejfe to the caufes ibid. 
 
 4. They fee thefe things prefent and cert aine 7 other things 
 doubtfull and incert aine Earthly 
 
The Contents. 
 
 Earthly things fubje ft to change^ but j}irituaH things un- 
 changeable. 
 Signes to know whether oar love to the creature be right or 
 no : Confider, 
 i # whether our affection to the creature drawes cur 
 hearts from Cod. p.24 g 
 
 2. When earthly and fiirituall things come in competiti- 
 on jv hie h xv e mule choice of. 
 
 3 . What our obedience is to God. 
 
 4. what things trouble us mofl. p. 244 
 Our affection to riches faid to be inordinate, p. 245. when 
 
 we (eckctbem. 
 
 1 . By meafure more than wefhould. 
 
 2. Bymeanes that wefnuldnot. p. 146 
 
 3. For wrong ends. ibid. 
 
 4. In a wrong manner 5 which con/iff s in the fe particu- 
 lars : when wefeeke them - 
 
 1 . Out of love to them . 
 
 2. Totrufttothem. 
 
 3 # To be puffed up by them. p.*48 
 
 4. To glory in them. 
 
 5 . With too much hafie and e agar neffe. 
 
 In the defire of riches there^is a double content p»!5o 
 
 1 . zA contenttdneffcjwith a dependance on Go fa will. 
 2. 9s 4 . content earn (jejvitb a [ubmifficn to Gods will. 
 How farrcaman may defire wealth, p^ 351 
 
 A threefold nece fine of the creatures 
 
 1. ofexpeJience 
 
 2. Of conditio* and place. ibid. 
 
 3 . Ofrefrefiment. 
 
 A defire cf riches for fuferfuitie and txceffe,, fwfull ; for 
 the fere* fins: I. Mans 
 
The Contents. 
 
 i. Mans life fands not in abundance of exceffe. 
 2 • ft proceeds from an evill root . p. 253 
 
 5. ft may not be prayed for. 
 
 ft is dangerous, for it choakes the Word, ibid. 
 
 5. We have an exprejfe commandement againfit. 
 7 be end of a mans callingisnot to gather riches ,but toferve 
 God, p-255 
 
 Riches, the wages jiot end of our Calling. 
 Rules to direct our care in getting Wealth. p. 257 
 
 1 . No going in to other mens Callings . 
 
 The end muft not be riches J?ut Gods glory. 
 The care muft not be inordinate. 
 Signes of inordinate care, are 
 Trouble in the acquiring, ibid . 
 
 Fea -e of not attaining. p . 2 5 8 
 
 Grief e in being prevented* 
 A man is the covetous whe heftrives not aga'mftcovetoufnes 
 Covetoufnejje fpirituall adultery , ibid.aggravatedin that 
 
 1. ft makes menwicked. 
 
 2. ft does leali good. V t2 59 
 
 3 . Riches are butfalfe treafure. 
 
 4. They are not our owne. 
 tAttributs given to riches, are^* 
 
 1. They are many things. 
 
 2. They are unneceffary. 
 
 3. They will be taken from us. 
 
 4. They are not the befi. 
 
 V fe 1 . To exhort men to mortife this earthly member Co- 
 vet oufneffe, p. 2 60 Meanes thereto, are 
 
 1. Prayer to God. 
 
 2. Humilitieforpnne. 
 
 3 . Tmployment of them to better things. THE 
 
 2. 
 
 1. 
 2. 
 
 3 
 
COLOSSIANS III. V. 
 
 Mortifie therefore your members which are upon the earthy 
 fornication jmcleanmffey inordinate affeffion,evi/lcon- 
 cupifcence^and covetoufnejfe^ which is idolatrie. 
 
 His Chapter concaineth divers ex. 
 hortations unto heavenly minded- 
 aeffe, by which the Apoftle la- 
 bours to diflwade the Collofiians 
 from corruptible things, unto 
 things not corruptible 3 butcver- 
 * lading; not earthly, but heaven- 
 ly 5 in the which the life of a Chriftian, and true holi- 
 nefle ftandeth. 
 
 In the firft verfc he begins with an exhortation to 
 fecke heavenly things •, Ifjeebe rifen with Chrift, feeke 
 thofe things that are above : that is, if you be rifen with 
 Chrift, and dead unto the fafliions of men, then there 
 is an alteration and change in your foules wrought,by 
 
 C which 
 
The Doftrine of Mortification. 
 
 which you are brought to aflfeft that which is hea- 
 ved y,and bafely to efteem of earthly things;therfore 
 Ifyou berifen^ that is, ifthis heavenly life, anddifpo- 
 fition, and change be in you,then let the fame appeare 
 by your heavenly- mindednefTe $ that is,by feeking of 
 heavenly things. 
 
 In the fetond verfe he joynes another exhortation 
 grounded on the firft, to bee wife and to underftand 
 them 5 Set your affections on things above: that is, lee 
 them bee fpecially minded of you, let all your facul- 
 ties bee filled with a knowledge of fpirituall things $ 
 and this is fo joy ned with the former, that there can 
 be no feeking without knowing • for how can a man 
 feeke that which he knowcth not l and if thou haft 
 no knowledge of heaven and heavenly things, how 
 canft thou defire them I feeing where there is no dc- 
 fire, there is no feeking : And therefore if thou 
 wouldeft feeke heavenly things,as Chrift,and Grace, 
 and Salvation^then know them firft. 
 
 Afterwards in the third verfe he goeth on.and pref- 
 feth this exhortation with divers arguments ; firft, 
 becaufc Tw are dead: that is,feeing you are dead unto 
 earthly things, therefore ftrive not now to be earthly 
 minded.Secondly, Tour life is hid with Chrift : that is, 
 your happineffeis not feene with the eie of the body 
 by looking on thefe earthly things, but your happi- 
 neffe and joy is by Faith beholding Chrift, therefore 
 fct your heart and eye on him where your life is ; that 
 is,youlookefor a pcrfe&ion of glory with Chrift, 
 which you cannot have by minding earthly things : 
 therefore be heavenly minded. 
 
 In 
 
The Dotfrine of Mortification. 
 
 In the fourth Verfe the Apoftle anfwerethuntoa 
 demand : for they might thus obje&, You tell us that 
 we fhall have a perfection of glory, and that it is hid 
 with Chrift, but when fhall we have it? that is, when 
 fhall it be made manifeft unto us^Unto this the Apo- 
 ftle anfwers, When chrift, who is our life, Jha/l appear e, 
 thenjhalwe alfoappeare with him in glory. And herupon 
 he groundeth another exhortation in the Verfe I have 
 read: as if he (hould fay,feeing you expert fuch a per- 
 fe&ion of glory to be revealed unto you at Chrifts 
 fecond comming, then it ftands you upon to fet upon 
 your corruptions, to kill, and to flay them that feeke 
 to deprive you of that glory. Mortifie therefore pur 
 earthly members ; that is, flay every f oule afFe<5tion,in- 
 ordinate defire of earthly things , rid your hearts of 
 them by flaying of them-, and although it may feeme 
 a hard work, yet fight ftill, or elfe you (hall never at- 
 taine unto that Life you hope for : So that the firft 
 generall point hence,. is this $ 
 
 That the height of glory , which we expett by Chrift, 
 fhouldcaufe every man to mortifie fin. 
 
 This the Apoftle makes the ground of our Mortifi- 
 cation. If you be rifen with Chrift, feek the things that are 
 above ,mortific therefore your earthly members-ythat is,ex- 
 cept you flay fin, that hath flainc Chrift, you cannot 
 get life with Chrift: Surely then,Mortification is not 
 as men think it , a needlefle work which matters not 
 much whether it be fet upon or no , but this is mens 
 ficknefle5 f° r > a * a man that is fick thinks Phyficke 
 is not nccdfull , becaufe he is not fenfible of bis dif- 
 eafe,when as the Phyfician knowes that ic is a matter 
 
 C 2 of 
 
 Dotf.l 
 
The Doftrine of Mortification. 
 
 TTdti.\y 
 
 Mortifica- 
 tion whai 
 it is. 
 
 of neceflkyjand that except he purge out that corrup- 
 tion and humour of the body, it will grow incurable : 
 even fo, except this corruption of nature be purged 
 out 3 it will grow incurable- that is,we cannot be faved: 
 thcrfore we know to mortifie finis a work of necefli- 
 ty 3 whereupon ftandeth every mans life and falvation. 
 
 The fecond thing which we note, is this : 
 
 That the frame of our hearts ought to fuit with thofe 
 conditions that we receive by our union with Chrifi. 
 
 And thisalfo the Apoftle makes another ground 
 of Mortification$if you be rifen with Chrift,feek hea- 
 venly things, and therefore labour to mortifie your 
 inordinate affe&ions,and finful lufts,thatfo the frame 
 of your hearts, and difpofition thereof, may fuit with 
 heavenly things : As if he fhould fay . You profeffe 
 your felves to be rifen with Chrift; that is 5 that you are 
 in a more excellent eftate than you were in by nature, 
 and you exped a perfe&ion of glory \ then it muft 
 needs follow , that the frame of your heart muft fuit 
 with your conditions •, that is, you muft be fuch as 
 you profeffe your felves to be- and this cannot be,ex- 
 cept you mortifie finne, all inordinate affe&ions, all 
 worldly luft, all immoderate care for earthly things ; 
 thinkc not to get gracejfalvation^and eternall life, ex- 
 cept firft you flay your corruptions and lefts ; for 
 Mortification is a turning of the heart from evill t« 
 good, from fin to grace : or, it is a working a rtcvt 
 difpofition in the heartburning it quite contrary j Or 
 elfeit may be faid to be the flaying of that evill dii- 
 pofition of nature in us. 
 
 Now we muft know, thathowfocver Mortifie 
 
 tiohl 
 
The Doctrine of Mortification. 
 
 tion is a deadly wound given unto finne, whereby it 1 
 isdifablcd to beare any rule or commanding power 
 in the heart of a regenerate man, yet we fay , Morti- 
 fication is nor perfect $ that is, it doth not fo flay finne 
 thatwehavenofiBneatallinus, or that weceafeto 
 finne, for in the moft regenerate and holieft man that 
 lives, there is ftill the fap of finne in his heart • A tree 
 may have withered branches by reafon of fome dead- 
 ly wound given unto the roote, and yet there may re- 
 maine fome fap in the root, which will in time bring 
 forth other branches 5 fo it is with a regenerate man, 
 there may a deadly wound be given unto finne 5 which 
 may caufe inordinate affe&ions to wither,and yet not- 
 withftanding fome fap of fin may remaine , which 
 had need ftill to be mortified, left otherwife it bring 
 forth other branches. Mortification is not for a day 
 only,bnt it muft be a continuall workjwhen thou haft 
 flaine finne to day, thou muft flay it to morrow $ for 
 finne is of a quickning nature,it will revive if it be not 
 deadly wourided, and there is feed in every'fin which 
 is ofafpreadingnature,and willfru<5hfie much; there, 
 fore when thou haft given a deadly wound unto fome 
 fpeciall corruption, reft not there, but then fet upon 
 thelefler;mortifiethe branches of that corruption 5 
 and fo much the rather ; becaufe it will bee an eafie 
 worke to overcome the common fouldiers,andtoput 
 them to flight, when the General! is flaine. 
 
 Wee call mortification a turning of the heart •, the 
 
 heart by nature is backward from God- that is, it 
 
 mindes and affe&s nothing but that tvhich is contrary 
 
 to God, it is wholly difpofed to earthly things 5 now 
 
 C 3 Morti- 
 
 Simile, 
 
 Mortifica- 
 tion why a 
 turning of 
 the heart. 
 
SSfP- 
 
 jinfaer. 
 
 When fin 
 fecmcs to 
 be morti- 
 fied,and is 
 not. 
 
 TbeDoftrimof CWortificatiw, 
 
 Mortification alters and changes the heart, turning 
 it from earthly to heavenly things $ even as a River 
 that is ftopt in ks ufuall courfc is now turned another 
 way ^ fo Mortification flops the paffage of fin in the 
 foule, turning the faculties, the ftreame of the foule, 
 another way: the foule was earthly difpofed, the 
 minde, the will, and affections were wholly carried 
 after earthly things, but now there is a new difpofiti- 
 on wrought in the foule , the minde and affedions 
 are wholly fet upon heavenly things ; before, he was 
 for the world how he might fatisfie his lufts,but now, 
 his heart is for grace,juftification,temiflion of finnes, 
 and reconciliation. Here then, feeing Mortification 
 is a flaying of finne, and that many do deceive them- 
 felves in the matter of Mortification, who think that 
 finne is mortified when it is not ^ and contrariwife o- 
 thcrs think they have not mortified fin, that is, they 
 have not given a deadly wound unto fin, beeaufe they 
 ftill feele rebellious lufts in their hearts-, therefore for 
 the better explaining of this point of Mortification, I 
 will propound two Queftions : the firft fhall be for 
 the difcovering of Hypocrites 5 and the fecond fhall 
 be for the comforting of weak Chriftians. 
 
 The firft Qucftion is, Whether fin may not feeme 
 to be mortified when it is not mortified, butonely 
 afleep Z 
 
 To this I anfwcr,That fin may feem to be mortifi- 
 ed when it is not,and that in thefe particulars. 
 
 Firft, finne may feem to be mortified when the oc- 
 cafion is removed : As the covetous man may not be 
 fo covetous after the world as he was,becaufe he hath 
 
 not 
 
The Dotirint of Mortification. 
 
 not fogood an opportunitie, and thereupon hee may 
 grow remiffe, and yet the finne of Covetoufnefle is 
 not mortified ; for let there be occafion, or an oppor- 
 tunitie offered, and you fliall find this finne as quicke 
 and as lively in him as ever it was before •, and fo for 
 Drunkennefle, or any other vice in this kindc: when 
 the occasion is removed, the finne may bee removed, 
 and yet not mortified. 
 
 Secondly , fin may be mortified feemingly $ when 
 it is not violent, but quiet j that is , when an unruly 
 affe&ion troubles them not, they think that now that 
 fin is mortified 5 but they are deceived, for it is with 
 finne,aswithadifeafe-, Amanthatisfickeofa Fea- 
 ver, fo long as he is afleepe he feeles no paine,becaufe 
 fleep takes away the fenfe of it,but when he is awake, 
 then prefently hee feels his paineafrefh : Evenfo, 
 when finne doth awake them out of fleep, then they 
 fhall finde it was not mortified, but they only afleepe. 
 Sampfin^ Judge 1 6. fo long as he was afleep in his fin, 
 thought all was well, and that his ftrength was not 
 gone t, but when he awaks out of fleep,his fin awakes, 
 and then with much forrow hee Andes that his finne 
 was not mortified , cfpecially when he fell into his e- 
 nemies hands. 
 
 Thirdly, finne may feeme to be mortified when it 
 is but removed from one finne to another, when it 
 is removed from a leffe to a greater, or from a greater 
 to a leffe. As for example, A man may not be fo co- 
 vetous as hee was, and thinke with himfelfc that this 
 his finne is mortified,when as indeed it is not raortifi- 
 ed,but only removed unto another 5 for now it may 
 
 be 
 
 Simile. 
 
8 
 
 5 
 
 Simile. 
 
 The Dottrineof Mortification. 
 
 be hee is growne ambitious, and feekes after honour, 
 and therefore it ftands not now with his reputation 
 and credit to be covetous : hereupon hee may grow 
 bountiful! , and neverthelefie his finne of covetouf- 
 neffe be unmodified : And fo for drunkenneffe, and 
 fuch as defire pleafure,their mindes and delights may 
 bee change^, and the finne of the foule bee not yet 
 mortified. Sinne is to the foule as difeafes are to the 
 body : now we know, thac difrafes of the body ufu- 
 ally remove from one place to another, or at the leaft 
 grow from a lefle to a greater : fo it is with finne in 
 the ibule, it will remove from one faculty to another. 
 
 Fourthly, fin may feeme to be mortified when the 
 conscience is affrighted with the Judgements of God, 
 either prcfent upon him, or threatned againft him : 
 now by the power of reftraining grace a man may be 
 kept from finne \ that is, he may fo bridle his affe&i- 
 ons,that he may keepe finne from the a&ion, he may 
 forfake drunkenneffe, covetoufnefic , pride and the 
 like, and yet his fi nne bee not mortified : for here is 
 the difference betweene a man that hath his finne 
 mortified, and one that hath not : The firft is alway 
 carefullthat his finne come not to a&ion , he is care - 
 full and watchfull over his t wayes and heart, as well 
 when the Judgement is removed, as when hee feeles 
 it: but the other .hinders not finne longer than the 
 hand of God is upon him 5 remove that, and then his 
 care is removed. 
 
 Fifthly, fi nne may feeme to be removed and mor- 
 tified when the fap and ftrength of finne is dead, that 
 is 5 when the ftrength of Nature is fpent. As the Lamp 
 
The Doctrine of Mortification. 
 
 goes out when oyle is either not fupplyed or taken 
 away, and yet the Larapeis ftill a Lampe, for Jet oyle 
 be fupplyed , and fire put unto it, and it will burne 5 fo 
 there may be not the a&ion, and yet finne is not mor. 
 tiffed in the heart: for heeisas well affeded to finne 
 as ever he was, onely the fap and ftrength of nature 
 is gone : but if oyle were fupplyed, thac is, if ftrength 
 and nature would but retnrne, fin would be as quicke 
 and vigorous as ever it was. 
 
 Sixthly, good Education ; when a man is brought 
 up under good parenrs, or matters, he may be fo kept 
 under, that finnemayfeeme to bee mortified, buclet 
 tho'e be onceat their owne ruling,then it wil appeare 
 that finne is not mortified in them 5 that is, that they 
 have not loft their Swini(h difpofition, only they are 
 kept from fouling of themfelves : As a Swine fo long 
 as ihe is kept in a faire meadow cannot t oule her f elfe, 
 but if you give her liberty to goe whither (heelift, 
 (he will prelently be wallowing in the mire 3 even fo, 
 thefe are aihamed to defile themfelves whileft they 
 are under good Education ; but opportunity being 
 offered, it will foone appeare, finne is nor mortfied 
 
 The Vfeofthis, briefly, is for Examination unto 
 every one to enter into his owne heart, and examine 
 himfelfe by thefe Rules,whether his finne be mortifi 
 cd, or no ; and accordingly to judge of himfelfe. 
 
 The fecond Queftion is £>r the comforting of 
 weake Chriftians ; Seeing there is corruption in the 
 hearr, how (hall I knowjhatthelufts *nd fiinings of 
 the heart proceed from a wounded Corruption, or 
 elfe is the A&ion of an unmortificd luft t 
 
 D To 
 
 Simile. 
 
 Vfc, 
 
 $Sfft>* 
 
lo 
 
 7 he DoRrine of Mortification , 
 
 How co 
 know when 
 luftis 
 mortified* 
 I 
 
 To this I anfwer, You ihail know them by thtfc 
 Rules: 
 
 Firft, youfhallknow whether the luft in the heart 
 be mortified, andpr oceed from a wounded heart or 
 no, by the ground of it -that is, if it proceed from the 
 { right root,or arife from a deepe humiliation wrought 
 upon the foule, either by the Law, or by the judge- 
 ments of God, whereby the Confcience is awakened 
 to fee finne in its owne nature ; and then a raifing up 
 of the foule by the apprehenfion of the love of God 
 in Chrift, and out of a loveuntoGodtobeginneto 
 mortifie finne:if the heart ia th is cafe doe fight againft 
 the Spirit, that is, the luft of the heart, it is becaufc it 
 hath received the deadly wound •> but if it be not out 
 of love unto Go J that thou mortifieft finne, if thy 
 heart, in this cafe, have much rebellion in it, whatfo- 
 everthou thinkeft of thy felfe, finne is not mortified 
 in thee; Every thing proceeds from fomeCaufe 5 if 
 the Caufe be good, theEflfe&muft needs be good 
 likewife : as( for in(tance) if the Tree be good, the 
 fruit muft be good . but if the Tree be evil I, the fruit 
 cannot be good: Let every man therefore examine 
 himftlfe upon this ground. 
 
 Secondly,youfhallknowitbythcgeneralityofit: 
 For Mortification is generall^and as death is unto the 
 members of the body, fo is Mortification unto the 
 members of finne: now you know that the nature of 
 death is to fcize upon all the members of the body, ir 
 leaves ! ife in none ; fo, where true M01 tificari jn is,it 
 leaves life in no finne; that is, it takes away the 
 commanding power of finne: For what is the life of 
 
 finne, 
 
TheDotlrine of Mortification. 
 
 II 
 
 £nne, but the power otfmne '. take away this power, 
 and you take away this li£ e.Therefore it is not fuffic i • 
 ent to raortifie one fin, but you muft mortifie all fins : 
 to which purpofe the holy Apoftle herebidsthem 
 Mortifie- when he had exhorted them to the gtne 
 rail of Mortification, then he fubjoynes divers parti- 
 culars,as,Fornication, Vncleannefie ; ofwhichhere. 
 after 5 (Godaflifting)youftiallhcare. Hence then you 
 learne, it willaot be fufficientforyou to leave your 
 covetoufneffe, but you muft leave your pride, your 
 vaine glory : So alfo when thou haft flainefinncin 
 thy understanding, thou muft mortifie it in thy will 
 and affe&ions; flay finne firft in thy foule, and then 
 flay it in the p.,rts of rhy body ,- and fo examine your 
 felves whether you finde this workc of Mortification 
 tobegencrall. 
 
 ThirdIy,you ftiall^know whether your luft be mor- 
 tified by this 3 Looke if there be an equality bctweene 
 theIifeofGrace,and the death of corruption .-that is, 
 if you find grace in mcafureanfwerafeleunto the mca- 
 fure of corruption which is mortified in thee, it is a 
 ngne thy finne is mortified : for as there is a dying un- 
 to finne, fo there will be a quickening unto holinefle: 
 feeing the new man will beginne to revive, when the 
 old man beginnes to dye; Grace willgrowftrong, 
 when Corruption grows weaker and therefore the 
 Apoftle fahh,Grow in Grace, andinthe knowledge of our 
 Lordlcfa drifts ?ct.$ 18. Asifhefliouldfay, you 
 (Trail find by this whether the corruption of nature be 
 flaine in you, \{you ftandfaft, (as in the former Ferfe) 
 which you cannot do unles grace grow, except there 
 
 D 2 be 
 
12 
 
 The Doctr.ne of Mortification, 
 
 Simile* 
 
 bee a porpor.ion betwixt the life of Grace, and the 
 death ck corrupt ion ; Therefore cxam^neycur fcWes \ 
 by this, whether you doc findc that yo -are quick- 
 nedin Grace, to pray, or he.re, which is an excel- 
 lent figne thsc finne is mortified. 
 
 Fourthly, you (hall know whether your lufls are 
 mortified by the continuance of them : For if finne \ 
 be morcifud, and have received her deadly wound, j 
 it will bee butfortheprefent, it will not continue; 1 
 it may well rage and trouble thee for a time, but it 
 is only now and then by fits, whereas an unmodified 
 luft ever rageth. It is with finnein this cafe, as it is 
 with a man that hath received his deadly wound 
 fiom his enemy, hee will not prefentlyfiye away, 
 but will rather runne more violently upon him that 
 hath wounded him; yet let him bee never fovio. i 
 lent, in the middle of the adion hefinkesdowne; 
 when he thinks todoethemoftharme, then hee is 
 the moft unable, becaufe he hath received his dead, 
 ly wound, whereby he hath loft the ftrength and' 
 power of natute, which otherwife might have pre- 
 vailed: fo it will bee with finne, and with a morti- 
 fied luft, it may rage in the heart, and feeme to beare 
 fway and rule over thee as Lord, but the power and 
 ftrength of finne is mortified, and finkes downe,wan. | 
 ting ability to prevaile ; and why? beccufe it hath re- 
 ceived its deadly wound >■ Indeed the moft honeft 
 man, and the moft fandified that is, may haveluftin 
 his heart,and i bis luft may many times for the prefent 
 be violent: yet though itrage^ it cannot rule, it may 
 ftrive, but it cannot prevaile : therefore you m3y try 
 
 your 
 
1ht Doclrint of Mortifie Aticn. 
 
 13 
 
 yotu lclvcs by this, whether the corrupaons and ftir- 1 
 rings of your hearts proceed from a mortified liift, I 
 or wo. 
 
 Now feeing Mortification is fo hard a worke, and 
 yet a worke that of neccflity muft be done : Menal- 
 fo befo hardly drawne to mortifie their lulls, which , 
 they account as a pare of themfelves, not to be pan ed 
 withall , for nature her fclfc hath implanted this I 
 principle in them, Every man ought to love himfelfe, 
 what then rtiould move any man to mortifie his lufts? 
 Thereforefor the better perfwading of men unto this 
 worke, we will lay down fome motives to move eve- 
 ry man to mortifie his corruptions* 
 
 The firft motive to move all men to mortifie fin, 
 is, becaufe there is bo fletfirtin fmne ; Sinne cannot 
 content the foule 5 for this is the nature of finne, the 
 further a man goes on in finne, the further he goes on 
 in forrow, for in every degree of fin there is a degree 
 of forrow : As on the contrary, unto every degree of 
 grace, there is a degree of joy : Hay, the more thou 
 getteft of grace and bolinefle, of Faith and Regenera- 
 tion,the more peace of Conscience and fpiriiuall joy 
 thou getteft : for, grace,as naturally produceth joy,as 
 finne forrow. Now if men did but confidec this, that 
 is 9 if they had any fpiriruallunderftandingtoknow 
 that degrees of finne did b ing degrees of forrow, 
 they would nor fo run untofinneas they doc. 
 
 Bur they will ob}c<5lun;omc, Vou are deceived, 
 for there is pleafurcin finne : wc have found j: leafure 
 in finne, and what will youpcifwadcusagainftour 
 [knowledge i Have we notreafon toduftinguiflibe 
 
 D 3 twixt 
 
 Five Mo. 
 rive* to 
 Morcifica* 
 tion. 
 
 I 
 
 Moti 
 
 e. 
 
 
 Ob\c&. 
 
14 
 
 The Dottnne of Mortification. 
 
 Anfacr 
 
 Simile. 
 
 2 
 
 Motive. 
 
 tvvixc things which we know areofacontrary nature* 
 Will yoif perfwade men that honey is not fwecte, 
 who have tafted ofit-r If you fliould bring a thoulan J 
 arguments, they will not prcvaile.- even fo we have 
 felt fweetneffc mfinne, therefore we cannot be per- 
 fwaded to ihe contrary. 
 
 To this I anfwcr, That the plcafurc that is in finne, 
 (if there beany pleafure)is no true (olid pleafure, but 
 a ficke pleafure ; fuch a pleafai c as a man that is ficke 
 of a Feaver hath, a pleafure to drinke . not brcaufe he 
 hath a love to drinke exceflively, buc becaufe it is 
 plcafing to hisdifeafe: even fo, when menfinde plea- 
 fure in finne,it is not becaufe it is true pleafure, but be- 
 'caufe it fuits with their difeafe ; that is, with their 
 finne. Now thac this is no true plcafure 5 appeares, be- 
 caufe that which gives true content unto the foule is 
 Grace, which ever is accompanied with Faith in 
 Chrift. and this works thac pace in the foule which 
 pajfetballunderflandfagjhil.w. whereas finne makes 
 not peace,bi.t warre in the foule; and where there is 
 warre in the foule, that is, where the faculties of the 
 foule are in a combuftion amoogft themfelves, there 
 can be no pleafure. A man that is ficke of a dropfie 
 may have pleafure to drinke, but his pleafure depends 
 upon his difeale- if the difeafe were removed, the 
 pleafure would ceafe. 
 
 The fecond Motive, is, Becaufe when ntengoe about 
 tofatisfie their luftsjhey go about an endleffe nor ke: Now 
 men in outward things would not fet themfelves a- 
 boutawork,ifcheydid but know beforethat it would 
 
 be endleffe y that is, that they could never finifli it 5 
 
 for 
 
1he Dottrine of Mortification, 
 
 15 
 
 for every oncijves to goeabouc things of afinitna. 
 ture,which may be accompliflied : even fo,if men did 
 but know the nature of finne, they would not give 
 therafelves to fatisfie their lufts, becaufethey goea- 
 bout a worke that is endleflc : for the nature of finne 
 is like the Horfelcech which the Wife- man fpeakes 
 of, Pr0v.3o.if. thatthemoreit is given, themoreit 
 craves,but is never fatisfied j fo the more you feeke to 
 fatisfie fin, the more it defires : like the fire, the more 
 you caft into it, the more it burnes .• but if you will 
 quench if, then detraft from it:fo, if thou wouldeft 
 have fin to dye, thendctra&fromthy pleafure, from 
 thy covctoufne(Te,from thy pride. A man that is ficke 
 of a Feavcr, if you would not increafe his hcate, then 
 keepe him from cold drinke,and other things that are 
 contrary to it : but if you doe fatisfie the difeafe in 
 thefe things, you doe increafe it ;fo,ifyou would not 
 goe about an endlefle wo; ic, give your lufts a peremp- 
 tory deniall, pleafe not finne : for if you doe 5 you will 
 difpleafe God : lee this therefor e move men to mor* 
 tifie their lufts. 
 
 The third Motive to move all men to mortifie fin, 
 is, becaufe of 'the great danger it brings a man unto \ it 
 makes a man liable unto all the judgements of God jt 
 takes Gods fpeciall prote&ion from a man, itfilsthe 
 heart full of flivifh teare 5 it is like a quagmire which 
 may feeme to be firme and folid, but being once in it, 
 the more you ftrive to g£t our,the greater danger you 
 a^ein : Likea bird that is taken with a gin, the more 
 fhee feekes to c fcapc, .the fafier fliee is holden by it ; 
 foit is with fane, kcarriethafuirefliew, it will pre- 
 tend 
 
 Motive 
 
 Simile. 
 
16 
 
 jheDottrint of Mortification < 
 
 4 
 
 Mot'wt. 
 
 ten J much goo J, but take heed of tailing into it, tor 
 ifyoubconceinit, it will be a hard matter to cfcape. 
 The Vnderftanding is the Porter ofthefculc,fo long 
 a$ there is fpi-ricuall life in the foule, the rcflraf the 
 faculties doc partake of it, and fo the whole is prefer- 
 vcd$ now fnrve blinds the undemanding, and when 
 *hc underftinding ismif-informed, itmU-informes 
 the will and affc&ions; that i$,it breeds a diforder in 
 the foule.- and when once there is a diforder in the 
 foule, and among the faculties, then the meanes of 
 grace becomes unprofitable : To this effed the Apo- 
 (tie faith, They became blinde in their %ndtrftdndmg> 
 and then they fell into noyfome Iufts. giving them- 
 felves unto a cuftomary finning, rhcy became blinde 
 in their underftandings ; that is, it puc out their cycs y 
 it made them blinde as beetles -, and when a man is 
 blinde,he will run upon any danger, becaufe he fees 
 it not: even fo, when finnc hath put out the eye of 
 the minde, the foule is in marvellous great danger of 
 falling irrecoverably : therefore let this move men to 
 mortific finne. 
 
 The fourch Motive fo move all men to mortiie 
 finne^s, Becaufe firm wilt deceive men : Now there is 
 I no man that would willingly be couzened, every man 
 I would be plainely dealt withall ; therefore if men did 
 but know this, that iftheygavc way unto their lufts, 
 they would befoole them, furely men would not be 
 fo eafily led away by them. But men will notbeleeve 
 this, they cannot conceive how there (hould be fuch 
 deceit in finne 5 leeing they arc offo ncere a conjun&i- 
 on,as to be a part of iherofelves : and therefore I will 
 
 fliew 
 
Xhe Dottrine of Morn f cation* 
 
 fhcw you how finne doth couzen them, and that in 
 thefe particulars: 
 
 Firft, it makes a man a foole, by blinding the un- 
 demanding - and when he is thus blinded, he is led a 
 way to the committing of every finne : and therefor- 
 it is faid, i Pet. 1. 14. Not fafhioning your (elves accor- 
 ding to the former tufts in your ignorance 5 that is, before 
 you were inlightned, your lufts had made you fooles 
 by taking away your underftandings, and putting out 
 the eye of yourmindes, but now fafhion not your 
 felves, fuffer not finne to blinde you againe, feeing 
 you now fee. 
 
 Secondly, it doth cozen you by making large pro. 
 mifes : if thou wilt bee a wanton perfon , it will pro 
 mife thee much pleafure •, ifambkious,much honour* 
 if covetous, much riches : nay, if thou wilt be fecure^ 
 carelcfTe, and remifie for fpirituall things, as grace, 
 and juftification, and remiffion of finnes, it will make 
 thee as large a proffer as the divell fometime made 
 unto Chrift. Matth. 4. 4. kAU thefe things will I give 
 thee ,if thou wilt fall downe andmrjh/p me. So, it may be 
 he will promife thee falvation and life everlafting,but 
 he will deceive thee, for it is none of his to beftow $ if 
 he give thee any thing, itofhall be thatwhich he pro- 
 mised not,and that is, in the end,horror of confeience 
 and dcftru&ion. 
 
 Thirdly, by promifing to depart whenfoever thou 
 wilt have it : Oh, faith finne, but give me entertaine- 
 ment for this once, bee but a little covetous, a little 
 proud or ambitious and I will depart whenfoever 
 chou wilt have rne : But give way unto fin in this cafe, 
 
 E and 
 
 How finne 
 coozens. 
 
 I PCM 4 I4 
 
 Mat. 4. 4. 
 
z8 
 
 The DoFtrine of Mortification. 
 
 Hefe.3.23 
 
 Motive. 
 
 Rom. 6 t i$ 
 
 and thou (halt find it will deceive thee^for fin hardens 
 the heart ; duls the fenfes, and makes dead the confei- 
 ence,fo that now it will not be an cafie matter to dif- 
 potfefle fin when it hath taken pofftffionof the foule. 
 It is not good to let a theefe enter into the houfe up- 
 on fuch conditions, therefore the Apoftlefakh, Heb. 
 3.23 .Take heed lest any of yon be hardened through the de- 
 cettfulnejfe offinne ; that is, fin will promife you this 
 and that, but believe it not, it will deceive you. 
 
 Fourthly, in the end when weethinkeit (hould be 
 our friend, it will bt our greateft enemie : for inftead 
 of life, it will give us death; it will witnefle againft us, 
 that we are worthy of death, becaufe we have negle- 
 cted the meancs ofgrace,negltded to heare, to pray, 
 and to confer 5 and what was the caufe of this remif- 
 ^eflebut finne,and yet it accufeth us of what it felfe 
 was the caufe. Now what greater enemie can a man 
 poffibly have than hee that fhall provoke him to a 
 wicked fa<ft, and then after accufe him for it : there- 
 fore let this move men to mortifie their lufts. 
 
 The fifth Motive to move all men tohatefinne, 
 is , Becaufe it wakes us Rebels againB God^ and who 
 would bee a Rebel!, and Tray tour againft God and 
 Chrift, who was the caufe of his being ? The Apo- 
 ftle faith, Being firvants untofmne, we become fervants 
 ofunrigbteoufhejfe^ Rom. 6. 19. that is,itwefufferfin 
 to reigne in us,then we become fei vants of unrighte- 
 oufnciTe,Rebels unto God, and enemies unto Chrift, 
 who love righteoufnefTe : now he that is a friend un- 
 to God, loves that which God loves, and hates that 
 which God hates ^ but he that is not, loves the con- 
 
 trary 
 
The Dotlrine of Mortification* 
 
 trary, for unrig hteoufneffe is contrary to God, and 
 he that loves it, is arebcll againft God: Every luft 
 hath the feed of rebellion in it, and as k increafeth, fo 
 rebellion increafeth : therefore let this move men to 
 mortifiefin. 
 
 The fixth Motive to move men to mortifie firme, 
 is, Becaufe fin m 11 make us Jlaves to Satan: The Apo- 
 ftlc frith, That to whemfoever youyeeld your felves fer- 
 vants to obey > his firvants you are to whom you obey, Rom. 
 6.1 6. that is, if you do not mortifie your lulls, you 
 will be (laves to your lufts , they will bearc rule over 
 you * and miferable will be your captivity under fuch 
 a treacherous lord as fin is : therefore if you would 
 have Chrift to be yourLord and Mafter,if you would 
 be free fro r the flavery of Satan,then fall a flay ng of 
 your lufts, otherwife you cannot be the fervunts of 
 God : let this movemenalfoto mortifiefin. 
 
 Now to make fome ufe of it to our felves:The firft 
 confc&aryor ufe ftands thus-, Seeing the Apoftle 
 faith, If you be rifen with Chrifljhen mort fie your earthly 
 members > therefore mortification is a figne whereby 
 you may trie your felves whether you belong unto 
 God or no : if you be rifen with Chrift, that is,if the 
 life of grace be in you,it will not be idle, but it will be 
 imployed in theflaying of fin. Now if mortifica 
 don be not in you, you can then claime no intcreft in 
 Chrift, or in his promifess for he that finds not mor- 
 tification wrought in him, he hath neither intcreft 
 unto Chrift , nor to any thing that appertaines unto 
 Chrift: and feeing this is fo,let us be taught by it,that 
 every one fhould enter into examination of his owne 
 
 E 2 heart, 
 
 ip 
 
 Motive, 
 
 Rom. 6*\6 
 
 rfi 
 
20 
 
 vfi*. 
 
 aTim.l.6 
 
 Simile. 
 
 The Doftrine of Mortification. 
 
 'ieart,to finde out the truth of this grace of Mortifica- 
 tion, efpecially before he corae unto the Sacrament \ 
 for if we finde not Mortification wrought in us , we 
 have no right to partake of the outward fignes. 
 
 The fecond Ufe or Confe^ary^s^hat feeing the 
 Apoftle faitbj Mortifa hereby afcribing fome power 
 unto the Colofiansto mortifietheir Corruptions^ as if 
 he fliould fay , You profeffe your felves to be rifen 
 withChrift, then let that life which you have recei- 
 ved, flay your corruptions. Hence we note, that there 
 was and is in every regenerate man, a certainefree 
 will to do good. Now when we fpeake of free will,I 
 doe not mean that Free-will which is in controverfic 
 now adayesyis though there werefuch a thing inhe- 
 rent in us$ but this which I fpeake of,is that freedomc 
 of will that is wrought in us after Regeneration • that 
 is,whena man is once begotten againe, there is a new 
 life and power put into him , whereby he is able to 
 do more than he could poflibly do by nature : and 
 therefore the Apoftle faith unto Timothy ^tirre up the 
 grace that is in thee y i Tim. 1.6. that is, thou haft given 
 thee the gift of inftruftion,the life of grace is in thee, 
 therefore ftirre it up,fet it on worke,u(e the power of 
 grace to doe good: which (hewes that there is acer- 
 taine power in the regenerate man to doe good: for 
 although by nature we are dead,yet grace puts life in. 
 to us ; As it is with fire, if there be but a fparke, by 
 blowing, in time it will come to a flame ; fo where 
 there is but a fparkof the fire of grace in the heart, 
 the fpirit doth fo accompanie it, that in time it is 
 quickened up unto every Chriftian duty. 
 
 But| 
 
The DoBrine of ^Mortification. 
 
 But you will fay unto me, Wherein is the Regene- 
 rate man able to do more than another man, or more 
 than he could doe < 
 
 To this I anfwer, that the Regenerate man is able 
 to doe more than he could doe, in thefe two Par- 
 ticulars: 
 
 Firft,he is able to perform any duty; or any thing 
 God commands, according to the proportion of 
 Gracethathehath received;, but if the duty or thing 
 exceed the Grace that he hath received, then he is 
 to pray for an extraordinary help of the Spirit: but 
 he could not doc this before, neither is it in the pow- 
 er of an unregenerate man to doe it. 
 
 Secondly ,he is able to refifl: any temptation or fin, 
 if it be not greatcr,or above the meafure of grace that 
 he hath received 5 if it be a temptation of diftruft,oi 
 impatiency,or prefumption, if it exceed not the mea- 
 fure of Grace that he hath received, heis able to put, 
 it to flight; but if it doe exceed , then he is to pray 
 for an extraordinary helpe of the Spirit: now the 
 unregenerate man hath no power to refifl: fin or tem- 
 ptation in this cafe. 
 
 But you will fay again,that there is no fuch power 
 in the regenerate man/or the Apoftle faith,*?*/. 5.1 7. 
 The fie j}) lufleth againfi theffirit y andtheffirit againfi the 
 ftefa and thefe are contrary one to the other Jo that you can- 
 not doe the things that you would. 
 
 To this I anfwer^ It is true, that in the mofl fandi. 
 fied manthatis, there is corruption, and this corrup- 
 tion will fight againft the fpirit, and may fometimes 
 hinder good ^ but it is then when it exceeds the mca- 
 E 3 fure 
 
 21 
 
 objetf. 
 
 Anfa.i, 
 
 The pow- 
 er of a Re- 
 generate 
 man. 
 
 Ob\tB.z 
 Gal. 5. 17. 
 
 dnfiv. 
 
22 
 
 The Dottrine of Mortification* 
 
 rfis. 
 
 It is not e- 
 nough to 
 abftaine 
 from, fin 
 in»hea#i- 
 on,butit 
 muft be in 
 the heart. 
 
 fureof Grace he hath received, neither is it alway 
 prevailing in this kinde , for when it exceeds not the 
 grace,the fpiik overcomes it : neither doth it alwayes 
 continue-, it may be in the hearty but it cannot reigne 
 in the heart 5 it may be in the heart, as a Theefe in a 
 houfe, not to have rcfidence and a dwelling place,but 
 for a night and be gone 5 fo this luft in the heart of 
 a Regenerate man dwels not there-, that is , it doth 
 not alwayes hinder him from good, but for a time, 
 and then departs: but it is not thus with anunrege- 
 nerateman, finne takes poffeflion and keepes poflcf- 
 fion of his heart. 
 
 The third confedtary or ufe ftands thus^ feeing the 
 Apoflle hkh^Mortife^ that is,do not onely abftaine 
 from the outward adions of fin,but from the thought 
 of the heart; for mortification is a flaying of the evill 
 difpofition of the heart, afwell as the flaying of the 
 a<5tions of the body-, mortification is firft inward, and 
 then outward : Hence we gather this point, That it is 
 not fufficient for a man to abftaine from the a&ions 
 of finne, but he muft abftaine from finne in his heart, 
 if he would prove his mortification to be true: 2 Pet. 
 2.14. the Apoftle faith, that their Eyes were full of 
 adultery : Now luft is not in the eye,but in the heart: 
 but by this he fhewes,that it is the fulncflc of finne in 
 the heart, that fils the eyes •, therefore looke unto the 
 heart , for the anions are but the branches , but the 
 root is in the heart; that is, whatfoever evill a&ion 
 is in the hand, it hath its firft breeding in the hearty if 
 therefore you would remove the Effe& , you muft 
 firft remove the Caufe: now the Caufe if it bring 
 
 forth 
 
The Dottrine of ^Mortification. 
 
 forth an cvill Effecfi, is the greater evill $ as the Caufe 
 of good is greater than the Effeft it produceth ; even 
 fo the fin of the heart, becaufe it is the Gaufe of evill 
 actions, is greater than the evill that it produceth. 
 Then thinke not with your felves, that if you abftaine 
 from the out ward grolTe anions of fin,thatfinis mor- 
 tified in you^but go firft unto the Caufe and fee whe- 
 ther thac evill drfpofition of the heart be mortified, 
 whether there bee wrought in you a new difpofirion 
 to good, and a withering of all inordinate affections. 
 But you will fay unto me, Our Saviour faith, that 
 Every man fhall be judged by his rvorkes : and the Apo- 
 ftle faith , that Every manfoall receive according to the 
 workes done in the body : by which it appeares, that a 
 man fhall not be judged by the thoughts of his heart, 
 but by his anions. 
 
 Tothislanfwer •, It is true, that men fhall bee 
 judged by their works, becaufe adions declare either 
 that good that is in the heart, or the evill that is in the 
 heart^fo that he will judge the heart firft as the caufe, 
 and then the anions as the etfedts. Rom.S.i ?i it is faid, 
 He that fear cheth the heart >knofveth the mind of the ff hit: 
 fo it is as true, that hee knowes the mind of the flefli • 
 that is 5 the anions of the unregeaerate part. Now as 
 the fap is greater in the roote than in the branches, fo 
 the greater finne is in the heart , and therefore it fhall 
 receive greater punifhment. Therefore if the root be 
 not purged , notwithstanding thou abftaine from the 
 outwai d aftions, thou haft not as yet mortified finne, 
 becaufe thy heart is impure; and feeing God will 
 judge us by our hearts,if we have any care of our fal- 
 
 vati- 
 
 *3 
 
 objeSt. 
 
 <^Anfv. 
 
24 
 
 The Dottrine of Monif cation. 
 
 rfi*. 
 
 No man 
 To holy 
 but needs 
 Mortifica- 
 
 tion. 
 
 Meanes 
 how:o 
 come to 
 Mortifica- 
 tion. 
 
 Meanes to 
 get a wil- 
 ling heart. 
 
 vation, let us labour to cut off the buds of finne that 
 fpring from the heart. 
 
 The fourth Confc<3ary, or Ufe, ftands thus ; fee- 
 ing the Apoftlc exhorts the Cdoftansto mortifie their 
 lufts, who had fet upon this worke already: hence we 
 note this point, Thatno man is fo holy or fluidified, 
 but he hadnecd ftill to be exhorted to Mprtification. 
 For howfoever it be true, that in the regenerate^ nne 
 hath received a deadly wound, yet it is not fo killed 
 but there is ftill fap in the root, from whence fprings 
 many branches-, and therefore had need of continuall 
 Mortification, becaufe the flefh will ftill luftagainft 
 the fpirit ^ and although there is fuch corruption in 
 them, yet are they not under the power of it, neither 
 doth it beare rule in them : let them therefore that 
 have not fet upon this worke of Mortification, now 
 beginne to mortifie their luft - y and let all thofethat 
 have aire adie begunne, continue in this worke. Thus 
 much for the Ufes. 
 
 But you will fay unto me,How fliall we attainethis 
 work of Mor tification * and thereforeiiere will I lay 
 downe fome meanes how a man may come to this 
 work of Mortification. 
 
 The firft meanes is to endeavour to get a willing 
 heart to have your finnes mortified 5 that is, a holy 
 diflikc, and a holy I oathing of them, with a defire of 
 the contrary grace : if men did but fee what an excel, 
 lent eftate Regeneration is, it would breed in them a 
 holy defire of Mortification 5 therefore ourSavioir 
 faith,when hisDifciplescame to him,and complained 
 
 ofthe weakneffe of their faith. Mat. 17, 
 
 // ye have 
 Faith 
 
ThcDo&rineof CMorUJieation. 
 
 Faith 4f * graine of (JMufiard-Jeed , yejhallfay unto this 
 mount Aim, Remove, and it flail be removed. By fitting 
 forth the excellency of Faith, he take paines to work 
 in them a defire of it- even fo, if a man once can get a 
 defire but to have his fin mortified, he will prefently 
 have its for Chrift hath promifed ir, Mat. 5. p. Bleffed 
 are they that hunger And thirfi after right eoufhejfe, for thty 
 fhallbe fatisfied^ that is,they which hungeringenerall 
 for any part of righteoufneffe, they (hall be filled : 
 theifore, if we can come but to hunger,efpecially for 
 Mortification, which is the principall part of righte- 
 oufnelTe^I fay,if we can come but unto God in truth 
 with a willing heart,and defire it, we (hall be fure, to 
 have it: for befides his promife,we have him inviting 
 of us to this work, Matth. 11.28. Come unto me all ye 
 that are weary and heavy laden 7 and I mlleafiyou: Now 
 what will he eafc them of, the guilt i no, if though it 
 be not excluded)but principally of the commanding 
 power of finne t, that he may not onely be free from 
 the guilt of finne, but from the power of finne, that 
 he may have his fin mortified and fubdued . Now 
 what elfe is the reafon that men have nor their finnes 
 mortified, and that there is fuch a complaint of u«- 
 mortified lufts and affe&ions, but becaufe they come 
 not with a willing heart : their hearts are unftable, 
 they are willing and unwilling . willing to leave fin, 
 that they may be freed from the guilt : unwilling to 
 leave the pkafute they have in fin : therefore, faith 
 one, I prayed often to have my finnes forgiven, and 
 mortified,and yet I feared the Lord would heare my 
 prayers: fo it is with many in this cafe, they pray for 
 
 F Morti- 
 
 25 
 
 Aftg*fl. 
 
26 
 
 Me an es, to 
 take pains 
 about ic. 
 
 The Dofirine of Mortification* 
 
 Simile. 
 
 Morti T fication,butitisbutverball,itcomes not from 
 the heart 5 that is, from a willing mind : therefore if 
 thou wouldeft have thy fin mortified j labour to get 
 a willing heart. 
 
 The fecond meanes,if you would have your finnes 
 mortified, is this, You muft take paines \ Mortificati- 
 on is painfull and laborious, and yet pleafant withall j 
 it will not be doneby idlenefie, a flothfull man will 
 never mortifie finne, for indeed it is a worke that de- 
 fires labour? every thing that is of great worth, if it 
 may be attained by induftry,defervcs labour j that is, 
 the excellency of it challenged it of men:e ven fo,thc 
 excellcncie and precioufneffe of this worke of morti- 
 fication, becaufe it is a thing of much worth, deferves 
 labour at our hands : The knowledge of eve ry art re 
 quireth labour and induftry, and the greater myftery 
 that is infolded in the Science , the greater labour it 
 vequireth : even fo , Mortification requireth much 
 paines,for it difcovereth unto us a great myftery, the 
 my fterieof finne,and the bafenefTe of our nature, and 
 alfo the excellencies that are in Chrift,both of juftifi- 
 cation and remiffion of finnes. And this neceffarily 
 flowes from the former-,for if there be a willing mind 
 in a rr an to mortifie finne,then certainely he will rak* 
 any paines that hemayattaine unto it^as the Apoftk 
 faith, 1 Cor. 9.26. 1 rnnnenot in vaine as ont that beats 
 the aire: that is, I take paines, but it is not in vaine; i 
 take no more pains than I muft needs, for if I did take 
 leffe, I could not come unto that I am at.The kfle ta 
 bour that any man takes in the mortification of finnc, 
 the more will finne encreafe-, and the more it increa- 
 
 \_ fethj 
 
The Doctrine of Mortification* 
 
 *7 
 
 feth 3 the more work it makcth a m :n have to mortific I 
 it: therefore it (landsmen upon to take paines with 
 their corruptions in time, that fo they may prevent 
 greater labour : and this meets with the errors of cer- 
 tainemen. 
 
 Firft, thofe that thinke that all finnes have the like 
 proportion of labour in mortifying , they thinke that 
 a man m ay take no more paines for the mortifying of 
 one finne, than another , but thefe men are deceived, 
 for all fins are not alke in a man, but fome are more, 
 fomc are leffe violent-, and accordingly, mortification 
 muft be anfwerable unto the finne. It is with mottifi. 
 cation in this cafe 3 as it is with phy ficke in di'feafes, all 
 difeafes require not the fame phy ficke, for fome dif- 
 eafes muft be purged with bitter pils, others not with 
 the like ftnrpnefTe: againe,f ome phyfickc is for weak- 
 ning, others for reftoring the ftrength : even fo there 
 are fome fins,like the divell which our Saviour fpeaks 
 of, that cannot be cajl out but byfafting and prayer.- that 
 is, they cannot bee mortified without much paines > 
 for if it be a hc3rt^finne , that is, a finne that is deere 
 unto thee, a beloved bofome finne, (as all men are 
 marvellous fubjc&tolove fome finne above another) 
 there muft be for the mortification of this, a greater 
 labour taken than fora lefle corruption : thefe are cuU 
 led in Scripture^ther/^f eye^nd the right hand-\\\d as 
 men arc very loth to part with thefe members of the 
 body,even fo are they loth to part with their beloved 
 fins which are deere unto them. 
 
 The fecond error,is of thofe that think if they have 
 once mortified their fins,it is fuflicient, they need not 
 
 F 2 care 
 
 Erroursof 
 menabout 
 mortifica- 
 tion. 
 
 Simile. 
 
*8 
 
 The Doff rim of Mortification. 
 
 Simile. 
 
 Simile. 
 
 The fruit- 
 leffe paine 
 of the Pa- 
 piils in 
 this p ©int. 
 
 care for any more, they have now done with this 
 work.But thefe men are deceived,for they muft know 
 that the worke of Mortification is a continuall worke, 
 becaufe the heart is not fo mortified, but there is ftill 
 finfull corruptions in it ^ fo that if there be not a conti- 
 nuall worke of Mortification,it will prove fikhy. The 
 heart of man is like the ballaft of afhipthat leakes, 
 chough thou pumpe never fo faft, yet ftill there is 
 worke : even fo, the heart is a fountaine of all manner 
 of unclean nefTe,there is much wickednefTein ^there- 
 fore wee had need pray for a fountaine of fpirituall 
 light 5 that is, offan&ification, that we may not be 
 drowned in our corruption : Or* it is like a brazen 
 Candleftick, which although it be made marvellous 
 cleane, yet it will prefently foyle, and gather filth $ fo 
 it is with the heart of man,if this work of Mortifica- 
 tion doc not continue, it will foyle and grow filthy. 
 
 Now id this worke of Mortification , the Papifts 
 feeme to takegreat paines forthe mortifying of finne* 
 and indeed they might feeme to us to bee the wely 
 men that take pains for this grace, if we did not meet 
 with that claufe, Col. 2.23. where the Apoftle faith , 
 that this affli<3ing of the body is but formall, mil- nor- 
 Jhipfhcy prefcribe for the difeafe a quite contrary me- 
 dicine 5 for as the difeafe is inward , fo the medicine 
 muft be inward : Now Mortification is a turning of 
 the heart,a change of the heart, a labour of the heart, 
 but whipping and beating of the body is but as it were 
 the applying oftheplaifter it felfe 5 for an outward 
 plaifter cannot poflibly cure an inward difeafe; that 
 is, a difeafe of the foule 3 but if the difeafe be inward 
 
 then J 
 
The Do&rine of Mortification, 
 
 then the cure muft bee wrought inwardly by the 
 Spirit. Notwithftanding, Iconfcffe there arc out- 
 ward means to be ufed, which may much further the 
 work of Mortification, but yet we muft take heed of 
 deceit that may be in them, that we doe not afcribe 
 the worke unto them; for if we doe, they will be- 
 come fnares unto us,]and therefore to prevent all dan- 
 ger of deceit from thee , I will here foe them downe. 
 The firft outward meanes, is, A moderate ufe of law- 
 full things 5 that is, when men ufe lawfull things in a 
 lawful! manner 5 as a moderation in dyet, in cloaths, 
 in recreations , and pleafures, a moderate ufe of a 
 lawfull calling,and many more which maybe means 
 to further this Worke • but yet wee muft take heed 
 ofexcefle in thefe lawfull things ; that is, wee muft 
 take heed that wee doe not goe to the utmoft of 
 them ; for if wee doe , it is a thoufand to one wee 
 fhall exceed. As for example, It is lawfull for a man 
 toeate,and to drinke , and to ufe the creatures of 
 God for his nourifhment 5 and it is lawfull for a man 
 to cloathe his body , and ufe recreations fo farre 
 forth as they may fcrve for the good of his body$ 
 butifhee ufe thefe inordinately, that is, if hee eate 
 to furfer, and drinke to bee drunken, and ufe his plca- 
 fure to fatisfie his lufts bynegle&ing his place and 
 Calling ; they are fo far from being meanes of Mor- 
 tification , that they become utter enemies unto the 
 worke: therefore if you would have this outward 
 meanes an help to mortification, that is, if you would 
 have them to bridle Nature, then looke that you ufe 
 lawfull things moderately. 
 
 - ^ _ F 3 The 
 
 29 
 
 The out- 
 ward' 
 meanes 
 which fur- 
 ther Mor- 
 tification. 
 
 Firft, mo- 
 deration 
 in lawfnll 
 things. 
 
 Exceflt in 
 lawfull 
 things is 
 dano er#U j 
 
3 o 
 
 The Doff rinc of Mortification. 
 
 Thefe- 
 cond out- 
 ward 
 
 meanes 
 vowes and 
 piomifcs. 
 
 Vowcs 
 
 when law- 
 ful!. 
 
 Hew tobe 
 efteemed 
 of and 
 made. 
 
 Thefecond outward meanes arc Vowes md Fromi- 
 fcs,znd thefe in themfelvcs (imply are good^and may 
 bee a good meanes to Mortification,for they are as 
 an Obligation to binde a man from the doing of 
 fuch or fuch a thing ; for fothe proper fignification 
 of a Vow is, to binde a man, as it were, tohis e "good 
 behaviour, alwayes provided, that it bee of indiffe- 
 rent things : that is, of things that be la wfull, elfe 
 Vowes bind not a man to the doing of that which is 
 evilbnowifitbemade in things lawfull, and to this 
 end, forthcbridelingof ourevill difpofition of na- 
 ture, that we will not doe this or that thing, or if wee 
 finde our nature more fubjeft to fall, and more incli- 
 ned unto one finnc than another, or more addi&ed 
 unto fomepleafure than another, to make a Vow in 
 this cafe it may bee a meanes to bridle our affe&ion 
 in this thing. But here we rnuft take heed, that wee 
 make them not of abfolute nccefluy^by afcribing any 
 divine power to them whereby they are able to effed 
 it, but to efteemethem things of indifference, which 
 may either bee made or not made, or elfe they be- 
 come afnare unto us : Againe, if thou makeft a Vow 
 in this cafe,that thou wilt not doe fuch a thing,or fuch 
 a thing • if it be for matter of good to thy foule, make 
 confeience of it , take heed thou breake not thy Vow 
 with God in this cafe • for as this ties thee in a dou- 
 ble bond,fo the breach of it becomes a double finne : 
 Againe, take heed that thy vow be not perpetuall,for 
 then it will be fo fane from being a meanes of thy 
 good, that ir will be a fnare unto evill . for when men 
 makeperpetuall vowes,atlaft they become a burden, 
 
 and 
 
Tie Vottrinc of CWortificatitn. 
 
 31 
 
 The third 
 
 niuw.ird 
 
 meanes. 
 
 Avoiding 
 
 occafion 
 
 coin. 
 
 and men love not tobeare burdens : Therefore , if 
 you make a vow,make it but for a time-, that is, make 
 it fo that you may renew it often, either weekly, or 
 monethly,or according as you fee neceflitie require y 
 fothat when time is expired , you may either renew 
 them, or let them ceafe. Now if you obferve this in 
 the making of your vowes,it may be another meanes 
 unto this Worke, otherwise it will be a fnare. 
 
 The third outward meanes, is, The avoiding of all 
 occafwns of finne : When a man avoids either the com- 
 pany of fuch men as formerly were a meanes to pro- 
 voke him to finne, or the doing of fuch anions as 
 may provoke luft or finne in this kinde,orplaces that 
 are infedious this way 5 this will be a meanes to mor- 
 tification. And this we find was that command which 
 God laid upon every Nazarite, Num. 6. 4. they muft 
 not only abftaine from ftrong drinke ^ but ajfo they 
 muft caft out the huskes of the Grapes, left they be a n 
 occafionof the breach of their vow : So in Exod. 12. 
 1 5. the children of Ifrael were not only commanded 
 to abftaine from the eating of unleavened bread, but 
 it muft bee put out of their houfes, left the having of 
 it in their houfes, fhould bee an occifion to make 
 themtobreakctheCommandement : Thus wee fer 
 that the avoiding of the occafionof finne, will bee a 
 meanes to kecpe us from fin. 
 
 But Tome will fay, I am ftrong enough, I need not otjeff* 
 havefuchaoretoavoidtheoccafionsof finne: it is 
 true,it is for B bes,and fuch as are weake Chriftians, 
 10 abftaine from fuch and fuch occafions 5 but as for 
 methat have beenea Profcflbr along time, and have 
 
 fuch 
 
32 
 
 Anftv. 
 
 I 
 
 The Doctrine of Mortif cation. 
 
 The 4 th 
 outward 
 meanes. 
 Failing & 
 Prayer. 
 
 fuch a ftrength and meafure of faith,! need not much 
 to ftand upon thefe termes. 
 
 To this I anfwer, that this is mens wcakneffe thus 
 to objcd,for this want of feare arifcth from the want 
 of fpicituall ftrength j for this is the nature of fpiri- 
 tuall ftrength in a man, when he feares finne, and the 
 occafions of finnc,the more he feares in this cafe,the 
 ftronger he is 5 and the leffe he feares, the weaker he 
 is 5 the lefle fpirituall ftrength he hath , whatfoever 
 he may feeme to have : therefore, doeft thou finde 
 want of fpirituall feare in thce,then thou maift juftly 
 feare thine eftate $ for if thou haft true grace in thee, 
 it will be fo farre from making of thee carcleflfe, that 
 it will make a double hedge and ditch about thy foul. 
 Againe, know that all the ftrength thou boafts of, is 
 but habituall grace, and what is habituall grace but a 
 creature-, and in relying upon it, thou makefi flejh thine 
 arme •, that is, thou putteft more truft and confidence 
 in a creature, than in God, which is a horrible finne, 
 and flat idolatry ; therfore you fee this is mens weak- 
 neftethustoobjeft. 
 
 The fourth outward meanes is, Fa/ling and Prayer, 
 though abufed by the Papifts,yet very neceflary > and 
 a good outward meanes to Mortification, being ufed 
 lawfully : for what is Fafting but a curbing of the 
 flcfh,and a pulling of it down,a brideling of Nature, 
 and a kinde of mortifying of the body? and what is 
 Prayer, but a praying or begging of grace,or for the 
 preservation ofgrace,and power againft corruptions? 
 Thefe two things arc very commendable,and much 
 ufed in the Primitive Church 5 for the Apoftle faith, 
 
 Let 
 
The Dotfririe of Cfttdrufication. 
 
 II 
 
 Let Ttftlng and Prayer bet made for all the Churchy } 
 which it it had net beene necefTary, he would not 
 have commended ituntotheGiurch. And I fee no 
 reafon why it fhould be fo much negle&ed amongft 
 us,efpcci3l!y arthis time,in regard of the affliction of 
 the Church abroad,whofe neccflity requirech ic J and 
 lllbbeifiga thlflsjfo acceptable to God, and com- 
 mendable in the Church, I would it were in greater 
 favour and requeft amongft us. 
 
 The third meanes, if you would have your finnes 
 mortified, is ro labour to get the affiftance of the 
 Spirit; for this rail ft ofneceffiry follow, or elfc the 
 other two will nothing availe uss for what will it a- 
 vaile us though we have a willing heart to part with 
 fin, and what though we takepaines in the mortify- 
 ing of our lufts,if the Spirit do not accompany us, all 
 s nothing worth; therfore if thou wouldeft have this 
 vvorke effedually done,thou mufl get the Spirit. 
 
 But this may feeme a ftrange thing, a thing of im 
 poflibillity to get the fpiritjfor you will fay,Hov v is 
 it in our power to get the fpiritfHoyv can we caufe 
 the fpirit to come from heaven into our hearts, fcirg 
 our Saviour faith^.3.8 .That the windbloweth where 
 it lufietb^ that is, the fpirit vvorketh where it lifteth: 
 now if the fpirit bee the agent and worker of every 
 grace,then how is it in our power to get him? 
 
 To this I anfvver,hovvfoever I grant that the fpirit 
 is the agent & worker of every grace, yet I fay, there 
 may be fuch meancs ufed by us, whereby we may 
 obtaine the fpirit - and therefore the Apoftle faith, 
 tow. 8. 13. ifyeu live after the flejh, yon (hall die, but if 
 G you 
 
 3 
 
 Meanes, 
 Theafli- 
 ftance of 
 the Spirit 
 
 Object. 
 
 An[w. 
 
34 
 
 How the 
 Spirit may 
 d e won or 
 loft. 
 
 ThcBoBrine of Mortification-. 
 
 How the 
 Spiri t is 
 refined. 
 
 I 
 
 youmortifie the deeds of the fltjh you (haH live : which 
 muft be done by the fpirit 5 for the Apoftle makes us 
 the Agents, and the fpirit the inftrument, whereby 
 he fhswes us thus much, That it ispoflible notonely 
 ogetthefpiiit, but alfohave theworkeofthefpi- 
 ritafcribedcous. 
 
 Now as there are mcanes to get the fpirit, fo alfo 
 there is meanes to hinder the fpirit 5 fo that the fpi- 
 rit may be won or loft,either by the doing or xhe not 
 doing of thefe three things. 
 
 Firft, if thou wouldeft ha?e the fpirit, then thou 
 muft know the fpirit; that is, fo to know him as to 
 givehimthegloryofthcworke of every grace : for 
 how lhall wegivethc fpirit theglorycrfcvery grace 
 if we know not the fpirit? And therefore our Saviour 
 makes the want of the knowledge of the fpirit the 
 reafon that men doe not receive the fpirit : loh* 14. 
 17. 1 will fcnd unto you the Comforter, whom the world 
 cannot receive > becaufe they know him net '; that is, the 
 world knoweth not the prctioufneffe of the fpirit, 
 therefore they lightly eftceme of him-,but you know 
 him,and the excellency of him, therfore you highly 
 eiVeme of him : The firft meanes then to have the 
 fpirit, is. Labour to know the fpirr, thatyoumay 
 give him the gloi y of every grace. 
 
 Secondly, if thou wouldeft have the fpirit, then 
 take heed that thou neither refift the fpirLt>nor grieve 
 nor quench it. 
 
 Firft, take heed thou refift not the fpirit $ now a 
 man is faid to refift the fpirit, when againft the light 
 of nature and grace he refifteth the truthsthatis,when 
 
 by 
 
The Doffrine of Mortification, 
 
 by arguments, and rcafons & ocular demonftrations 
 hid before him, vvherby he is convift of the truth of 
 them, yet knowing thac they arc truth, hee will not- 
 withftanding fee downe his refolution that he wil not 
 doc itjthis is to rcfift the Spirit i Of thisrefifting of 
 the Spirit wee read mAffs 6 t io.com pared with Atfs 
 7.5 1' irisfaidof£frf£f», that they were not able u i re- 
 fill the Wtfdome.andthe Sprit by which hefpake $ that 
 is, hee ovcrthrewthemby argument and rcafon, and 
 they were convinced in their Confciences of the 
 truth;& yet for all this it is hid, Acls 7.5 1 . Ye have al- 
 waies refifiedthe Spirityas your fathers have done, fo doe 
 y^.-thac is, howfoever ye were convid: in your Con- 
 fciences of the truth of this dodrine which I deliver, 
 yet you have fet downe your refolution, that you 
 will not obey. Now this is a grievous finne^ for fins 
 againft God and Chrift fhal be forgiven,thcy are ca- 
 pable of pardon 3 but the refitting of the fpirir,thac is, 
 finning againft the Light ofthefpirit, isdefperate 
 anddangerouf. 
 
 Secondly, what is meant by grieving ofthefpi- 
 rit? Now a man isfaid zo grave che (pint' when hee 
 commits any thing that makes the fpirit to loath the 
 ibule ; and therefore the Apoftlc faith, Grlevenotthe 
 Sprit : Ep he ^4.3 o. that is, by foule fpeeches and tot- 
 ten communication ; for the Apoftle in the former 
 Verfehzd exhorted them ftom naughty fpeeches,^/ 
 (Taidhee) no evill Communication proceed out of your 
 mouthes, & chen prefently adjoy ncs^and grieve not the 
 Spirit ; for if you give your felves to corrupt Com- 
 munication and rotten fpeeches , you will grieve the 
 
 C 2 Spirit 
 
 35 
 
 Ads 6.10 
 &7.51. 
 
 How the 
 
 Spiric is 
 erieved. 
 
 Opllill ~J 
 
3' I 
 
 The Doffrine of Mortification. 
 
 How the 
 
 Spirit is 
 quenched. 
 
 I 
 
 fpiritjic will be a meanes ofthefpirits departure: the 
 fpirit is a cleane fpirit .& he loves a cleane habitati- 
 on^ heart chat hath purged it felfe of thefecorrupti- 
 ons.Therfore when you hear a man that hath rotten 
 fpeeches in his mouthy fay, that man grieves thefpi- 
 rir sfor there is nothing fo odious & contrary to man 
 as thefe are to the fpirir . and therefore if you would 
 keepe the fpirit,then let your words be gracious,/>w- 
 drtdwithfilt\ that is with the grace of the fpirit pro- 
 ceeding from a fanftified heartland as fpeeches fo all 
 cvill a&ion^in like manner,grievethe heart. 
 
 Thirdly, what is meant by quenching of the fpirit; 
 A man is (aid to quench thefpirit, when there is a 
 careles in the ufing of the meanes of grace whereby 
 the fpirit is increafed 3 that is, when men grow care- 
 les & remifle in the duties of Religion,either in hea- 
 ring,reading,praying,or meditating. Agaiacwhena 
 man doth not cherifli every good motion of the Spi- 
 rit in his heart,eitherto pray,or to heare,&c but lets 
 them lie without practice, this is a quenching of the 
 fpirit,therf ore the Apoftle faith,* Thef. 5 . 19. Quench 
 not the Spirit*, that is, by a neglcd of the meanes. 
 
 Thirdly, if you would get the fpirit, you muft ufe 
 prayer^ for prayer is a fpeciall meanes to get the Spi- 
 rit- & it is the fame meanes that Chrift ufed, when he 
 would have the holy G hoft for his Difciples he prai- 
 ed for him, as you may fee5Z0.14.14. Itvilpraythe 
 father, & hewilfevdthe Comforter unto you^hazis^thc 
 holy Ghoft; fo&he can comfort indeed,and he is the 
 true Comforterjand indeed there is no true comfort 
 ! but what the Spirit brings into the heart. Nowthat 
 
 the 
 
The Doctrine of Mortification. 
 
 37 
 
 the fpirit may be obtained by prayer,is proved Luk. 
 1 1 .1 3. where our Saviour maks it plaine by way of 
 oppofition to earthly parents; For (faith hze)ifyour 
 earthly parents c an give good things unto their children 5 
 then how much more will) our heavenly Father give the 
 holy Ghofl unto them that ash Him \ Therefore if thou 
 wouldeftdraw the holy Ghoft into thy heart, trrn 
 pray for him;Prayer is a prevailing thing with God, 
 it is reftlefle, and pleafing unto God, ic will have no 
 deniall; and to this purpofe, faith GodtoAft?/^, 
 Wherefore does! thou trouble me? that is, wherefore arc 
 thou fo reftlefle with me that thou wilt have no deni- 
 all till I grant thee thy defireffo then if you will pre- 
 vaile with God by praier, you may obtain the fpirit. 
 The fourth rneanes 3 if you would have your fins 
 rciortified a is,To walke in the fpirit; that is,you muft 
 doetheadions of the new man; and therefore the 
 Apoftle fmh :> Gdl. , )'i6.Walkinthe fpirit. Now here 
 by the fpirit is not meant the holy ghoft,but the Re- 
 generate part of mans that is, thenewmanjwhofe 
 anions are the duties of holinefle, as Prayer, hearing 
 the Word,receiving the Sacraments, works of Cha- 
 rity, either to the Church in generall, or to any par- 
 ticular member of it; and there muftnotonelybea 
 bare performing of them; for fo an hypocrite may 
 doe, but there muft be a delight in them, th.it is, it 
 muft r, joyce the foule when any opportunity is offe- 
 red whereby any holy duty mny be performed. But 
 on the contrary ,vvhen we grow remifle in praier 5 or 
 in any other dwy, the devil takes an occafion by this 
 to force us to fome fin;hcreupon we prefently yecld, 
 
 G 3 becaufe 
 
 Luk.ii. 
 «3« 
 
 4 
 
 Meanes.to 
 W-ittce in 
 the Spirit. 
 
38 
 
 The Doctrine of Mortification. 
 
 Simile, 
 
 5 
 
 Meanes, 
 
 Taith. 
 
 Aft.!?.?. 
 
 Eph.j.17. 
 
 Obj. I 
 Anf\ 
 
 ixcaufe wee want ftrength of Grace, which by the 
 negleft of that duty we are weake in. We know ibmc 
 phyficke is for reftoting, as well as for weakening , 
 thereby to preferve the ftrength of the body; now 
 rhis walking in the a&ions of the new man, is to pre- 
 serve the ftrcagch of the foule, it prcfcrvcs fpirituall 
 life in a man, it enables him to fight againft Corrup- 
 tion, and lufts 5 for what is that which weakens the 
 foule, but the anions of the old man? Therefore if 
 you would mortifieyourlufts,you muft walke in the 
 Spirit, 
 
 The fifth meanes,if you would mortifie your lufts, 
 
 is this,You muft get Faith : fo faith the Apoftle,^#J 
 
 1 5. p. Faith purifietb the heart-, that is, icflayeththej 
 
 corruption of the heart,it mortifies every inordinate 
 
 defire of the heart, icpurgeth out the filthineffeof 
 
 our nature, it makes it a new heart in quality; that is, 
 
 it makes it fit to receive grace, and who would not 
 
 have a heart thus fined to good? Againe, Itisfaid, 
 
 Eph.^iyjhat chrijl may dwelinyour hearts by Faith'. 
 
 asifheefhould fay,Faith will purge the heart; for 
 
 where Faith is,Chrift is, and Chrift will not dwel in 
 
 a rotten heart, that is impure, & not infome meafure 
 
 (an£Kfied.by the fpirit. 
 
 But you will fay, there are divers kindes of Faith, 
 what Faith is rhis then rbat thus purificththe heart /* 
 By Faith in this place is meant a juftify ing Faith 5 
 Faith that applieth Chrift and hisrighteoufneflein 
 particular unto a mans felfe forhisjuftificationj and 
 hereupon he is raifed up to holinefle,andenabled,out 
 of love unto Chrift to mortifie finne. 
 
 Now 
 
"The Doctrine of CMortifiCAtion. 
 
 Now the order of this grace in a Regenerate man, 
 is wonderfully for firft, the fpirit, which is the holy 
 Ghoft,comes and enlightens the mind,then it works 
 Fakh,and then faith drawes down Chrift 5 and when 
 once Chrift comes a he takes pofleffion of it,never re. 
 fting till he hath rid the heart oft he evill difpofition 
 of nature with a loathing of it \ then the Regenerare 
 man hereupon out of love unto Chrift 3 and hatred 
 unto fin,bcginnes tomorcifie his corruptions. 
 
 But you will fay, How can the Spirit of Chrift , 
 which is the holy Ghoft, dwell in the heart, feeing 
 he is in heaven f 
 
 To this I anfwer, that the fpirit dwels in the heart 
 as the Sunne in ahoufe ; now we know that the pro- 
 per place of the Sunne is in the Firmament, . yet wee 
 fay the Sunne is inthehoufc, not that wee meane 
 that the body of the Sunne is there, but the beames 
 of the Sunne are there in the houfe : fo we fay, that 
 theproper place of thcholy Ghoft is in heaven; and 
 when we fay he is in the heart of a Regenerate man; 
 we doe not meane effentially, but by a divine power 
 and nature; that is, by fending his Spirit into the 
 heart, not onely to worke Grace in the hearr, but to 
 dwell therein. Now when the fpirit hath taken pof 
 feffion of the hcart,it drawes and expells a way all the 
 darkenefieof theminde, and makes it to lookeand 
 to fee Chrift in a more excellent manner than be- 
 forc,affuring him of perfect Iuftification, andremif- 
 fionofhisfinnes. 
 
 And here the error of many is metwithall, in the 
 matter of Mortification^ they will have Mortificati- 
 on 
 
 39 
 
 The order 
 of Faith in 
 the Rege- 
 nerate. 
 
 Obj. z 
 
 Anf. 2. 
 How 
 
 Chrift 
 dwels in 
 the heart. 
 
 Simile. 
 
 Errour a- 
 bout Mor- 
 tification 
 confuted. 
 
4° 
 
 6 
 
 Meanes, 
 fpi ritual I 
 Ioy. 
 
 TheDotfrine ofMortificAUon< 
 
 on firft wrought, and then they will lay hold upon 
 Chriftfor rem ffion of fianes. Oh 5 {ay they,if I could 
 but findethis fin, or that fin mortified, then I would 
 lay hold upon Chrift,then I would belecvej for alas, 
 how can I looke for remiflion of finnes, how dare I 
 lay hold, or how can I lay hold upon Chrift,when I 
 find that iny corruptions have fuch hold on me.'But 
 thefe are deceived, for this is contrary to the Worke 
 of the Spirit : for firft, Faith aflureth of pardon, and 
 then followes Mortification ; that is, when a man is 
 once allured of pardon of finne, then he beginnes to 
 mortifie, and to flay his corruption; for Mortificati- 
 on is a fruit of Faith; and therefore the Apoftle faiths 
 Phi .3.1 o.That I may fecle the power tfhis deAtl\and the 
 vertuerfhis RefurreftiomNow what is meant by this 
 but the two parts of Repentance, Mortification and 
 Vivification? The Apoftle beleevedbefore,and now 
 hee would have his Faith appeare in the Grace of 
 Mortification, that he might fenfibly feele it. And 
 therefore, if you would have your finnes mortified, 
 you muft by Faith draw Chtift into your hearts. 
 
 The fixth meanes, if you would have your finnes 
 moitified,is,to get fpirituall Joy .But this may feeme 
 a ftrange thing to mortifie corruption by; a man or a 
 woman would rather thinke that this were a meanes 
 to increafe fin : but it is.not fo; for fpirituall Ioy is a 
 fpeciall meanes to mortifie fin, if we do but confidcr 
 the nature of Mortification 5 for as I faid before, 
 what is Mortification but a turning of the heart , a 
 working in it a new difpofition:Now wc know when 
 the heart is not regenerate it is full offorrow 3 and 
 joyj 
 
The Dottrine of LMortificMion. 
 
 4* 
 
 joy inthiseftateincreafeth fin:But when the heart is 
 turned from fin to Grace, that is, heavenly difpofed, 
 there is a pleafant Obj & represented unto the eye 
 of the foul, as Chrift,Iuftification,Remiflion of fins, 
 and Reconciliation: and hence arifcth a fpirituall Ioy | 
 inthefoule, which rejoycing is a Mortification of 
 finne; for when a man or woman fees fuch excellen- 
 cies in Chrift, (as before) heforejoycethinthem, 
 that he loatheth whatfoever is contrary to them. As 
 a man that hath gotten a faire Inheritance which for- 
 merly was content with a fmall Cottage, but now 
 the right that he hath to the other,makes him defpife 
 that : fo it is with a Regenerate man, this fpiriruall 
 Ioy makes him bafely to efteeme of finne,and his na- 
 turall eftate : and therefore faith the Apoftle, 1 Cor. 
 1 j, j 1 Jproteft tbatky the rejoicing I have in Chrift leftu^ 
 I djecUilj: that is, that fpirituall Ioy which hee had 
 in Chrift, of Iuftification and Remilfion of fins, and 
 that fight of glory which he faw by Faith,morcified 
 finne in him, made him bafely to efteeme of his cor- 
 ruptions. We fee,by examplc,a man that is wrought 
 uponby the Law, ortheludgjmentsofGod, may 
 for a time leave fome finne, and rcjoyce in good, as 
 Herod heard lohngladly* and yet this his Ioy doth not 
 monifie finne, becaufe it is not wrought by the fpirit 
 upon an apprehenfion of the love ofGod; that is,it 
 doth not proceed from the right Root 3 for fpirituall 
 Ioy th.n mortifies finne, arifeth from an alfurance of 
 Remiffion otfinnes-, but this arifech from fome other 
 finifterrefpeft, orelfefor feareofhdl. Nowthat 
 fpirituall Ioy mortifies finne, the Wife-man proves, 
 ___ H Prev^ 
 
 Simile* 
 
4* 
 
 The Doctrine ofMortificttUn, 
 
 7 
 
 Meanes, 
 Humility, 
 
 Humble- 
 nefle of 
 mindc 
 what it is, 
 
 Pro.i . i o.compared with the 1 6,Verfe i When wifdme 
 emcreth into thy heart , and knowledge ispleafant to thy 
 Sod^&c.it (htlkeepthee from the ttravgt iw/w».When 
 Wifdome entreth into thy heart 3 that is, when the Spi- 
 rit enlightens thy minde to fee, grace and knowledge 
 ispleafant unto thee, when thou doeft rejoice in tin. 
 knowledge of Chvift, and graces of the Spirit, then 
 it fliall keepe ttue from the ftrange woman ; that is, 
 from inordinate affections, which otherwise would 
 bring thee to deftru&ion.Thus you fee that fpirituall 
 loy is an excellent mcanes to Mortification* 
 
 The feventh meancs. if you would have your fins 
 morcified,is, Humblcnes ofmir.de: this is anexcel- 
 lent meancsto Mortification , for when the heart is 
 proud 3 it will not yeeld ; that is, it is unfit for grace 5 
 for there is nothing fo contrary unto the nature of the 
 Spirit, as a proud heart ; and therefore the Apoftle 
 faith, xP^. 5 •t.Godrefifleth the proud fat hegivesgract 
 to the humble. He refifieth theprond^ that is, hce doth 
 ftand in oppofition againft him as one moft contrary 
 u$to him-, he reje&eth his praiers andhisa&ionsjbe- 
 caufethey proceed from a proud heart : but hee gives 
 grace to the humble 5 that is, the humble heart is fit 
 to receive grace, therefore he fhall have cverygrace 
 neceffary tofalvauon,as Faith, Repentance, Mortifi- 
 cation, 'Peace of Confidence, andRcmiffionoffins. 
 Now this humblenefTe ofmindeisabafeeftceniing 
 oi a mans felfe in an acknowledgment of his unwor- 
 ffe to receive any grace with an high cfteeraeof 
 Gods love, which indeed may feemc to be contrary 
 to fpiriiuall loy, but it is not (o 5 fonhe more hum- 
 
 ble 
 
The Doffrine of Mortification. 
 
 43 
 
 ble any man or woman is,the more fpiritual joy they 
 hav e: ic is encrcaf ed by humility, it is dccreafed by 
 pride; the humble heart is ahvaies the joyfulleft 
 heart ;for the more grace the morehumblenes>& the 
 more humility the more fpiritual Ioy,for vvher there 
 is a wane of grace, there muft needs be a want of fpi- 
 rituall joy.Now de je&ion and humility are of a con- 
 trary nature; a man maybecaftdowne,andyetnot 
 be humble 5 humbleneffe of minde is morcinward 
 than outward,but the other may be outward but not 
 inward 5 therefore if you would have your fins mor- 
 tified, get an humble heart : for it is faid, Pfal, 34. 1 8. 
 The Lord is nigh unto them that are of a broken heart : a 
 broken heart is an humble heart : and, E&ek. 36.26. 
 A new heart ) and anew [prit will I give you : that is , 
 when I have throughly humbled you, and cleanfed 
 you from your rebellioufnefle againftme, then I will 
 doe this and this for you:well then, labour for hum- 
 bleneffe of minde , if you would have your finnes 
 mortified. Thus much of the word Monifie. 
 
 We now come to a third point, and that is, what 
 are thofe things thatare to be mortified/* andthefe 
 the Apoftle calls ingcnerall, Earthly members .-Hence 
 we note. 
 
 That all earthly members are to be mortified, 
 
 For the better explaining of this point,we will firft 
 fpeak ofthe general,& then of c he particularsrbutfirft 
 of all, became the words are hard we will (hew you 
 by way of explanation, fir ft, what is meant by mm* 
 berspnd feccndly,what is meant by earthly members . 
 
 ForthefirftjWhatismeantby Members ?By Mem. 
 
 H 2 bets 
 
 Ezck. l*. 
 16. 
 
 D08. 
 
44 
 
 The Doffrine of Mortification. 
 
 What is 
 hci« 
 
 meant by 
 Membe;s, 
 
 Why cal- 
 led Mem- 
 bers. 
 
 Reaf. I 
 
 2Pet. i^. 
 
 bers is meant finne,or any fouleaffe&ionoftheheait, 
 when the heart is fee upon a wrong objector clfe up- 
 on a good object, yet exceeding either in the manner 
 or the meafure,makes it a finne : as firft,when a mans 
 heart is fee upon a bafe obje<ft,as the fatisfying of hi s 
 eyes according to the luft of his hearty or fee upon h is 
 pleafurc inordinatly to the fatisfying of his luftsmow 
 thefe are bafe obje&s. Againe,there are other ob jefts 
 which in themfelves are good and may bee ufed> as 
 care of the world, and the things of the world: a 
 man may lawfully care for the things of this life that 
 hath acharg, or a man may ufe his plcafure for recre- 
 ation^ may feek after hisprofit,chereby to providei 
 for his family 5 but if the care for the world, and the 
 things of this world, exceed either in the manner or 
 the meafure^that is,if they be gotten unlawfully, and 
 if the heart luft after them, if they breed a diforder in 
 thefoule, andanegle&ofgrace, then they become 
 finne. 
 
 Now they are called members for thefe reafons. 
 The firft reafon is,becaufe thefe bafe affections fill 
 up the heart 5 that is, they make the heart fit for all 
 manner of finne, even as the members of the body 
 make the body fit for a&ion : now we know that the 
 body is not perf eft, if the members bee not perfed, 
 fo when the heart is not filled with thefe members, it 
 may be fit for finne but not for every finne, but this 
 filling of ic makes it fit for all finne^and therefore the 
 Apoftle faith, 2 Pet.i 3.' According to his divine power 
 he hath given us all things ;that is,by divine nature wc 
 all come to the knowledge oftheFairh, nowthar 
 
 which 
 
The Doffrine of Mortification* 
 
 w hich is contrary to the fpirit, and the knowledge of 
 him, is made up by thefe bafe affe&ions, even as the 
 J body is made up and complete by its members. 
 
 Secondly, they are called Members, becaufe thefe 
 bafeaffe&ions doe the anions of the unregenerate 
 part,even as the members of the body doc the a&ions 
 of the body * for they receive into the heart all man- 
 ner of finne 5 and thence they fend bafe affe&ions into 
 all the reft of the faculties. 
 
 Thirdly,they are called Members Jjzciuk they are 
 weapons ofunrighttoufneS) for fo the Apoftle cals them 
 even as the adionsof the new man are called then***- 
 pns of right wufnes- that is,the care for the anions of 
 the new man. Now we know that it is the property 
 of one member to fight for the good of another 3 as 
 we fee, one member willfufferitfelfetobecutofF 
 & fcperated from the body for the good of the reft- 
 and fo it is in like mannerwiththefe,forall will joy n 
 together for the mortifying offinne one in another. 
 On the other fide,thefe weapons of unrighteoufnefle, 
 they fight for one another againft Grace, they are 
 cartfull to performe the anions of the old man 3 and 
 to fullfill every luft of the flefh. 
 
 Fourthly, they are called Members, becautethey are 
 as deare unto theheart, as any member is unto the 
 body, and therfore in Scripture they are called the 
 right band^nd the right eic^Mat.%. 29 > that is,they are 
 as deare,and ftick as clofc unco the heart, and will as 
 hardly befeparated fromitastheneareftanddearef^ 
 member of thebody:thus much of the word member. 
 Secondly, wh:;t is meant by Earthly members'! By 
 
 H 3 Earthly \ 
 
 45 
 
 Reaf, 
 
 Reaf.$. 
 
 Reaf.^, 
 
4* | 
 
 The Doctrine of Mortification. 
 
 What is 
 meant by 
 earthly 
 Members. 
 
 What it is 
 to bee 
 earthly 
 minded. 
 
 Earthly Members is meant al earthly affc&ionsjas im- 
 moderate cares, inordinate lulls j or it is a depraved 
 difpofition of the fbule, whereby it is drawne from ' 
 heavenly things to earthly ;that is, it is drawne from 
 a high valuing of heavenly ihings toa bafe eftceme of 
 them, and from a bafe efteeming of earthly things, 
 unto an high cfteeme of them ; this U earthly min- 
 dcdneiTe. But for the better explaining of this Point 5 
 firft, wee will Ihew what it is to be earthly minded : 
 fecondly,what it is to be heavenly minded. 
 
 For the firft,what it is to be earthly minded.lt is to 
 mind earthly things,or heavenly things in an earthly 
 manner,that is, when the foule is depraved fo of fpi- 
 rituall life that it looks upon grace & falvation with 
 a carnal! eye,when it is reprefented unto it , becaufc 
 it is but naturalist is not enlightned by the fpirit,now 
 till a man be enlightned by the fpirit , he cannot fee 
 fpirituall things in a fpirituall manner. HowfoeverJ 
 grant that by the light of nature, aman being endued 
 with a reafonable foule,therby may come to difcerne 
 of (pirkual things,yet fo as but by a common illumi- 
 nation of the fpirit,as we cal it,not as t hey are,but on- 1 
 ly as he conceives of them by his natural! reaCon : for 
 firft,by nature a man may conceive of fpiritual things 
 but not fpirituallyjfor nature can go no further than 
 nature: now what is competible and agreeable to na- 
 ture he hath a tafte of, he fees things fo far as they are 
 futable unto his nature , but nature can looke no fur- 
 ther ^ for this is the property of nature, it goes all by 
 the outward fenfe and appetite 5 and no man can ap- 
 ply fpiritual things by the fenfes,but earthly things. 
 
 Second- 
 
The Doctrine of ^Mortification^ 
 
 Secondly , by the affe&ions a man may conceive of 
 fpirituall things, for the afFe^Sbs are the proper feat 
 oflove, and a man being endued with love, maybe 
 affe&ed with heavenly things,fo far asthey are fweec 
 unto naturc^& hence may arife feare of Jofing them, 
 not becaufe they are heavenly things,but becaufe 
 they are fvveet unto his nature. Befides,t heoffe<5iion$ 
 may reftraine him, and turne him from efteeming of 
 j things bafe, to an efteeming of things that are more 
 excellent>and yet be but earthly minded : for it is not 
 theaffe&ion to good, that proves a man to be good, 
 but it is the rice of the affe&ion that is the ground 
 from whence they fpringj namely, from a heart en- 
 lightned by the fpirit:#m^may afrcft uhn y & lohns 
 dodrine, but this is not bred by the fpirit^ but a car- 
 nail affedion. 
 
 Thirdly, by the underftanding or minde, a man 
 may come to conceive of fpirituall and heavenly 
 things^ his mind may be enlightned with the know- 
 ledge of them^and yet be but earthly minded: As for 
 example. 
 
 FitfUic may fee a venue in heavenly things above 
 all things in the world, he may conceive of them by 
 looking into them, Co that a verrue and power may 
 appeare in them excelling every vertue in any thing 
 elfe; and yet not renewed. 
 
 Secondly, if heebe of a more noble fpirit he may 
 doe good, either for Church or Common-wealth : 
 he may be very liberall and bountif ull unto any that 
 fhall feeke unto him in this kinde,and hereupon may 
 grow remifle after the things of this world, and fo be 
 
 not 
 
 47 
 
 3 
 
 How a 
 
 man may 
 come to 
 know fpi- 
 rituall 
 things & 
 yet not be 
 renewed. 
 
48 
 
 The Doffrine of Mortification* 
 
 Da. 4-34- 
 5 
 
 Mar.^.zo 
 
 6 
 
 not all fo violently carried away after covetoufnefTe, 
 and yet not be remove* . 
 
 Thirdly, he may come to fee holincffe in the chil- 
 dren of God 3 and thereupon be wonderfully sffefted 
 with it, infomuch that he may wifli himfelfe the like: 
 nay more,he may wonder at their holineffe, and be 
 aftonifhed with an admiration thereof, as one over- 
 come of it,and yet not be renewed. 
 
 Fourthly,he may come to fee into the attributes of 
 God,both the communicative Attributes which are 
 communicated to the Creatures, as Iuftice, Mercie, 
 RighteoufnelTe,Patience,and the like; and alfo thofe 
 chat are not communicable,but eflentially proper to 
 God, as Omnipocency, Omniprefence,and the likes 
 and hereupon he may acknowledge Godtobefuch 
 m one as thefe declare of, or els as he hath made 
 himfelfe knownein his Word: as wee fee Nehuchad- 
 #*£&4r,I>4tf,4.34.andyetbenot renewed. 
 
 Fifthly he may feele the fweetnefle of the promi- 
 fes of remifsion of finnes,juftification,and rcconcilia- 
 tion,andrejoyceinthem, asHered heard John gladly 
 Mark. 6, 2o.thatis,he was glad to heare lohn preach 
 repentance and remifsion of finnes, he felt fweetnefle 
 in this , fo he was content to heare that it was not 
 lawful for him to have his brothers wife, but he was 
 not content to obey: in like manner, any man or wo- 
 man may finde f we^tneffe in the promifes, and yet 
 not be renewed. 
 
 Sixthly,he may beleeve the rcfurre#ion to life,and 
 hereupon rejoyce after ir, becaufe hce beleeves there 
 is a reward laid up for the righteous with Chrift 
 
 and 
 
Tkt I>o6trine of CMortifodtion. 
 
 and maydefiretobemadepartaker ofic with them, 
 and yet not bee renewed : For ifyoulookc into this 
 man, none of all thefc have the firft feat in his heart, 
 (buc they arc, as it were, in a fccond roome orclo- 
 fee-, for earchly things have the firft and principall 
 fear in his heart,but thefe come in afcer,as handmaids 
 fei vants unto the other, and therefore have no fpiri- 
 tualltaftetohim. 
 
 To make this plat ne , let us confidcr the order of 
 the faculties of the foule : the minde is the principall 
 faculty, and this rules the will and affe#ions*,now the 
 mind being earthly difpofed, the will andaffe&ions 
 can goe no further than the mind guides them : eve- 
 ry faculty hath an appetite,& the foule of a man hath 
 an undemanding which governes^ now looVe what 
 the minde of a man loves or hates 5 that the will wils, 
 orwilsnot; for the will is but the appetite and fol 
 lowe s the underftanding. Again,every faculty in man 
 hath a fenfe, and by that it is drawne to affect that 
 which it chufeth,for the defire follows the fenfqand 
 as it is wkh one faculty, fo it is with all the other of 
 the faculties; for the faculties fuit all after the fenfes. 
 and affe£ that which the minde affeds : and thus the 
 will & affe&ions hanging upon the mind, it is unpof 
 iible that the will of a man fhould will and affeft any 
 other thing than that which the mind is affe&ed with . 
 
 But here fome Queftions may be moved : the firft 
 Queftion is this 5 But is there fuch light in the under- 
 (landing as you fay,thenit leemes that anaturallman 
 may by the light of Nature come unto true know- 
 ledge? 
 
 I To 
 
 49 
 
 The order 
 of the fa- 
 culties of 
 the foule. 
 
 £«&■ 
 
JO 
 
 tHrallman 
 may know 
 fpirttmlj 
 thi 
 
 The Doftr we of Mortification. 
 
 ingt. 
 
 What it i$ 
 to 6c hea- 
 venly min 
 ded. 
 
 Eph.4.ij ( 
 
 To this I anfwer,that anaturall man may come for 
 fubftanceasfarressa {piiiru^ll mar^butnornarjgh; 
 manner ;the kpoftle \ai.h> Rom. $ .5. They that are of 
 the flc l f h, do favour the things oft he fit fh : & , 1 cor. 2.14. 
 7 he natural! ma :> pcrceivtth not the things eft he Spirit • 
 where the Apoftle faith, he doth n at kn d w them at 
 aIl,forhe\v3itsafin6lified knowleJgeof thviri; he 
 knowes them, bur not by that knowledge which is 
 wrought by the Spirit alwayes accompanied with 
 falsification 5 he knowes them for fubftance, but no 
 in the right manner, as to be a rule to his life* A car- 
 nal! man may fpeake of fpirituall things, but not reli- 
 gioufly ; chat is, with an inwardfeeling ofthat in his 
 heart which he fpeakes of:fo alio acarnall man may 
 haveligh^buticisbut adarkelight; hee may have 
 light in the underftandnig, but it is mt tranfeendent 
 unto the reft of the faculties to transforme and en- 
 lighten them, and therefore though hee have light 
 yet iliil he remaines in daikenefTe. 
 
 The fecond thing to be confidered is this, What 
 
 it is to be heavenly minded : A man is faid to behea- 
 
 venly minded when there is a new life put intohim, 
 
 whereby he is able both to fee & to fpeake of fpi ri- 
 
 tuall matters in a more excellent manner than ever he 
 
 was: And therefore the Apofilefaith,£^/ 4,23. rjr 
 
 he renewedin thefpirit of your w/W*/: that is,get a new 
 
 kinSe of life and light in your foukj for when Chrifl 
 
 enters into the heart of any man or vy oman, hee pur s 
 
 another kinde of life into them then that which hee 
 
 had by nature 5 the Spirit workes grace in the heart , 
 
 and grace makes a light in the foulest makes another 
 
 kind" 
 
The Doctrine of Mortification, 
 
 51 
 
 kind of light than before ; for before there was bu<: a 
 naturall light, a fight of Chrift & falvation,but with 
 J 2 naturall eyejbut now there is a fpirituall light in his 
 foul wherby he is able to fee Chrift in another man- 
 ier 3 and therefore it is called the light of the minde^ the 
 hring oftbeeares^dr t he of en : ng of the w/ 5 thati$,thtre 
 is a change and alceration wrought in him whereby 
 J hee can perceive fpiritaall things ; his eares are ope- 
 ned to heare the myfteties of falvation, withamind 
 renewed to y eeld obedience unto them 5 making them 
 the rule of his life , and his eyes are opened to fee 
 the excellencies that are in Chrift, as Remiffionof 
 finnesjuftification, and Reconciliation in a more ex- 
 cellent manner than before 3 heeis, as it were, in a 
 new world, where h e fees all things in another man- 
 ner than before. Now I doe not fay, that hee fees 
 new things, but old things ina new manner; hee faw 
 Iuftificauon,Remifliunof finnes, and Reconciliation 
 before, but now hee fees thefe and Chrift in a more 
 excellent manner 5 there is, as it were, a new win- 
 dow opened unto him whereby hee fees Chrift ina 
 more plaine and excellent manner, and hereupon he 
 is aflured in the way of Confirmation of che Remifll 
 onoffinncs: hee had a generall truft in Chrift be- 
 fore, and hee faw a glimpfe of him , but now hee en 
 joyes the full fight of him 3 that is , fuch a fight as 
 brings true comfort unto the foule. As a man that Simile. 
 travels irro a fir Countrey fees at laft thofe things 
 which before he faw in a M?p-, hee faw them before, 
 but in a darke manner; but now he hath a more exaft 
 and diftinft knowledge of them : even fo it is with a 
 I2 Rege 
 
52 } 
 
 The Votfrine of Mortification. 
 
 i Cor. 1.9 
 
 opined. 
 
 \Simile. 
 
 
 Regenerate man, he faw Chriftand the privileges 
 thatare in Chrift before, but darkely,asa were in a 
 Map,onely by a common Il!umination,but now hee 
 fees them by the fpecialt Illumination oftheSpirit 
 through Grace : And therefore the Apoftle faith, 
 1 Cor. z , 9 . The eye hath not feene ,nor the eare heardjnel- 
 they hath it entred into the heart of man to conceive of 
 thofe things that God hdth prepared for them that love 
 HimiRo wfoever this place ot Scripture be generally 
 expounded & underftood of the joyes of heaven, yet 
 in my opinion, it is much miftaken; for by this place 
 is meant thofe fpiruual Objeds that are Ihownc unto 
 a man when thefpirit begins firft to enlighten him; 
 The eye hath not feene-, that is, which it hath not feene 
 in right manner : hee never faw them in fuch a man- 
 ner as now they are fhown unto hirrr.he now fees hea 
 venly things in another manner,hee Ccts luftification 
 in another manner than before, hee fees remiflion of 
 dnnes in another manner than before : fo like wife he 
 fees finne in another hew than before 5 for now he fees 
 remiflion of fins follow them as a medicine toheale 
 them: Againe, he fees luftification and Remiflion of 
 finnes in another hew,he fees them in an higher man- 
 ner than before, he {ecs them now as futable to him- 
 felfe, and neceffary to falvation ; before he faw them 
 as good,but now he fees them as moft excellent. As 
 it is with a man that is well, fo it is with a man that is 
 not regenerated : now tell a man that is wcll,ofBal- 
 fome and Cordials, what reftoratives they are, and 
 what good they will do rothe body, yet he will not 
 Iiften unto them becaufe hee is welfand needs them 
 
 • not-, 
 
The Dottrine of Mortification. 
 
 not5 bur cell them unto a man that is ficke and difea. 
 fed, he will give a diligent care unco them, becaufe 
 they arc futable for his difeafefo it is with a fpiritual 
 man before he be regenerate,he Mens not 5 he regards 
 nor fpirituall things; whenhehearesof Iuftification 
 and Remifllon of fins, he (lightly paflcth them over , 
 becaufe he feekth himfelte in health, and finds no 
 want of them;for what fhould a man cake andapply a 
 plaifter to a whole place chat hath no need of fuch a 
 rhing? but when he is once renewed and mortified \ 
 chen hefinds thefe futable co his difpofition^and this 
 is to be heavenly minded : A naturall man or woman 
 may talkeofgrace-,of Iuftification, and Remifllon of 
 finneSjbut they cannot fay that thefeare mine,or that 
 Iftand in need of them; for fo faith the Apoftle, 
 i Cor ,2 .14. The natural m*n perceweth net the things of 
 thefpirit.- that is,he may taikeof deepe points of Di- 
 vinity, but not by the feeling of the Spirit 5 he may 
 fee God and Chrift,buc not ina right manner. 
 
 But you may fay unro me,If a man heavenly min- 
 ded may fee thus fane,then when he comes once un- 
 to this eftate, he needs not feeke any further I Hum i- 
 nation. 
 
 To this I anfwer, that thought he fpiritual man be 
 thus minded and enlightned , yet he muft feeke for 
 more-,becaufe this knowledge is but in part 5 For wee 
 know but in part forth the Apoftle, 1 Corinth>i 1*12. 
 that is, though we know much of heavenly thinges, 
 yet it is but a part of that we ought to know, or that 
 wee (hould know, therefore wee muft ever be bree- 
 ding in the fpirir, we -muft be ever growing rowards 
 
 : 1 3 • per-_ 
 
 53 
 
 £&/-: 
 
 Anfi. 
 
54 
 
 The Doftrine of Mortification. 
 
 2&*fo 
 
 Anfo. 
 Simile. 
 
 How the 
 
 underftan- 
 ding en- 
 lightned, 
 may doe 
 j»oodto 
 the reft of 
 ths facul- 
 ties. 
 
 perfection: now there can be no growing till the 
 mind be enlightned,for this is a worke of the minde* 
 and fo f irre as the minde is enlightned, fo farre is the 
 will enlightned, and not only that, but the reft of the 
 faculties are enlightned accordingly. 
 
 But you may againe fay unto me, If this light 
 which you fpeake of befeated in the mind,, then how 
 farre doth this light redound unto the reft of the fa- 
 culties, feeing the other fecmenot tobefenfibleof 
 this light, becaufe many times there is fuch rebelli- 
 ons in them? 
 
 To this I anfwer. That earthly and heavenly min- 
 dedncfife is feated in the underftanding,will,or minde 
 of a man; As for example 5 A Lanchorne is the pro- 
 per feat of a Candle, now it receives not the Candle 
 for it felf c,neither keepes it the light to it felfe, but it 
 receives it in to preferve lighr,and to com munica e it 
 to others;Cvcn fo doth the underftanding, it doth not 
 onely receive light for it felfe alone, bur by prefer 
 ving of it, it doth communicate his light to the good 
 of the reft of the faculties ,fo the Apoftle faith, Ton 
 are begotten bj the word 6f Truth Ja. 1 , 1 8 .N ow Truth 
 is properly in the underftanding, it is firft there, and 
 thence it doth communicate unto the reft of the fa- 
 culties by redundance , I fay by redundance, but nor 
 by infufion , that is, the light that is in the underftan- 
 ding doth redound to the enlightening of the reft,but 
 it is conveyed to the reft by the Spirit, and fo a man 
 is renewed. 
 
 Now for the better explaining of this, wee (hall 
 (hew how the underftanding being enlightned, may 
 
 doe 
 
7 he Dotfrineof ^Mortification. 
 
 doe good unto the reft of the faculties. 
 
 Firft, the Reafon or Wifdome being fir ft enlight- 
 1 oed,it refts not there,but flowes by a redundancy im- 
 tothe other faculties , and thereupon may take away 
 chofe lets & impediments unto good :as thus, Wher- 
 as ignorance or infidelity was formerly a hindrance 
 unro good things, making him that was ignorant un- 
 capable ofthcmyfteriesoffalvation,fo that he could 
 notbeleevethepromifesofthe Go/pell,he could not 
 bring his will and affe&ions to embrace the truths 
 which ignorance is now taken away by that light 
 t hat is communicated unto him by the undei (landing. 
 Secondly, although the under/landing cannot re- 
 movefeare and anger, becaufe they are qualities of 
 nature,and evill difpofitions of the foul,which itgot 
 by Adams fall-,y et k may hinder the growth of them, 
 it may withftand the a&ions of them.As a Pilot can- 
 not hinder the raging of the Sea$,it is not in his power 
 ro make them calme,yet he can,by ufing meanes,doe 
 fomuch as to fave his (hip: fo a regenerate man : 
 though he cannot ftay his impatient anger and feare, 
 yet he may keepe himfelfe from the anions of impa- 
 tient anger, and fo bridle his immoderate feare, that 
 he may not be diftra&ed with ir. 
 
 Thirdly 5 the underftanding m3y do much good by I 
 inftrudions,when it is renewed,^ thereforeit comes 
 many times that the reft of the faculties are overt tu- 
 ned by the reafon; as thus, when the will and affedi- 
 ons are immoderately fet upon a wrong objeft, the 
 minde comes and inftrufls thewillandaffe&ionsof 
 the vilenefle of the objeft, and the danger that will 
 
 enfue; 
 
 55 
 
 Simile* 
 
5* 
 
 rfa 
 
 The Doffr he ofMortificatw. 
 
 
 cnfue ; and then contrarily informing them of grace, 
 propoundech heavenly obje&s unto them; hereupon 
 they become affc&ed with them,and fo are turned by 
 cheRcalorr 
 
 Fourthly, it may doe muchgood by the ruling of 
 them, for the underftanding is the fuperior faculty of 
 the foule, and therefore it becomes a guid unto the 
 reftmow if the underftanding be enlighcned ( asl 
 cold you)k doth communicate his light by redundan- 
 ce unto the reft of the faculties, then it muftneedes 
 follow that the underftanding being enlightned truly 
 with grace,& the other faculcies partaking thereof, 
 they muft needs be ruled by it. Every inferiour is ru- 
 led by his fuperiour 5 or at lead (hould be fo$ fo every 
 faculty (hould be fubordinate unto the mind : now 
 if there be rebellion in them, it is the diforder of the 
 foule,as the other is the diforder of the State. Thus 
 much for the explaining of thefe points,namely, what 
 it is to be earthly minded, and what icistobehca 
 venly minded. 
 
 The firft Ufe then (hall bc,to reprove fhai ply fuch 
 as favour the members ofthis body, and are inordi- 
 nately affe&ed with this earthly mindcdnelle, fuch 
 alfo as cannot deny thefe members any thing that is 
 pleafant unto them , whereas they fhould be fuppref- 
 fed and mortified by the fpirir. The rich man feeds 
 thefe members w th his riches, the covetous man with 
 his covetoufnefle, the proud man with his pride, and 
 the ambitious man with his vain-glory ,when as thefe 
 are their grcateft enemies,howfoever they arc couze- 
 ned by them , but if they did but know,if they were 
 but 
 
The Doffrrne of Mortification. 
 
 | 57 
 
 but truly enlightned vviih grace, they would perceive 
 the eviil of th t'fe members, andhow great an enemy 
 this earthly mzndedneflTe were unto them, and then 
 they would ftarve their bodies , ibotier than they 
 fliould deceive them of "their foules. For firft 3 as there 
 is nothing more hurcfull unto man than esrthly-min- 
 dedneffcsfo,iecond!y, there is nothing more hatefull 
 unto God 5 and thirdly, tfrefeis nothing more con- 
 trary unto the profeflion of Chriftianicy,than the lo- 
 ving of tbofe earthly members. 
 
 For the firit,I fay that there is nothing in the world 
 more hurcfull unto man than earthly- mindedneffe; 
 becaufe it makes him worfe than the ieajls^he beads 
 doe not fin , but thefe earthly members are the caufe 
 of finne in us, and finnetakes away the excellency of 
 the creature. Innocency is the excellency of the crea- 
 ture,fimp!y taken as he is a creature , and this was all 
 the excellency that we had in Adam^ but fin tooke a- 
 way that excellency: therf ore whut Ucob faid otReu- 
 ^,C7^-46.4.whenhchad defiled his bed, Thuhajl 
 f faith he taken away mj excellency that is,that which 
 I outwardly refpt iied moft,may be faid of every lufy 
 for what a man kceps,?hat is his excellency -,rhe 'wife 
 is the husbands excellency, and therefore when fhee 
 is defiled, he hath loft his excellency 5 for as a man 
 kecp:s orloofcth that oucward thing which he moft 
 refpe&eth, io he kcepcth or loofeth his excellency. 
 Th^ Scarrcs th it fail , when they are in the Element 
 they (line and give light , and then they are faid to 
 keepe their excellency -but whenthey once fall, then 
 they lofe their excellency, becaufe theyhaveloft 
 
 K thei I 
 
 1 
 
 Nothing 
 more - 
 hurtfull 
 to mm 
 than earth- 
 ly minde<. 
 neflc. 
 
 When 
 men are 
 raid to 
 toleofe 
 their ex- 
 cellencies. 
 
 Simile, 
 
58 
 
 Reaf.i 
 
 Simile, 
 
 The Do&rine of Mortification. 
 
 Sinne oue- 
 ly makes a 
 man lofc 
 his excel- 
 lency. 
 
 Redf. 2. 
 
 their light and fplendor ; fo men are faid to lofe their 
 excellencie when they give way unto their lufts. 
 
 And the rcafon is,fitfl:,becaufe when the mind af- 
 feds earthly things, it mingles together two contra- 
 ries,Gracc: and Cftrift, with finne and the world,and 
 fo eclipfeth the excellency of the one with the bafe- 
 neffe of the other: As whenggld and drofle are ming- 
 led, the bafeneffe of the onetloth corrupt the other , 
 fo as the excellency thereof doth notappearc: but 
 mingle gold with filvcr, or let it'foe alone, and then it 
 keepes his excellency, and is not eclipfed : evenfo, 
 when a man is earthly-minded, and his affecftions are 
 fet upon baft objefls, w th that enlightned knowledge 
 he hath, heminglethan ignoble & bafe objecfi toge- 
 ther,andfolofeth the excellency of it. Now there is 
 nothing that can make a man Co lofe his excellency, 
 but fin ; for other things that happen unto a man are 
 not able to take away his excellency , as reproaches 
 and i mprifonments in the worlds or a man may keep 
 himfelfe heavenly minded for all the reproaches and 
 imprifonments that he (hall meet withall , if he can 
 keepe out finne^ all other things are unto him but as a 
 candle in a darke night, which makes a man fee his 
 way the better 5 fo all things in the world cannot e- 
 clipfc the grace of a Chriftian, but in the hardeft e- 
 ftate he will fo keepe his heavenly mindedneflfe , that 
 his grace (hall the more appeare. 
 
 Secondly 5 finne pierceth men through \ for that 
 which is faid of riches, i Tim. 6. io. is true of every 
 finne, Itpeircetbthem thorow with mm) for row es: that 
 is, it wounds his foule, and makes him to draw to his 
 
 owi.e 
 
TbeBotfrineof OH or ti fie At ion. 
 
 ^wne deftru&ion : Againe 3 finne having once gotten 
 pofleflion, will have no deniailj if once you give way 
 unto it, itisreftlefTe; forwhenamanhathfatisfied 
 one !uft,another comes to be fatisfied, till at laft his 
 heart is hardened , and his Confcience hath loft all 
 fenfe, and when it is thus with him, heisdrewned 
 in fin: he is, inthiscafe, JiketheSilke-worme, that 
 never refts turning herfelfe in her web till at laft flie 
 deft roy her fclfcfo earthly-minded men, when they 
 arc once catcht in this friare, they never reft turning 
 themfclves from one finnc to another, till at laft they 
 deftroy themfclves. 
 
 Secondly, there is nothing more hatcfulland of- 
 fenfive unto God than when a man is earthly-minded, 
 for when a man is earthly minded, he fet sup Idola- 
 try in hisheart : I i'peake not o f the bodily proftrati- 
 on, howfoever in time it may be, hewillbefuchar, 
 one^but I fpeake of covetoufneffe, that fpiriruall Ido- 
 latry of the hearr 5 as the Apoftle Cilsic,v. ch is when 
 the heart is once fotted w th thefe earthly rhings, that 
 it drawes all the faculties of the fouie after them, f(, 
 that the Commanderaents of God become aburther 
 un:o him. Now there is nothing in the world more 
 odious unto God than to be an Idolater, for he is a 
 lothfome crearure,one whom God hath left to him 
 ffclfmow God never leaves a man til he forfakes him, 
 but when he doth forfake God,then he is left to hinr 
 (elfe.-andthisis properly called the hatred of God, 
 for then God with- drawes from a man his Spirit & 
 fpeciall providence,becaufe he loathes him : And as 
 it is with us, what a man loaths that he hates,and we 
 
 K 2 know 
 
 59 
 
 Simile. 
 
 2 
 Nothing 
 fo hatefull 
 c© God as 
 earthly- 
 minded- 
 acfTe. 
 
6o 
 
 The Dotfrine of Mortification, 
 
 Nothing 
 
 leffebe- 
 
 feemcth a 
 
 profcflbi 
 
 than earth 
 
 ly-mind- 
 
 cdncfTc. 
 
 know thac a msn cares not what becomes cf that 
 which he hares - y (o it is with God in this cafe : For, I 
 fay ,the turning of a mans heart from fp"r ituall things 
 to earthly, is the fet ting up of Idolatry in the heart ; 
 and nature her felfe abhorres to have the.affe&ions 
 drawneaway.-forasan AdilterefTeis odious unto her 
 husband, becaufe her hear t is drawn away from him; 
 fo an Idolater is odious unto God, becauie it dfa wes 
 away the heart from God: and therefore the Apoftle 
 faith,/<«w.4,4. Kmw you not that the love of the world is 
 enmtytoGod? that is, if you love the world it will 
 makeyou commit Idolatry^and then you are at enmi- 
 rie with God, afid foconfequenrly God and you are 
 at odds, youftand in defiance one againft another, 
 for who is at greater enmity with God than an Id©- 
 later. 
 
 The third thirg to be confidered, is. That there is 
 nothing in the world that leflfebefcemeth a Chriftian 
 man or woif ian,efpecially one that profefleth Religi* 
 on, than earthly- mindedntffes for this caufe an unre- 
 generate man is compared to a Swine, becaufe all his 
 delight is ro paddle in the world, and to be wallow- 
 ng in it,as in his proper place 5 for what would you 
 have a Swine to doe, but to delight in things that are 
 ig recable unco his n iture^But for a man that profef- 
 (ah Religion, to fill from his Religion unto pro- 
 phanenciTe,and to the love of the world, this is 1110ft 
 odious unto God, th*$ God hates wr.h a deadly ha- 
 ■tred,tlrs hadtfpijmg tfGod^anda trdrnpling under foot 
 thtbhadofChr.fi : ft isnothing for a prophaneman 
 that hnchnor given his name unto Chrift,to lie wal- 
 lowing 
 
The Dotfrinc of CMortification. 
 
 lowing in the world, and to goe from one fin to ano 
 thermit is,a$ it were, but the putting offone garment 
 to put on another, which i$ no:unfcemely- : orthe 
 pulling ofa ring off one finger to put it on to another, 
 wherein fccme^ no undecency 5 lb the fettles of pro- 
 phanemen feemenotto beunfeemely in regard of 
 the perfons from whence they come , for thei e is no 
 otherthingSyit leaftwifc better things to be expe&ed 
 fromthem : butfor on? that hath profeffedChrift, 
 afcerlong profeflion to fall greedily unto the world, 
 this is unbefeeming a Chriftian manjother things are 
 contrary unto grace,but this forfakingofthe world is 
 futable uuto grace. For a covetous man that is profane 
 there is no contrariety in that 3 «t is futable unto his dif- 
 pofition, but for any man that hath tafied of heavenly 
 wjfitriesfis the ity*/7/ifaitb,#f£.6.6.tofalaway into 
 a fwini/h difpofition^as to covctoufnefle, or pride, he 
 {hal hardly be renewed by repentance ,thatis,he wil hard- 
 Iy fcrape off chat blot of rclapfe: nay,many times the 
 Lord meets with fuch by great )\xdgmt^s^ Salomon 
 in hi* youth how did he maintaine Religion,ycc in his 
 age how fearefully did he £il into idolatry <A[i being 
 young,honours God in his youth, yet he feli away in 
 his age, and the holy Ghoft hath branded him with 
 three tearef ull finsrand fo Ahaziahfaz fell away from 
 God to idolatry- and in his ficknesfent to witches to 
 help hi m:bow unanswerable were the ends of thefe to 
 'hv'.r beginnings ^ therefore take heed of Apoftacy. I 
 fpeakc of this the more 5 becaufe we fee daily many 
 inthtir youth are marveilous zealous, and pretend 
 great love onto Relig'on>& yet if you marke the end 
 . K 3 of 
 
 <i 
 
 Simile. 
 
 Hcb. 6.6. 
 
6l 
 
 Difference 
 betwixt 
 the back- 
 Aiding of 
 the Saints, 
 and the 
 wicked. 
 
 A three- 
 fold caufe 
 of the 
 bickfli- ^ 
 ding of 
 the godly. 
 
 Caufe i • 
 
 Caufe 2. 
 
 The Docir ine of Mortification, 
 
 ofthefe (IfpeakenotofallJ who greater backfliders 
 than them? and indeed this backfliding many times 
 proves the portion of Gods children , the moft ho- 
 lieft, and deareft of Gods Saints many times are fub- 
 ]q& unto thisalteration,and yetbe deireand precious 
 in the fight of God: As we fee in Dav d & Peter. 
 
 But there is great difference betwixt the flackndTe 
 of the Saints,and the wicked backfliding : the godly 
 they may flacke,but it is but for a timejhe is cold and 
 remiflc in the duties of holinefle,but it lafts nor, it va- 
 nifhethawayron the other fide, the wicked lye and 
 continue in Apoftacy unto the end-, in thefe it is natu- 
 rall,bn: unto the other it is but the inft jgation of the 
 dive! working by fome luft upon one of the faculties. 
 Now flackneffe or coldneffe of Gods children may 
 fcemc to proceed from a threefold Caufe: 
 .Fir ft,from that hollo w-heartednes that is in the chil- 
 dren of God,which like a hollow wall fals when it is 
 fhaken,becaufe it was not firme: fo their hearts being 
 not firmly eftablifhed in grace, nor rooredinthe 
 knowledge of Chrift, when af fli&ions or reproaches 
 commit flukes downethat hold which they feemed 
 rohaveof Chrift. 
 
 Secondly, the next caufe may proceed from the e- 
 vill example of men,which by their infinuation may 
 draw their affections away,and carry them from that 
 lore that they had towards God'theiforetakeheedto 
 the infinuation of wicked men, they will firft labour 
 ro know the defirc of your heart, and then they will 
 fit themfelves accordingly to deceive you; andbe- 
 fides,the devill workes effe&ually by them. 
 
 Thirdly, 
 
The Potfrine of Mortification. 
 
 Thirdly, the laft caufc may proceed from this,tha^ 
 he is removed from under a powct full Miniftery w ch 
 formerly he lived underwrite a careles (he pheard, or 
 at leaftan unprofitable one \ hereupon he may grow 
 remifleand cold in the duties of Religion : but never - 
 cheleffc although this arifcth from men, yec the caufe 
 isin themfelvesiforvvhat is the reafon mac chey fall, 
 but becaufe they finde fpii itt.all things dead in them, 
 and t in in-lacke of grace.Therfore I befecchy ou rake 
 heed of falling away , for itamanfhould run in the 
 wayes of holine(Te 3 and catch heatjt hat is,he enlight- 
 ned,and then fir downe in a confumption of grace, or 
 fall ficke ofthe love of the world, furely it is a feare- 
 full finne : tjjr^fore let this teach every man to take 
 heed to his handing. 
 
 Firft, for thofe that doeftand, let them take heed 
 that nothing take away theirhold 5 whether it be pro* 
 fit, pleafure, or delight.-thefe the devill will ufe as in- 
 ftruments to beguile you 3 but take heed that you be 
 not deceived by them. 
 
 Secondly 5 for thofe that have fallen unto earthly 
 mindednelTejletthem learnewith Philadelphia tore- 
 pent and to dot their fir fl worker that is,let them labour 
 to get out of this condition. 
 
 Thirdly, for thofe that have not yet tafted of the 
 fwcetnefieof Chrift^let them here learneto be a (ha- 
 med of themfelves , becaufe they have neglc&ed fo 
 great falvation:& thofe that have had the meanes of 
 grace a long time 3 preach'd unto them in the evidence 
 of the Spirk,and yet have not beene rene wed^that is , 
 have not felt their f winifli difpofition, may here bea- 
 
 fhamed. 
 
 61 
 
 Caufe 3, 
 
 A caveat 
 to thofe 
 that lland. 
 
 2 
 
 Thofe 
 th.u hnv e 
 fallen 
 Revel. $. 
 
 Thofe 
 that have 
 not yet 
 tafted of 
 the fweet 
 n< (Te of 
 Chiil}. 
 
64 * 
 
 i 
 
 Young 
 men. 
 
 2 
 Old men. 
 
 The DoBrint of Mortification* 
 
 Objecti- 
 ons of 
 carthlv- 
 mided- 
 neflfe an- 
 fwcrcd. 
 
 fliamed. But it is a hard tnatter co perfwade the world 
 of the trutii of this point; the Minifters may fpeake 
 & perfwade,but ic is God that muft cbangtbc heart, 
 and make the man willing to have his corruptions 
 mortified. Wee fpeake but to two forts of people , 
 young men and old: Firft, young men when they are 
 perfwaded to forfake the worlds they replyjt ftands 
 not with their youth to fet upon this workej they are 
 not able , or at leafl: not willing to leave their plca- 
 fuve. Secondly ,old men , when they are perfwaded 
 to for fake the world,reply alfo and fay, They have 
 beeneinftru<fted,and have made choice of this, and 
 f herfore are now unwilling ro repent of their earthly 
 mindedne(Te 5 leaft they (hould be repiW rcmifleand 
 weakein their judgments, & therefore S&W they will 
 not chang their eftates which they have lived fo long 
 in. But howfoever k is hard for a man to draw men 
 out of their fvvinifli condition,yecit is an eaficr worke 
 if God will be the inftru&er , if he doe put his Spirit 
 in:o the heart, it will eafily expell the workes of the 
 devil,thofe ftrong holds that Satan hath in the heart. 
 Now the reaibns that make menmindeearchly 
 things,to fticke fo fad unto them,are thefe : FLft 3 be- 
 caufe earthly things are prefent. To this miy be re- 
 plyedjc is true,earthly things are not at all to come, 
 for that which wee have is prefent , thofe things of 
 the world which wee enjoy andhaveinpoiTeflbn, 
 are prefenr, as riches, honour, and the like: yet there 
 are other things that are prefent wnich are of a higher 
 nature, which we ought to (tt our hearts upon, if we 
 will be led by frefints , for Ioy in the holy Ghoft is 
 
 prefent J 
 
Tkc D0rJM Of <Jtt$YtifiC4tiM { 
 
 prefer, and Indication isprdenr,ind Regeneration 
 isprefcnt,Remiflionof finnesisprefenr, Rcconcilia- 
 rion is prefen: ; and you will fty that thefe ar-e fan e 
 better than the things of this world:But fay chat chefc 
 were not prefent but to come, yet wee account ic a 
 part cf wifcdome topart with a thing prefent thac is 
 of final accounr,for hope of a bctteraftcrward$,who 
 is there that will not pirt with a fmall thing prcfenr, 
 upon condition of enjoying of a greater afterwards? 
 the world and the things of the world arcnothing in 
 comparifon of Grace and Salvation ; therefore what 
 if chou forfake all thefe things, upon condition you 
 (hall get ecernall life for them hereafter. For this is 
 thedrfferencebctweene reafon and fenfe; nature is 
 carried away by ftnfe , it delights in that which ir 
 fctles, now fenfe is prefent 5 but reafon goes accor 
 ding to judgement, and refts upon hope 1 theieforc 
 let the children of God ufe their fpirituall reafon in 
 the forbearing of prefent worldly delights, in hop, 
 of en joying of better things* and take heed of fenfe 5 
 be not led away by it,foritis ufually agreatmc2nsro 
 draw our heart and affeftionsirom Grace to earthly 
 things* Luke. 1 s.z^.thcrich Glutton when hee was u 
 torment, had this anfwer from Abraham , Some^ Re 
 member that thou ip thy life time hadft thy pleafure :tha? 
 is, thou hadft it then when it was not a time for pica 
 fure-,thou waft led away by fenfe ,and now thou m aft 
 bepuniflied. TheApoftle,/^.y.,5pronouncethawoe 
 upon rich men, becaufe jou received pur confeUtm 
 htrt\ that is, you 'have received pleafureina wrong 
 place,ibr the earth is no place of true plcafure$ there* 
 
 L fore 
 
 «J 
 
 Difference 
 betwecne 
 nature and 
 fenfe. 
 
 luk.if. 
 
 lam. j, j 
 
66 
 
 Simile, 
 
 Obj.Z, 
 
 The DoBrine of Mortification. 
 
 A three- 
 fold diffe- 
 rence in 
 the mat- 
 offenfe 
 betweene 
 the fuperi- 
 6ur & in- 
 feriour fa- 
 culties. 
 
 I 
 
 tore you have received your confolation$you can ex- 
 pefi no other pleaf are hereafter,for you have fought 
 true content where it is not; therefore woe unto you. 
 A man that mindes earthly things is like a man that 
 hath a great grafne, w ch cannot hold any thing more 
 except hee let fall that which he hath: earthly min- 
 ded men/hey have their hearts full of earthly things 
 and pleafure, and therefore it is not poflible that they 
 (hoivldgripe Chriftand Grace, exceptthey let fall 
 that gtipe that they have already of earthly things : 
 Therefore this is a fa'lfc reafon that men doe ob jeft. 
 
 The fecond Obje&ion is 5 becaufe earthly things 
 are fenfibly felt, and in things that are fenfibly felt, 
 there is fweetnefie : but as for other things,they are 
 onely conceived by the imagination , as Grace and 
 other fpiricuall things. 
 
 To this I anfwere, men in this are exceedingly de- 
 eeived:for if the lefTer faculty be fenfible, then much 
 more the greater faculties , and if the inferiour part 
 of the foule hath a fenfible tafte , then certainely the 
 fuperiourpattofthefoule isthe more fenfible part: 
 for the greater faculties haVe the greater fenfc D and as 
 they are larger fo they grow deeper. Toexplaine 
 this, take a man that hath an af Aided Conference, as 
 the Conscience is the greateft faculty , fo it hath the 
 ^reateftfenfe'in it ; for what it apprehends it is pre- 
 fently fenfible of,whcther it be joy or forrow. 
 
 Now in the matter of fen(e b-tweei^e the fuperi- 
 our and inferiour faculties , the Schoolemen make a 
 threefold differCnce.Firft/ay they,tha; fenfe which 
 the underftandingorinind hath 5 is permanent, k lafts 
 
 for 
 
The Doctrine of Mortification. 
 
 forever, becaufe the things themfdves are perma- 
 nent, itfccles Grace, Iuftification^Remifli on of fins , 
 itfcelcsGod, and Chrift, and the Spirit 5 but the 
 fenfe of the other faculties vatiiftieth and pafleth 3- 
 way : As a man that hath for the prefent rafted a Ser- 
 mon well,and anotherhath tafted agood workc^or a 
 good turne done, which in time are forgotten • the 
 remembrance of them laftsnot for ever. Secondly, 
 thefe naturall Senfes are but for the prefent $ that 
 which you now tafte is prefent,that which you tafted 
 beforeisgene, this is thenature of thefe faculties h 
 but it is not thus with the underftanding. Thirdly, 
 thefe fenfes leflfen through defe<5i andwearineffe 5 a 
 man will be weary with eating of honey , though it 
 be pleafant to the fenfc 5 a man is weary with meat , 
 and with fleepe , with reft, and with pleafure, when 
 as thefe are delights, & very plcafant in the fruition ; 
 but overmuch of any of thefe makes them a burthen: 
 but the fpirituali fenfes are not fo , for they are end- 
 leffc; Iuftification,Remiflionoffinnes, andRecon- 
 ciliat ion,are without end 5 therefore labour to finde 
 the f weetneffe that is in God, reft not till thou get the 
 Spirit which brings Grace into the heart; and doe 
 but talke with thofe that have tafted of the fwcet- 
 neffe, that have firft tafted of earthly things 3 and no w 
 have tafted offpirituall, and they will tell you of the 
 excellency of the one above the other.H^.11.14.^. 
 They declare plainly, that thy feeke aCity, not int.hfs 
 world,for then they might return,^ a heavenly place. 
 The third Obje'dtrom is,becaufe of the opinion and 
 fpeech of men concerning thefe earthly thihgs ; and 
 
 L 2 this 
 
 Heb.n.14. 
 
■■i — ■-■ -,» ■ -,- 
 
 68 
 
 Efay. i.f 
 
 Mat. 14. i*- 
 
 The Vottrinc of ' Mir tiff **h*i 
 
 The Mar- 
 nyrslpccch 
 
 this hatha great force :£/Sjr 6. 5. Woe is mee,forlam a 
 man of unc leant Itpfes, and dwell in the middeft of a people 
 ofwcleane lippes:th.\z is 3 I (hall have a bafe opinion of 
 1 his people, if I (hall prophecy unto them. So Mat . 
 24,11 Many falfe prophets fl)dll artfe and deceive many : 
 thatis,meufliallbetakeninatiaptodoeevill>by the 
 ftlfc opinion and fpeech of the multitude; for men 
 that fall into errours, are al way cs drawne by fancy. 
 To this I anfwer , Fi: ft , yo j fliall finde them but 
 m&utlvfriendes, and therefore when they per fwade 
 men by fpeech and opinion, it is becaufe they would 
 deceive * and therefore I befecch you take heed oi 
 them : It is a dangerous thing when the divellwilJ 
 plow with our Heifer .-that is,when he will ufe our fan- ! 
 cyand.appetiteasaninftrument to draw ustofinne: 
 You fee the danger that ^Adam fell into % when Eve 
 was made the Inftrumemr,by being led by fancy and 
 I opinion-, the devili (hewes her the excellency of the 
 Apple,and by his perfwafion (lie is drawn to taftc of 
 it.So I read of a Martyr, who when he came to fu&r, 
 his f lends perfwaded him to turne^heanfwered thus, 
 Toujpeake it out of love, )but there is one within yon who is 
 mine enemy 5 that per fwades yon thus to fpe&ke. In like 
 manner fay you, that the opinion and fpeech of men 
 is good, but there isan enemy within that ufeth de- 
 ceit. We have a proverb, // is good telling ofmony after 
 ones father y fo itisgood trying the fpeeches of the 
 deareft fricnds,left there be deceit in them. 
 
 Sxondly, to this I anfwer ,to be fure not to bz de- 
 ceived by the falfe opinion of men, it is to get found 
 knewledginthc Word, and from it to gather a per- 
 emptory 
 
The Dolt rim of Mortification* 
 
 *- — k 
 69 
 
 emprory conclufion, that \vc will not be drawnc no 
 fin ther than weearewarran cd by that : Now a man 
 mud lookc that he (land upon his o wnc bortomc, & 
 not wholly on another mans judgement. A man that 
 Ots himfclf upon a good ground,will ftand fa ft when 
 others ihake and fall; now this grou ^d is the word of 
 God: & when wee have this ground, to refolve with 
 lofbuajfoa.: whatsoever others doe, / and my boufe wM 
 fervethe Lord : and peremp'orily to rake up rhe refo 
 lution of Peter ^though alt 'the world jhould for fake Chmfl, 
 yet we will not : IfayaperempKOiy will to doc good, 
 is good ; though we have not power to effect ic : but 
 wc muft look that it be upon a good ground-, for wee 
 mud know that the way to heaven is not abroad foot- 
 way, where many fooifteps appeare,as a path* way is 
 to a great &cf\ but ic is a narrow way, and therefore 
 we muft throng hard : befides , there are not many 
 going that way $ and therefore we muft not give care 
 unto the opinion and fpeeches of the multitude. 
 You know a man of understanding , if a childe come 
 unto him and fpeake of his rattles and bables,he will 
 not anfwer him , becaufe they are too bafe things for 
 him to talke about -, and if he doe fpeake uQto tym 3 
 it is becaufe the childe wants underftaading to c6.n. 
 ceive of other things: fo it is with carnall men, as the 
 Afofile .faith,i.Ptf .2,1 i.They [peak tvihftbofc things 
 they know #<tf,becaufe they want fpirimall knowledg: 
 They are like a Countrcy.man 3 that comes 3 & feeing 
 one daw ^GeometruallMziZ^ begins to wonder what 
 it meanes, 'marvelling thathe wfllfpcnd histimein 
 drawing of fuch a line,though hcknowes well the ufe 
 L3 of 
 
 A good 
 gioimdre- 
 quired for 
 doing of 
 good. 
 
 Simile* 
 
 iPct.i. 
 
 Simile. 
 
7 o 
 
 The Doctrine of Mortification, 
 
 iPct 4 4. 
 
 Simile. 
 
 Ut. 9 .ii 
 
 of it that drawes it ; and to this purpofe the Apoftlc 
 faith, 1 Pet.q^.They marvellthat we run not with tbtm 
 unto tbefame excejfe of riot .-that is/ hey cannot fee the 
 reafon why we fhould not be as prophane as they. 
 
 The fourth reafon wherefore men will not fet up- 
 on thefe corruptions,is,becaufe of a falfe opinion and 
 overvaluing of them, and therefore they rhinke they 1 
 doe nothing in the gettieg of them but what they 
 dtfcive, and that they are worthy their labour and 
 paincs. 
 
 To this I anfwer 5 Letmenlooke unto this, that 
 chey be not deceived in them, & compare them with 
 the Scriptures: for if you judge of things as the Scrip 
 cure doth,it will appearethat the reafon is falfe,but if 
 you doe nor, although they be vanity, yet they will 
 deceive you whatfoever you cfteeme of them : ,for the 
 truth is, that there is nothing in them but vexation of 
 fpirit; you (hall finde great inticements, and much e- 
 vill in them.befides, they will fill your hands full of 
 much evilland bloud { that is,they will give thee no 
 true Ioy^f or what joy hath the murtherer of his mur- 
 J ther? Now the reafon wherefore they cannotgive 
 true Ioy , is,becaufe t hey are under the faculty of j oy : 
 As the eye is weary quickly with looking on a fmall 
 print, but let the print befutable unto it , then it will 
 delight in it ; fo it is with the facultieof joy, ifthere 
 were no wearinefle brought to it by them, then men 
 would not be weary in the acquiring of them 3 but we 
 fee there is fuch awkwardnefle in the minds of men 
 for the getting of them,that it wearies the minde,but 
 fatisfie$itnor./fr.9«23. faith the Prophet,JLtf fiot the 
 
 wife 
 
The Doctrine of CMortificatiw. 
 
 71 
 
 wife wan glory in his wifcdome/scr the Strong man in his 
 flrtngth, vir therich man in his riches • chat is, he hath 
 no caufe to glory in any oikw. rd things becaufe ic is 
 the Lord that fhcweth judgement 3 and cm diffblve 
 any creature to nothing 5 bin if he will glory, let him 
 glory that he knowes God:for the true knowledge of 
 God bringeth true comfort an J loy- Bu; it is no: Co 
 with the creatures 3 for there is no creaturecan bring 
 good, or doe good or evill without God j I fay 5 no 
 creature can bring comfort unto a creature without 
 God 5 for God, if he is thefuftainer of all creatures L 
 folikewife he is the Author of all. But if we come to 
 fpirituallcomfort,God doth not communicate k un- \ 
 to any creaturc,no creature hath part of it : The crea- 
 ture nourilheth us not fimply as ic is a creature, but it 
 becomes nourifhable by reafon of that which is put 
 unto it3as the fir e brings light & hear, heat is the mat- 
 ter of the fire , light is but athing or quality that de. 
 pends upon ItJo the matter of every comfort is God, 
 and of all things iritheAvttrid,though the inftrumems 
 that doe convey this comfort "be a creature:therefo) e 
 you may have the hulke when you want the kernell^ 
 that is 5 youm:iy have thefe outward things , and yet 
 wane the fweetneffe of them . And this is when God 
 turncs away his bee from a man ifcvtbe creatures,then 
 the comfor t in the cteature is gone; & therefore Da- 
 vid prayed, Tnrne not arvaythy fatefrotn thy fervant: 
 that is, take'nat away myxomfoft. All mens com- 
 forts ft, ad in God* face : let a man be never fo rich , 
 let him have wife and childreti 5 la^s sn&pofltdfions, 
 give him what outward things you-witty&Hvhat joy 
 
 and 
 
 All mens 
 comforts 
 ftand in 
 Gods face. 
 
7* 
 
 Simile. 
 
 Pfa^ilij, 
 
 rfe, 
 
 The Doclr ine of Mortification* 
 
 and comfort is in them if Gods face be Turned a way t 
 Ahab\% rich enough,and Haman hath a wife and chil- 
 dren,andyetwhatcomfortand joy hid they in them? 
 It is notthe creature that can yceld true comfort, but 
 it is the All-fufficiency that is in God, and from him 
 derived unto them: As for example, take a man that is 
 in defpaire,tell him oftheworld,make large promifes 
 unto him in this kinde, none of all thefc will comfort 
 him, they arc fo farre from minifying comfort, that 
 they adde unto his forrow , efpecially if hisgriefe be 
 foramatteroffinne; but tell him of God, andliir 
 fufficiency, of Chrift, andofluftification, and Re- 
 miffion or finnes, then he will beginne to have fomc 
 joy in God: And as the prefencc of God is now moll 
 comforrabic, loin hell the knowledge of God and 
 his prefence (hall be their greateft torments. There- 
 fore letmy advice be unto you that which the Pro- 
 phet David gives in the like cafe, Pfal. 62.73. 7'ruff 
 not in opfrefsion^nd if riches increafe, fet not your hearts 
 upon therm that is, fct them not fo upon them, as to 
 place your happinefleinthem. 
 
 The. Ufe then may ferve for the juft reproofe of al 
 earthly minded men, and for exhortation unto all to 
 leave their earthly mindedncfle : Lee us all therefore 
 labour to deprive out fcives of all inordinate defirc of 
 them- efpecially itconcernes thofe thataboundin 
 thcm,tokecpeaftrong watch about , their hearts,lcft 
 this viper lay hold upon thera:for as it is a hard thing 
 to keepe a cup that is full without fpilling , fo it will 
 be a hard worke for thofe that have their Clofetsfull 
 of earthly things, not to have their hearts taken up 
 
 with 
 
TkeDottrine of Mortification. 
 
 73 
 
 with them j and therefore our Saviour faith, it is a 
 bard thing for a rich man to enter into the kingdome of God. 
 What is the reafon of this i becaufe it is hard to have 
 abundance of outward things, andnottoputtruftin 
 them : and what is faid of riches may be laid of any o- 
 ther outward thing whatfoevcr, whether it be plea. 
 fure, or honour 5 for thefe all workc the heart of a wa- 
 xie difpofition toevill, foasitwilltakeanyimprefli- 
 on, k will be ready to receive into the foule any finne, 
 or imbraceanyObj;&, and carry the impreflion of h 
 untoadtion. 
 
 Now what (hould move us go mortifie thefe earth- 
 ly members? The firft Motive is, becaufe if wee doc 
 not mortifie them, the divell will enfnare us by thefe 
 earthly members, though we feeme not to be within 
 his power: AsaDogge that hath broken away from 
 his keeper, yet going with his chaine hee will the 
 more cafily be taken : fo thefe earthly members are as 
 a chaine, whereby the divell lay es hold en us ^ there- 
 fore if you would not be taken by Satan, thenmorti 
 fiethefe earthly members. 
 
 The fecond Motive to move us to mortifie theft 
 earthly members is, becaufe one earthly member, or 
 the reigning of one finne in us, tyes us faft from God, 
 and bmdes us faft to the devill: now what matters 
 it whether a manbetyed with one chaine, or twenty 
 chainesjif he be ty ed faft • fo what matters it whether 
 he be tyed with one finne, or many finncs, if one* 
 keepes him from God : For as one Grace, truely 
 wrought by the Spirit, makes a man righteous j fo 
 one raging fin makes a man unrighteous. Menthinke 
 
 M that 
 
 Why it is 
 hard for a 
 rich man 
 to be &• 
 
 TCd. 
 
 Motive* to 
 mortifie 
 < ur earth 
 \y mem- 
 bers. 
 
 I 
 
 Simile 
 
The Doctrine of Mortification, 
 
 makes a 
 man un- 
 righteous. 
 
 one reign- j that they may retainc fonaefinne, andyetberighte- 
 inoimnc , ous . ^ ut j f a y 3 }£ j^y h earc \^ z f e t upon any earthly 
 
 thing, if it be but an immoderate care for thefe earth- 
 ly things, or if it be but feare of fuch or fuch a man, I 
 which may feeme to be but a (mall thing, thattyes 
 | thee from God • Kay, ifyoulookeuntofuchaman, 
 jif a matter of Confcience come before thee, and thou 
 dare not doe juftice for feare of him, but will in this 
 cafe rather breake with God, it is a fignethat there is 
 no true Graceinthee^ thou art as yet earthly minded : i 
 but if thou be heavenly minded, thou wilt fet thy re- 
 foluuon thus .• This thing I know to be jufl: and right, 
 it is a matter of Confcience, though ail the men in 
 the world fhould beangry with me, yet I will doe it. 
 I And therefore our Saviour faith, Except hee deny h'm- 
 (elfe^hee cannot be my Difcifle^ £«^5>.23.thatis, if hee 
 caftoffallfelfe-loveof thefe outward things, foashe 
 will not fet his heart immoderately upon them. But 
 it is now farreocherwife with men, they will doe as 
 other men doe: like the Planets, they will turnee- 
 very way: and therefore it is impoffiblc but Satan 
 ' fliouid catch thefe men, becaufe they love to play 
 with his bait: deceive not thyfelfe, if thou f orfake 
 fome, and doenotforfjkeall, thou art as yet not hea- 
 j venly minded : For a man may not be altogether 
 i covetous, and yet not renewed : he may not gripe fo 
 j f aft after the world as another/ and yet not be depen- 
 ding upon God, fuch an one is but an earthly minded 
 man: fo a man may be religious a while, and he may 
 deny bimfelfe either fome finne, or elfe rfic company 
 of wicked men,and yet when he comes but unto this, 
 
 that 
 
 £uke£.i$< 
 
The Dottrim ofMortifjcatto*. 
 
 75 
 
 that he mud deny himielfe in all his pleafures, here 
 he ftands ataftay, Gods Grace and Salvation and he 
 parts, he will not buy it at lb dearea rate, as tolofe 
 his pleafure in thefe outward things. 
 
 But you will fay unto me, How (hall we doc to get 
 this loathing of earthly things i Therefore, for the 
 better helping of you unto this worke, we will now 
 come downe to confider fomc meanes by which you 
 may obtaineit. 
 
 Firft,if you wouldgcc a loathing of earthly things, 
 the firft meanes, is, to get a found Humiliation: For 
 what is the reafon men doe fo minde earthly things, 
 and why they doe not place heavenly things before, 
 but becaufe they have not felt the bitterneffe of fin? 
 Now the true ground of Humiliai ion, is the hating of 
 finne, out of love unto God: but men turne it ano- 
 ther way,they make another ground of Humiliation. 
 
 For firft, it may be they are humble becaufe of the 
 feare of judgement that is prefent, or one that is likely 
 to enfue.but not for fin as it is difpleafing to God 5 their 
 hearr,it may be,is broken, but it is not made better. 
 
 Secondly, it may be they are humbled becaufe of 
 fome generall lofie of outward things, or of fome 
 generall judgement that is befallen the land, or it may 
 be a particular lofleof credit, or the like, but not for 
 any particular finne. 
 
 Thirdly, it may be there was a deeper ground, the 
 perfoas of fome men that were rich, but now are fal- 
 len, and therefore becaufe their hopes depended up- 
 on this man, and now being unable to helpethem, 
 they are dejefted. But this isafalfe Humiliation • for 
 
 Ob\ttt. 
 
 Anfa. 
 
 Meanes to 
 obtains 
 the ioa. 
 thing of 
 earthly 
 things. 
 
 I 
 
 Humili- 
 ation. 
 Falfe 
 
 grounds 
 of it. 
 
 M 2 
 
 true 
 

 7* 
 
 The D* ft rim of Mortification 
 
 Wherein 
 crueHj- 
 miliation 
 
 ft and s. 
 
 2 
 
 The royal- 
 ty offpiri* 
 cuall things 
 
 Hcb.li.34 
 
 3 
 
 A eonftaat 
 
 and dili- 
 gent watch 
 over the 
 heart- 
 
 true Humiliation confifteth inanabftiiningfromfin , 
 becaufe itisdifpkafingunto God; anda railing up of 
 the heart by Fiith in Chrifttobeleevechepronifes 
 both of Iuftification, and Rcmiflion of finnes, an J 
 then from hence flowes a loathing of finne. 
 
 Secondly, if you would get a loathing of earthly j 
 things, you muft remember the royaltie of the ftirituali 
 I things what the excellency of them is ; they farre 
 furpafle all the things in the world : Grace hath the 
 grcateft power in it, it is able to quench firejto ftcp the 
 rnouthes if Lions 3 Hei.u.^. Now if men did but be- 
 leeve that there were fuch a power in Grace, they 
 would never be brought to mind earthly things : 
 therefore labour to ground yojr felves in the true 
 Knowledge of God, get good Arguments in your 
 felves of the precioufnefle of heavenly things 5 for if 
 a man be no: thus grounded, but (hall feegreatcrargu- 
 ments to the contrary, he will prefenrly begin to fu- 
 fpe&that fpirituall things are not the beft. Now when 
 a Chriftian is thus grounded, he is able to difcerne 
 things of a contrary nature - therefore bring them un- 
 to the tryall, and the more you try fpirhuallthingsby 
 a fan&ified j.idgemcnr, the more excellent they will 
 appeare ; but if they be not fpirituall things, the more 
 you looke upon them, the bafer they feeme to be. 
 
 Thirdly, if you would get a loathing of earthly 
 things, then labour to keepe a conftint and diligent 
 watch over- your hearts: for when a man fets his heart 
 and mind upon earthly things, they will workecare- 
 lefnefTe and remifnefTe of better things 5 it fo pof- 
 fefllch his heart withfeare, that he altogether neglc- 
 
 deth 
 
ihe Doctrine of Mortification. 
 
 11 
 
 <Seth fpirituall things • it will make theecc.rele(Iein 
 prayer, and other holy daies. Take heed therefore 
 of fiilingthy heart witheanhiy things, for it will rake 
 away the rellifli of fpirituall things ; and if once the 
 fwcetneiTe of them be gone, thou wilt make fmall ac- 
 count of them ; Take heed of too much pleafure, for 
 then you will negleft prayer in private $ and take heed 
 of abundace of riches, for they have a drawing power 
 in them: And here what Chriftfpake to the Church 
 of Smyrna, Rev.^.%,gJ know thou art rich,&c. maybe &&.$*#, 
 faid untoyou, I know you are rich,by the great labour 
 yee take after the riches : men take much paines for 
 the getting and keeping of earthly things, then how 
 much more mould they labour co get and keepe fpii i- 
 tuall things s labour to keepe your hearts in tune, la- 
 bour to keepe a relifti of fpirituall things in your 
 hearts, and expell whatfoever is contrary unto it: 
 Take heed of im moderate love of riches, pleafure, or 
 honour; take heed that you incroach not upon the 
 Sabbath,fer that apart for the inrichingofyourfoules. 
 I fpeake not this becaufe I would have you careleffe in 
 your places and callings, but I would have youcaft 
 off all unneceffary occafions and bufineiTes which you 
 draw upon y oar felves, by realon whereof yee negleft 
 better things. It now remaines that I give you fome 
 meanes togctheavenly-mindedncfle. 
 
 The firft meanes, if you would get heavenly min- 
 
 dedneffe, is this, You muft labour to get Faith 5 for the 
 
 more Faith thou haft, the more thou art in heaven : 
 
 Faith overcomes the world, which fets upon us two 
 
 jwayes: firft, by promifing things that are good $ fc- 
 
 \ M 3 condly,i 
 
 Meanes to 
 get hea- 
 venly min- 
 dednefle. 
 
 I 
 Faith. 
 
 A twofold 
 
 fnareof 
 the world, 
 
78 
 
 The Doftrine of Mortification. 
 
 2 
 fiumiJity. 
 
 lames 4>S 
 
 condly 5 by th; earning that which is evill. Now Faith 
 overcomes both thefe : For, 
 
 Firft, the world eels thee, that if thou wile be earth 
 ly minded, ihou (halt get refped: and credit, thou (halt 
 get an Inheritance, thou (halt be a King ; but Faith tels 
 thee, that if thou wilt be heavenly-minded, thou (halt 
 get credit and refpect with God and his Angels, and 
 an inheritance undeJUedJmmortaM^vhichfudeth not awaj ; 
 thou (halt be as a King, and a Prince here in this life, 
 over the world, the devill, and thine owne corrupti 
 ons, over all thefc thou (halt be more then a Con 
 q»uerour, and have a Crowne of glory in the life to 
 come. 
 
 Secondly, the world tels thee, that if thou wile not 
 be earthly minded, thou (halt lofe thy wealth and ri- 
 ches, thy honour and thy credit, nay, thy life alfo- but 
 Faith tels thee, that if thou beeft earthly minded, thou 
 (halt lofe thy fpirituall life, and riches, and (halt be 
 poore in thegraces of the Spirit 5 thoufhalt lofe ho- 
 nour and credit with God and his children ; nay, thou 
 (halt lofe eternall life. Thus Faith overcomes our in- 
 ordinate afFe&ions to the world,and makes us heaven* 
 ly minded. 
 
 The fecond meanes,if you would get heavenly min- 
 dednede^is this,You muft labour for Hnmilitie : this is 
 that which the Apoftle lames exhorts us unto, lam. 4, 
 8,Cleanfeyour hands you (inner J, and purifie your harts you 
 double minded : & then bumble your {elves, c*fl your {elves 
 downe y and the Lord rvillratfeyou up. Where we may 
 note, that before our hearts and h&nds can be cl-enfed, 
 we niift be cad downe. This wc may fee in the Para- 
 ble 
 
ihc Dottrinc of Mortification. 
 
 19 
 
 ble of the Sower, Luk.S. 8. twoof the forts of ground ; 
 
 were nor fit to receive feed becaufe they were not 
 
 humbled, and therefore the Word had not that effect j 
 
 in them as it had in thof c that were humbled, plowed, 
 and had the clods bioken. It is with anhumbie foule, 
 as it is with an hungry and thirfty man • tell him of 
 gold and filver, he cares nor for it, only give him meat 
 and drinke, for that is the thing he moftdefires, and 
 ftandsmoft in need of: or like a condemned man, tell 
 him of lands and poiTefTions, he regards them nothing 
 at all: for nothing will fatisfie him but a pardon: fo 
 it is with aChrilfianthatis humbled and caftdownc 
 under the fenfe of the wrath of God for finne:cell 
 him of any thing in the world in the moft learned and 
 exccllentefl: manner that poffibly you can,yet nothing 
 will latisfie him but the love and favour of Godin 
 Chrift, he can rcllifh nothing but heavenly things : 
 nothing will quench his third: but the imputed righ 
 teoufnefle of Chrift. Thus ycu fee thac Humility is an 
 excellent meanes unto heavenly mindedneffe. 
 
 The third meanes, if you would get heavenly min- 
 dedneffe, is this, thou mud labour to get thy ]udgt- 
 merit rightly informed, efpecially concerning earthly 
 things : The reafon wherefore men are fo befotted 
 with the world, is, becaufe they doc not conceive of 
 the things in the world fo as indeed they are, they 
 thinke better of them then they deferve, andlooke 
 for that from them which they cannot afford them: 
 therefore heare what the Preacher faith of them : Sa- 
 lomm fjaith, that they are vanity and vexation of fpirit : 
 yea,he calls all vanity : And in another place he cotn- 
 I pares 
 
 Simile 
 
 ? 
 
 A judge- 
 ment 
 
 rightly in- 
 formed 
 concer- 
 ning 
 earthly 
 ihinss* 
 
 Ecde-j.14 
 
So 
 
 The DgZJrine cfMoriificatton, 
 
 4 
 
 A fighc in- 
 to the All- 
 fufflcicncy 
 of God 
 Gen. j 7.1 
 
 ! pares them to things that arc moft variable, and moft 
 I uncertain, as to graffe that withereth, to a flndow that 
 Jisfojdcnly gonc s this is the efteemc that the Wife- 
 ; man had of earthly things. And thereby wee may fee 
 ithat they are not truely good, becaufe they are uncer- 
 taine things, and promife that which they cannot per- 
 forme unto us ; for at the beft they are but things 
 vvherein.as through a crevice,wc have a fmall glimpfe 
 of the true good; yet they themfelves are not over- 
 good, becaufe they are not the cauie whereby the 
 chiefe Good is produced 5 neither are wee able to 
 keepe them; for at iuch or fuch a time they will be 
 I gone 5 fo that they are neither true good, nor ojr 
 I good; and therefore this (hould weaneus, and our 
 : hearts from them. But let us ftrivetofet ouraffecfti- 
 ; oris on things that are durable good, and fubftantiall 
 i good, which will not deceive us: and will promifc 
 \ us nothing but that which it will performe farre be- 
 yond our deferts: therefore labour for a right infor- 
 med judgement. 
 
 The fourth meanes,if you would get heavenly min- 
 dednefTe,is this, Labour to get a fight into the tAll-fuf- 
 ficienc'u of God: Remember what the Lord laid unto 
 tAbrah&mJ am God All-fujficient ; walke before me and be 
 upright. God is an All-fufficient God for general! 
 good: thi gs of this life are at the beft but particular 
 good: as health is a particular good againft ficknefle, 
 wealth and riches a particular good againft poverty, 
 honour and credita particular good againft di (grace : 
 but God is a generall good, and the fountaine of all 
 goodnefTe: other thingsare but created ,like cifternes, 
 
 that' 
 
The Doff rine of Mortification. 
 
 81 
 
 that good they have is put in them ; therefore the 
 Lord coraplaincsof the people, /*r. 2. 13. Theykave 
 forfaken me the fount awe of living waters \ana have digged 
 to tkemfdves Ciftems that mil hold no water ^that is, they 
 have forfaken God the fountaineofallgood,and have 
 chofeti unto themfclves the creatures, that have no 
 more good than that which comes from God, the 
 flunraine : As a man that forfj kes a fountaine that con- 
 tinually runncs, and betakes himfelfe to a crack'd Ci- 
 fterne that hath no water but that which commeth 
 from the fountaine, andisalfo fubjedto lofehis wa 
 ter • fo when men let their hearts on earthly things, 
 they forfake God who is All- fufficient for them, and 
 feeke to his Creatures whichare inefficient and una- 
 ble to helpe themfelves : therefore you ought to 
 thinke of thefe things, to the end you may be heaven- 
 ly minded. 
 
 The fifth meanes to get heavenly mindednefle, is 
 this, To Remember from whence thou art fallen, Rev 2.5. 
 this is for thofe that have beene heavenly minded. and 
 now are earthly minded. It is with many Chriftians 
 as it is with the fhadow on the Diall, theSunnepaf. 
 fcth, and they know nothow: or as a man going to 
 Sea, firfthelofeth a fight of theTownesandhoufes, 
 then the fight of the Churches and Steeples,and then 
 he loitth the fight ofthc Mountaines and hils,thcnat 
 laft he feeth nothing butthe motion of the Seas • fo 
 rhere are many Chri ti ans that make a godl/ fhew | 
 of profcflionatfirf, but by degrees they fall away, 
 till at length they become nothing ; they leave the 
 good ptofeffion, and take up an outward profeffion of 
 
 N Chri- 
 
 A remem- 
 brace from 
 whence we 
 are fallen. 
 Rev.i. $. 
 
 Simile. 
 
82 
 
 The Doftrwe efMonification* 
 
 Simile. 
 
 A fpiri:uali 
 Conltimp- 
 rioocom- 
 pated ro a 
 bodily* 
 
 Such arc 
 fitly com- 
 pared to 
 Nebuchad 
 ne^ars I- 
 mage. 
 Dan. a. 31. 
 
 Oiiiftianitie, and doe all in hypo :riSe:it iswiththefc 
 men as ic is with a man that hith a Consumption in 
 his bo.tyjfirft, he growesweakeytecondly, heelo- 
 feth his colour ^thrdlyj heiofeth is rd ifliandtaflr, 
 ,nd chis is the moft dangerous ot all : fo it is n a fpi i- 
 tuall Coemption ^fitft, they arc weake and feeble 
 to perf rrne holy duties •fccondlv, they lofe their co j 
 1 >ur, that is, their cheerefulnefle in the performance ! - 
 of holy duties ^ thirdly, which is the worft of all, they 
 lofe their reliifh, they cannot tafte wholfome Do 
 drine, thy del»g it not in the pure Word h and this : 
 is d^ngerous^nd hard to be recovered, A Confump - 
 cion at fit ft is more eafie cured than difcerned; and i 
 at length it is more eafily difcovered than cured % ' o it 
 is with the fpirituall : the fickeneffe and the wcaknefie 
 of the foule may at thefn ft be more eafily cured than 
 difcerned, but when they beginne to lofe their co- 
 lour and tafte, it is more eafily difcerned than cured, 
 This is a marvellous dangerous cafe h and thereto; e 
 to prevent this ficknefle of the foule, lee men remem- 
 ber fom whence they arc fatten : lcanconparefuch 
 Chriftians to nothing fo fit as unto the Image of Ne- 
 buchtdntzzar^ which hefavvina vifion ; the head was 
 of gold, thebrcft,fhoulders, andarmesoffilver, the 
 thighes and legges were of b.affeand Ir>n, andthe 
 feet were of clay : fomany Chriftian>,atthefirft, for 
 their zeale, knowledge, tenderneiTe ot confeience, 
 arc asp re as gold , afterwards, they grew more cold 
 a- id remitfe in the performance ofholydute*, than 
 before; as a!fo not fo careiull in the keeping of a ^ood 
 c onfeience 3 and t his is worfc than the firft,even as fil- 
 
 vcr 
 
The Dofinne of Mortification. 
 
 8? 
 
 ver is vvorfe than gold ^againe, they come to a de- 
 gree worfe than that, like brafleand Iron, dead and 
 cold to every thing tfiat is good -then at laft rhey 
 cometocay ^thatis, to be earthly minded, minding 
 onely the things of ihc earth :and therefore if thou 
 wouldeft get heavenly mindcdneffe, and keepe off 
 this fpirituall Confumption of thy foule, remember 
 from whence thou art fallen. 
 
 Having already fliewed you the difference between 
 earthly and hc a venly mindedneiTe, and alfo fnevved 
 you the meanes whereby you may get out of earthly 
 mindedneffe, it now remains that we lay downe fome 
 motives to move you to this worke. 
 
 The firft Motive to move all men from earthly 
 mindednefTe, is,becaufe heavenly things are a better ob- 
 je#: the defire dorhnotdye, but change -the affecti- 
 ons and defiies are but changedfrom earthly things 
 to heavenly things : now every defire hath a conju&i- 
 on with the things that they affed : if it bee but an j i c<a 
 earthly defire, it hath a conjundion withanea.thly 
 objed : fo if it be an heavenly defire, it h ;th a con- 
 jun&Ln with an heavenly obje<3. Now if men did 
 but know, or at lead would be perfwad; dor this, it 
 would be an excellent mean^s to perfwadc m n :o 
 leave earthly mindedneiTe : for what is the reafon that 
 men will not profeiTcR.li ion, but becaufe they fay, 
 then wee mull: be crucified unto the world, and the 
 world mufl b<: crucified unto us : h ' t is, they muft 
 leave all their pleafure & delights. It is true, thou mufl: 
 be crucified unto the world, thoumuftleaveinordi- 
 natecare otearthly things, all diflrultingcaie, which 
 
 N 2 is 
 
 Motives to 
 hcavenly 
 things. 
 I 
 
 Heavenly 
 things a 
 better ob- 
 
H 
 
 The Dotfrhc if Mortification, 
 
 2 
 
 No fwctt- 
 nefie in 
 cai thlie 
 things. 
 
 is a companion of earthlie-mindednefTeinunrcgene- 
 rate riven? now what lofiewiliitbe.nrotheejf thou 
 have heavenly affl dions for e.n thlie if Will not a man 
 willingly part wi;h droflc for gold i A man that is 
 recovered of auropfie, what if a neceflirie belaid up- 
 on him co abftaine from excefle in d \ i:iking,would he 
 not rathe; wi'.lingly leave his defire, than have his 
 difeafe to ret rne*So,whatifthy aflfedions be chan- 
 ged from earthly to heavenly things, foasthoudoft 
 feele the burthen of immoderate cares caft off thee < 
 ^\\v though a neccflitiebe laid upon theenot to en- 
 tangle thy felfe with the things of this world . is it not 
 for thy foules health to keep it from a Confumprion f 
 If men would be perfwaded of the benefit that comes 
 by this heavenlie mindedne(Te,andthatitwe ebuc a 
 change of che defire • not to their IofTe 5 but their great 
 advantage, furely they would not bee fo backward 
 fromgetringofheavenly-mindednefTe : therefore la 
 bour toperfwade thy heart of the truth of this grace, 
 for this do h not fotye a man from the world thtthe 
 muft not have anything to doe with it, but it orders a 
 man in the world, it keepeshimft\ maU inordinate 
 cares of the woi ld,and all inordinate defires of earth- 
 ly thig:, itfetsall the faculties of the foul in order, 
 adit fetsthe body in order: now if mc>- did but know 
 the benefit of this change, they would be more eafily 
 perfwaded ro leave earthlie.mindednefle. 
 
 The fecond Motive,to move all men to leave earth- 
 He-mindedneiTe, is,becaufe there is no fveetnefie in tbcje 
 earthlie members-, thv rcis an infufficiency in them,they 
 cannot give any tiuc content to the heart of a man ; 
 
 and 
 
The Dotfrine of Mortification. 
 
 85 
 
 and th it they cannot doc it, this iscleareby tvvop .- 
 ticu ! ars: firft, this arileth from the mutability of the 
 things Sccondly 3 it arifech from the d.fpoficionot 
 the perfons. 
 
 Firft, I fay, they can give no true content unto the 
 heart of a man or woman, becaufe they are mutable 
 and fubjeft to change : now ycu know that all earthly 
 things are mutable, they luveatimcof being, and a 
 time of not bein^ : let the heart of a nun or woman 
 be fet upon any of thefeearthly things, andthclofTe 
 of it will bring greater forrovv of heart,by how m ich 
 more hee hath fet his heart upon them: if immode- 
 rately, then the forrow is the g' eater; if moderately, 
 the forrow is the leffe; but if he fet his whole heatt 
 upon any thing, whether it be his riches or h.s honor, 
 or his pleafure, theloffe thereof will caufe much for- 
 row of heart: now it is onely Grace that gives true 
 content unto a Chriftian-fpirituall things they change 
 not, they are conftant,immutablc,and permanent, as 
 Iuftification 5 RemifTion of finnes,and Reconciliation, 
 thefe a^e not fubjed untoany change, they cannot be 
 loft , for when the heart is fet upon heavenly t« ings, 
 the comfort cannot be removed, becaafe the caufe of 
 that comfort continues. Now comfort in Chrift is 
 the true comfort of the foule, and therefore where 
 Chrift is by his Grace in the heart, there is content. 
 
 Secon Jly , I fay, they can give no true content unto 
 a man or woman,if we confider the condition and the 
 difpofition of the perfons, and that two wayes . firft,if clon 
 we confider them as good men.and fo belong to God, ' 
 or f.condly, if we confider them as bad men, and fo 
 
 N 5 nnt 
 
 1 
 
 B *ca re 
 flioy arc 
 
 mutabl:. 
 
 2 
 Bccaufe of 
 our condi- 
 
86 
 
 The D olivine of Mortif cation. 
 
 I 
 
 Whether 
 good. 
 
 2 
 | Wicked. 
 
 not belonging unto God, wee (hall fee that outward 
 j thingscannot yeeld any true content unto either 
 
 Firt,it they be good men,and fo belong unto God : 
 yet there cannot be fuch fweemclTe in them as to give 
 trae content unto the foule. Formanytime theyareg 
 a caife, or at leaft a meanes to draw afflictions from' 
 j Godupjnaman:for6'^^^;>^/%rC7^thatis 5 a God 
 lhating fpirituall Idolatry. Now when the hearcofa 
 ; man or woman is imoderately fet upon, when, I fay, 
 I his he rt runnes a whoring from God after earthly 
 things,whetheritbe after riches, honour, or pleafure, 
 the Lord will be fure to meet with him, and whip him 
 home for ic - As we fee in David and Eli; if David will 
 fct his heart upon Abfalom, the Lord will be fure to 
 meet with his Abfalom above all the reft itfEli w 11 
 not correft his ionnes,but lee them difhonourthe wor- 
 ship and ferviceof God, God will corre& them him- 
 felfe. And this arifes from the nature of God : for God 
 harh a fatherly care over his children, andthereforc 
 will not fuffcr themtofoilethefelves with tie things 
 of the world, nor their affc&ions to be drawne away : 
 and therefore the Apofth. faith, that he chafttfeth every 
 forme whom he doth receive -that is,ifa man or a woman 
 do belong unto God, they (hdl be fure of forrowand 
 affliction : and thefe are fent unto them 10 weane them 
 from the th ngs of this world, to pu g? out of their 
 hearts tha f,vee r nefle that they are ready to conceive 
 in thefc outward thiugs, by reafon of th.t corruption 
 that is in them. 
 
 Secondly, if they be wicked menanddoenotbe. 
 long unto God, yet there (hall beno fweetnes in thi m; 
 
 for 
 
TheDocJrinr of Mortification* 
 
 ?7 
 
 for if hee bee not regenerate, outward things are not 
 fjidficd, and where they are not fan&ifiedun o a 
 manor a woman, no fvvee nefle can be expe&ed from 
 them : Andthereafon is, becaufe they have not peace 
 of conference, which proceed' from grace.Now how- 
 fe-evcr worldly men may feeme to the world to have 
 tru • content, and i o be filled with joy, yet the truth is, 
 it is a fickc j oy • for their confcicnces arc ever accusing 
 of them, and they areinacontinuallfeare that they 
 (hall lofe one another : therefore the Lord will bee 
 furecoaffli&thcm, P/S/,55.19. the Lord will hearc and 
 afflicl thefe becaufe they have no changes^ therefore they 
 feare not God: therefore doft thou lee a wicked man 
 profper in the world, and is not fubjeft to fuch crof- 
 fes and lodes as other men are, itisafoulefignethat 
 that man doth not belong unto God, bu: is one whom 
 Go J hath appointed unto damnation: For this is the 
 nature of earthly-mindednes, it cafts out of the heart 
 the feare of God in an unregenerate man ; now where 
 Gods feare is not, Gods grace will not help that man. 
 But this is not ufuall, for the Lord moft commonly 
 meets -with them here either by affli&ing of judge- 
 ments uponthem,or elfe with fudden death ; but if hee 
 do not meet with them here, it is becaufe their judge- 
 ments may be the greater, that when they have heapc 
 up rhetneafure of their finne, then God will heape up 
 the meafure of their punifliment, andthem^afureof 
 his wrath, to pre(Te them downe unto hell Now what 
 if God defei re the execution y i ludgement, it is not 
 becaufe there is any flacknefle in God, as if he did not 
 regard them, but the Ap^ftle faith, that tis his Pati~ 
 
 tnce m 
 
 The na- 
 ture of 
 earthly 
 mmded- 
 neffc. 
 
88 
 
 The Doctrine of Mortification. 
 
 iPcc.3.10. ; ence,\ Pet. 3.20, he takes notice of it, he puts it upon 
 J record, he remembers it well enough, but he is a pau- 
 lentGoj; thacis, he )V4*/j for their converfion. Now 
 j patience is an attribute of God, andevery attribute of 
 God Is God himfclfe; for there is nothing that is in God 
 but it is God. Patience, I fay, is one of the Attributes 
 by which God hath made himfelfeknowne unto us : 
 now when men abufe this Attribute of God,h; rdr.ing ! 
 himfelfe from his fcare, hee will certainly meet with 
 them : what and if God do deferre long * i: is not be- 
 caufe he (hall efcape unpunifhed $ far faith Go&yvhen 
 I begin J mil make an end: that is,I will ftrike but once, 
 they fhall have no more time for repentance,r hey (hall 
 not i.bufe my patience any more. This is a fearefuli 
 Iudgementof God, when God doth proceed by pro- 
 fperity todeftroythem . and it was the judgnv.ntthe 
 Lord threatned againft the two fonnes of E LI, 
 i$w+**\ Hophni and phineas, 1 Sam. 3.22. Thus you fee there is 
 no fweetnefle in outward tilings for a mantofethis 
 heart upon them. 
 
 The third Motive, to move all men to leave their 
 earthlie mindedneiTe,is,becaufe if a man or woman be 
 earthlie-minded,/^ cannot be Javcd: and who is there 
 amongft us that would not willingly be fa ved i All 
 men doe defire falvation, and yet there are bur few 
 that in truth do defire it, becaufe their practice of life 
 is not anfwerable to fuch a defire; for the Apoftle 
 faith, He that hath this hope,furgeth htmfe/fe; that is, he 
 will take fpirituall Phy ficke, the grace of the Spirit, 
 which will throughly purge out this earthfic minded- 
 
 Incffe, or at leaftwifc keepe it under, that it (hall not be 
 able 
 
 ; 
 
 N© Moti- 
 on with 
 
 them. 
 
The Do Brine of Mortification. 
 
 $9 | 
 
 able to beare domiaion in his heart. Now I fay, there 
 is a ncceflitie laid upon every man to be heavenly- 
 minded j for fo our Saviour faith, CMat.6. 24. No mx,% 
 can(ervetwo Masters, bee cannot ferve God and Mammon, 
 that is, he cannot fci ve God with one pa. t of his foule, 
 and tne world with another, you cannot be earthly- 
 minded, and heavenly minded • God will have all the 
 fouleor none, God will admit of no Co partnership, 
 he will not be a (harer with the world of that whiwh 
 is his right. Againe, two contraries in nature cannot 
 fhnd together -, now there is no;hing fo contrary as 
 God and the world : and therefore the Apoftle faith, 
 If any rnan love the world, the love of the Father is not m 
 him: that is, if he fet the world in the firft place, he 
 cannot kec pe the love of God, God and his grace will 
 depart from that man -It is a thing contrary to nature 
 to ferve two mafters, men cannot bearc it, for there 
 can be butpart-ferving - and furely it is not fo contra- 
 ry to a m:n,as it is contraeic unro God ; therefore it is 
 the folly of men that thinke they may retaine their 
 earthly mindednefle, and yet ferve God too ; but it 
 is unpofllble to joynethefetw »in-my a&ion^ndyei 
 be acceptable to God: Faith is that which is he or- 
 nament of every a&ion, Whatfoever is not of faith y U 
 fwne : now every earthly mindeci man, is a faithlefle 
 manjitkeepes Faith out of th-foule, whether it be 
 Iove'of riches, or honour, oppleafure, though i be 
 but a depending on the approbation of fuch or fuch a 
 man, it will keepe Faith out of the foule-ib faith our 
 Saviou /*/>. j 44.. How canyon beleeve, feeing ycfeeke ho- 
 nour $m of another, and not the honour th$t commethof 
 
 O God? 
 
 Mat. 6, S4. 
 
 God will 
 have all 
 the foale 
 or none. 
 
90 
 
 The Dofirine of Mortification 
 
 Luk.9.13. 
 
 Chrirts 
 
 tw 
 
 of a rrue 
 
 Chriftian. 
 
 4 
 
 It is ihc 
 bcftpartto 
 
 doc fo. • - 
 
 \God? -Thecaufc that they wanted Faith, was^beca.fc 
 they preferred the approbation of men, and fought 
 that before the gifts and graces of God ^ for it isun 
 p^flible youfhould bekeve, iolongasyouretainea- 
 ny uffe&ionofvaine-gloiie. Luk. 9,25. our Saviour 
 narks ! gives two markes of a true Chriftian ^the one is, to 
 deny biwfelfe ;and the other is, to take up the Croffe^ 
 therefore it is not only required th^t a man deny him- 
 felfe thepleafurcsandprohtsof the world, and all in- 
 ordinate, ffe<ftions, buthemu^t alio rake up the c;ofle, 
 jhemuft be willing to fuf£r for Chrift, reproach^dif- 
 daine, and fliame- for there is asgreata ncccflitiel .id 
 upon him to (uflfer, asto deny himfclfe ; and thinke< 
 thinke no: your felves heavenly minded, except you 
 finde in you a heart willing to fuffer for ChrifV 
 
 The fourth Mo ive to move all men to ferfake 
 earthly mindedneffe, is, becaufe it u the better put ,and 
 every man would have the beft pa, t; but itis-ahard 
 matter to pcrfwade men thatthat is the beft part, for 
 they fy they have felt fweetneffe in hem, and there 
 foie nowtoperfwadethem, is tofight a^aii -.ftreafon; 
 which is hard to be evinced without manifeft proofe : 
 ri Firft then, we will prove it by Authorise: Second' y, 
 we will prove it by Reafon. 
 
 Fir ft, I fay, we will prove rcivcnly mindedncfTe to 
 be the better pan by Autho itie or Scripture : as Luk. 
 19.41,4?. where in the (lone of Martha ar.dMary, 
 I our Saviour males a foil re- fold difference bctweene 
 ' earthly and heavenly things^firft,Chrift faith to UWar- 
 t/jjy Martha thou car eft and art troubled '; that is, thcieis 
 much care and trouble both cogct and keep- earthly 
 things 
 
 1 
 
 Authority. 
 Luke 10. 
 41,4*. 
 opened. 
 A f< are- 
 fold diffe- 
 rence be- 
 tweene 
 earthly and 
 heavenly 
 hitus. 
 
The Doclrine of Mortification. 
 
 91 
 
 things cheie cannot be gotten withourg cat labour, 
 it is a part of that curfe which God laid upon <stdam y 
 that in the five at of his brent* he jhouldeatc hu bread • that 
 is, he mould finde much difficultie and labour to get 
 outward neceffarics for the fuftaining of nature .• Mary 
 thee fat dovvne, fhee was at reft, which fhowes us thus 
 much, that it is an eafie labour, andaneafieworketo 
 feeke after grace : Indeed it is no labour at all> if wee 
 compare it vvi.h the earthly labour ; the one is the de- 
 light of the foule, bat the other is the burthen of the 
 .foulc : now that which is the oncly delight of the 
 foule, is grace, andthereforewhatthebodiedothto 
 fatisfie the foule in this, it accounts of it as no labour 
 to it (elf j, for ic yeelds willing obedience to the foule : 
 novv where there is a willingneffein any man to doe a 
 thing for another, the performance ofthe thing is not 
 accjunted as a labour to him, but as a delight, becaufc 
 he is willing *but earthly mindcdnefTc is a burchen to 
 the foule, becaufe it is compelled by the unregene- 
 rate part to y eeld obedience unto it : therefore you fee 
 that heavenly things are the bed part, bee tufe it is an 
 eafie worke. 
 
 Secondly, Martha is troubled about many things . 
 that is, there are many things req 'ircd torn kean 
 earthly minded man perfect, to make hin fuch an one 
 as he would be : if he have riches, then he mud have 
 honour, and pleafure, and a thoufand things more, 
 and yet never come unto that which he would be. it 
 may be he is rich, but he warns honour, it may be he 
 is honorabl?,but he wants riches ;or it may be he hath 
 I both,but he wants his pleafure jhe enjoyes fomething, 
 i O 2 but 
 
C2 
 
 The Daftrine of Mortification. 
 
 &c.opencd 
 
 but he wants that which he would en joy. ButMary 
 hath cholen but 0m/;;;sg, and that is Chrift, thisfatil- 
 fies her, b.it fhee hath not him alone, but with him 
 fhee hath Gracejuftificjtion^and Remiflion of finnes ; 
 one fpirituallg'ac-j with Chriftmakesa Chriftian hip- 
 pie, he needs not to labour for any other : if Chrift be 
 ii the heat, he will draw all grace with him into the 
 h art : and theref re the Ap )ftle faith, Hee that gave us 
 chnfi, will with him give us all things elfe : that is, all 
 grace that we (hall ftand in ne d of. 
 
 Thii d\y, Martha was troubled,but abour earthly im- 
 ployments, tnings of littlemomentincomp-rifonof 
 grac j ; but Maries was for the one thing needfull : name- 
 ly, grace and holineflfe, andtheiefore Chrift ca'led it 
 the beft part ; and indeed what comparifon is there b e- 
 tweene earthly things and grace. 
 
 Fourthly, tJWzriha's part i, but of corruptible things, 
 fubjeft to change: they were mutable, there was no 
 ioiidntife in them : but Maries part fiall never be taken 
 away front her. Now with men, that which will en- 
 dure the longeft, isalwieseftcemed thebe&: Maries \ 
 fli ill never be taken away; which implies that Mar- \ 
 eha's was nothing fo, becaufe ir was fee inoppofition 
 againft it. Thus you fee how Chrift fudges of them, 
 and therefore if you will belceve Chriit, fpirituail 
 things are the beft part. Againc, Lftk. i5 8, 9> to, n a 
 there arc feure differences C tdowne betweene e.rth- 
 ly thing, and heavenly things, whereby Chrift proves 
 that heavenly things are the beft part. Firft,thcymake 
 u> uni^hteous, and therefore they are called unrigb- 
 tcons Mammon, verf. 8. they draw the afivftions away 
 
 from 
 
The D oil* ine ef Mori if cation . g J 
 
 from G)d, and then a man becomes uuighrco.s ; 
 but that which makes u* truly righteous, is Grace; (o 
 then it casnot be denied butthatisthebeft pamhar 
 nakes us the beft. Secondly, they are the lea/t part . 
 tiec that a faithful! in the lea ft, is faithful! dfo hi much • 
 that is,al! outward thin s ire iefle than Grace, though 
 hey were never fo great % a little Faith, a little San- 
 verification is better than a whole k ngd>me withour 
 this. i^/reckons a 1 his outward privileges but dung, 
 in comparifon of Grace, f^'/.j 8,9.which he would 
 not have done if tney had not beene the better part. 
 Thirdly, truy make us unju r t -he that is */#;«#/#/£* 
 leaflets alfo unyijl in much • that is, he that fets his heart 
 upon earthly things, it will fo draw hisheart from 
 God, th t t he will make no confeience of right or 
 wrong : now that which bindes the confeience is cer- 
 tanely the word part. Fourthly, itmakesusunfuith- 
 fiiil : (fyw have beem faithfull in a little wicked riches, 
 how will you be faithfull in the true jiches i that is, 
 he that is earthly minded God cannot truft with any 
 Grace: for eaithiy mindednede takes away the fldc- 
 litie of the creature mow where there is no true Faith, 
 there canbenotru? repofe inthatman: A man with- 
 out Faith, is like a houfewinout a folid foundation, 
 no body dares truft to it : neither willGodtruftan 
 earthly minded man with Grace. Thus you fee it 
 proved by Scripture, that heavenly things arc thebeft; 
 part. Now we will prove itbyReafon that it is the 
 better part. 
 
 The firft Ileafon is, becaufe Chrift in the places be 
 forewarned proved it to be thebeft part, therefore if 
 ^ O z y o u 
 
 Reaf.i. 
 
94 
 
 The DoBrine of Mortification. 
 
 All thing* 
 aic at Gods 
 difpofing. 
 
 Pial.31. 15' 
 
 lyou will belceve Chrift on his Word, heavenly 
 'things are the bed part. The fccondReafonis, be- 
 jcaufe they make us the fons of God, and confeqjent- 
 ly, the hen es of Silvan on • Wee w( r aLhthe Apolfle) 
 the founts of God by Faith in fcftu : bu. the other makes 
 us the children of the devi. 1: And the tliii d Reafon, 
 is, becaufe he rew.ardeth heavenly mindedneflc with 
 Salvation,buttheoth:r he doth not reward. 
 
 The filth Motive to move all men to forfakc earth- 
 ly mindedndfe, ('A none of ali thefe before fpoken 
 of will move thee, yet let this move thee) is this, be 
 caufc all things are at Gods dtfpofing : hee it is ( as the 
 Wife man faith ) that gives riches and honour , pove/tj 
 and wjwt- y a\\ things are of God, there isnothingin 
 earth, but it is firft in heaven: as the Ecclipfeof the 
 Srnne is firft in Heaven, and then in the Water and 
 Landjfo there is nothing that comes to partem the 
 World, but it was in Heaven before all eternity, This 
 D4t7</confcffeth, •Pfal.^l. 15. They have laida fnare 
 for mtc, but my times are in thy hands : that is, they have 
 laid a trappe to take away my life from me, but it wa* 
 firft decreed in Heaven with thee what they -fliould 
 doc to me, all things come f om God, whether they 
 be good things orbad, whether they comeim.ncdi 
 ately from God, as Life, Health, Ioy, Salvation, oi 
 the like; or whether they come mediately by o her 
 mcanes, as friends, wealth, pleafure, fickeneffe, for- 
 row, or the like: when thou art fad, who can com 
 fort thee if God will not i when thou art ficke, who 
 can heale thee i when thou arr going to hell who can 
 favc thee < art thou weake, who can ftrcngthen thee > 
 
 art 
 
 
The Doctrine of Mortification. 
 
 95 
 
 PfaJ.*.8. 
 
 arr:h >upQOrCj.who can enrich thee .* Preferment (ilii h I 
 Davidjcomesneithcrfrom the Eajl, nor from the Wtft y but 
 from God that jhewctb mercy .• Art thou in favour w ith 
 a gnat man, V\ ho pro.i o ed thee £ artthon in ho- 
 nour, \Vh.> exalted thee f Perhips thou wilt fay, it 
 was my parcntsorthisfrienJ,orthatman; n:> 5 it was 
 fir ft decreed in heaven, < r elk* it bad nevci been. This 
 mad: Ddvidhy^Pfol. 6.8. The terrours of Lfe and death 
 are in thy power, or doe belong unto the; hac is, no.hing 
 hath any power to doc any gooj or hurt, but as God! 
 wis ir ^ I fay, good or hurt s of God : Whatevill is in 
 the City, and 'the Lord 'hoik not done it i that i<- , wha: evill 
 is com r.itted and is not firft permitted by God to be 
 done. The blcifing of the creature(as wecail t)'.sof. 
 God. Doth the Lord fend any cretturetoburtthec? \ 
 che creature hath no powertodoeit, except the Lord \ 
 command him: As foreximple^ You know an axe is | Simile. 
 a fharpe nftrumenr, which withhclpe will doe much | 
 hurt, yet let it ;.loneand i: will doe no hurt at all i but j 
 let a hand be put to it, and prefently you may doe, 
 mu h with it; fo the creature hath no power to hurt j 
 ihee, except they joynewctbthem Gods command :( 
 and th's we call the cvillof the creatare. Againe^doth { 
 the Lo d fend any creature to comfort thee < it is not [ 
 becaufe the creature can comfort thee, the creature j 
 hath not any fuch power in it feUe, but the Lo rd ufeth i 
 itasaninftrimcnt fnrthygood. Matth.q..^. UanliA 
 veth not by bred ondy y but by eves] vord that proceedcth 
 out of the mouth of God: that is, Bread, although it bee 
 a good Creature, yet ic hath no power to nourifli 
 thee, except the Lord put power unto it, andcom- 
 
 mand 
 
9* 
 
 The Doctrine of Mortification* 
 
 Markes to 
 know whe- 
 ther wc 
 have loft 
 our earth- 
 ly minded- 
 nefle. 
 
 Marke i 
 
 mandittonourifluhee. Now feeing all things ate of 
 
 God, and this heavcnle-mindednefle is ameanesto 
 
 bring a blcfllng up^n all the reft, that is, to bleffc them 
 
 for thy good 5 be heavenly minded: This wasthcen- 
 
 couragemenc the Lord gave unto Abraham^ Feare not, 
 
 for I Am thy exceeding great reward, walke uprightly with 
 
 me : io if rhou wouldefi: have a rich reward. Salvation, 
 
 and everlafting Life, then gee heavenly-mindcdncffe. 
 
 But you will fay unto me, itis true, we were once 
 
 I earthly minded, but now we are heavenly minded ; I 
 
 1 am now another man to that I was 3 therefore that 
 
 ] you may not deceive your felves to thinke that you 
 
 are heavenly minded when you are not, I will give 
 
 you fome markes whereby upon eximinacion you 
 
 may know whether you have left yourea:thly-min- 
 
 dednefle or no. 
 
 The firlt fignc wherby you (h ill know whether you 
 be earthly minded or no, is, by examining your felves 
 whether your delight in earthly things be immode- 
 rate^ an execflive care^examine whether your hearts 
 are fo fet upon them, that it deprives you of all fpirL 
 tuall Ioy, ifyoudoevyouareasyetearthly minded. 
 Firft, if you exceed in the mater of getting of 
 them, and th n in the matter of keeping of them • 
 when you make them the chitfe end of yourdefirc, 
 and preferre your owne profit in the get-ing or kee- 
 ping ofthem before Gods glory, thisis to make them 
 your God: yet I fay norbutitislaivfulltoufcrh ngs 
 foranend- as Recreation, for this end, to fir our bo- 
 dies for the performance of bet er things, thisisas it 
 were to take phyficke for health -fake : but when men 
 
 will 
 
The Dottrint of Mortification. 
 
 91 
 
 will make them their end, nay, iec the creature in the 
 place of God, which is fpirituall whoredome. And 
 this is when men will fcrape riches together, fo much 
 for this child, and fomuchforthatchilde • fo much 
 for this ufe,and fo much for that ufe, in this hou feck- 
 eft thine own ends; but if thou wilt get them, get 
 them for the right end 5 that is, Gods glory, and not 
 thine end to fatis fie thy lufts, let ihem be all at Gods 
 difpofing : and remember, Luk.i 6. what became of 
 the rich mans end, and the end of all his ends . I fpeake 
 not this as if none but unregenerate men were trou- 
 bled with immoderate cares 5 for many times the dea- 
 reft of Gods children have exceffive cares for earthly 
 things, and many times doe exceed their bounds,but 
 yet itisnotconftantbutbyfitsandaway. Therefore 
 try, is thy exceffive careconftant? it is a manifeft fign 
 that thou art earthly-minded, thou art not as yec cru- 
 cified unto the world : i TVw. 6.9,10. The Apoftle 
 faithjT^ that rvouldbc ricbjiercethemfelves throw with 
 many forrwes : that is, they flay thcmfelves, they are 
 their owne greateft enemies: and 2 Pet.n 2. Saint Pe- 
 ter cals them nam all bruit beajis, led with fenfualitie. 
 becaufe when men fet their hearts and affedions upon 
 earthly things, they are deprived of natut all reafon : 
 no w the rcafon, we know , is that which makes the dif- 
 ference betwixt reafonable and unreafonablc crea- 
 tures, and therefore when men come to lofe their un 
 dcrftandings, then they become bruit beafts^and then 
 no maivell if they have beaftly affe<5lions,and be led- 
 away with fenfualitie, to afatisfying of their lufts,be- 
 if g mad to be taken in giving way unto their lufts,and 
 
 P in- 
 
 Tim. tf.9. 
 
 iPCM.Il. 
 
I 9% 
 
 The Doctrine of Mortification. 
 
 Recreati- 
 on when 
 lawfull, 
 
 j infnaring thcmfelves with thofc plea r ures wherein 
 1 they be delighted, and fo make thcmfelves a prey un- 
 to Satan, 
 
 Secondly, you (hall know it if you exceed in your 
 pleasure and recreations, as gaming, and bowling,and 
 {porting, grant they be lawfull, yet if they beufed 
 exceflively,it is a note of earthly-mindednefife. Recre- 
 ation (houiJ be butasaftone to whet the Faith when 
 it is dull, a meanes to fharpen the faculties, that they 
 may be the frtertodothefun<ftionsk)f the body and 
 foule,but when it is ufed exceflively,it becomes a hu; t 
 and hinderance unto it; when men will make a trade 
 of Recreation, and fpend their rimemit from day to 
 day, and fo make it their vocation • this is a wicked 
 thing, and this is folly in y ong men,who becaufe they 
 have meanes, therefore thinkethatitisnotunlawfull 
 to fpend their time in gaming, and the like 5 but they 
 are deceived, for the Lord exemprs them from no caU 
 ing that I know of; fureIarn,idlendTe,andgaming, 
 and other recreations are no calling for them: And 
 what is the reafon that young Studienrs will not fet 
 thcmfelves to their Studies, but becaufe they have 
 wholly devoted thcmfelves into ther Recreations, 
 And therefore examine your fclves in thefetwo fo 
 likewife forall other in the like kinde, and according. 
 | ly jjdge ofyour felves whether you be heavenly min* 
 ded or no. 
 
 M^rki. j The fecond figne whereby you may know whether 
 j you be heavenly -nvdedor no, is, by fheeiteemethat 
 jyon have of heavenly things, whether youeftecme 
 Ithemas a part of your felves; every facultle or habit 
 1 hath 
 
The Do Brine of Mortification, 
 
 99 
 
 hath an oojeft, it thou be a car all man, th nthefe 
 earthly things are that which delights thy fbule, but 
 if thou be heavenly-minded, thenfpirituali things a*e 
 :he delight of thy fbule. Now touch a man that is not 
 regenerate in thefe outward things, and yon touch his 
 life, for he accounts his life as them, for they are part 
 of himfelfe; but it is other wife with the fpirituail man, 
 he accounts not of thefe earthly things: iCor.q.*). 
 the Apoftlefiith, Wee preach not our [elves : that is,wc 
 account not of the approbation of men, nor any out- 
 ward thins, as a part of ojrf elves- therefore if we 
 want thefe, we doe not much care. Hereby then ex- 
 amine your feives what are the things you moft de- 
 light in? What, are they earthly things, howtobe 
 rich or honourable? Doth this take away all your 
 time, and employ all the faculties of your foules,thac 
 you can have no time to thinke upon God $ or at leaft 
 if youdoe,yetitisveryremilTelyandove!ly,withno 
 zeale or affe&ion < Then certainly as yet thou art not 
 heavenly-minded : Bur if thou be enlightned by the 
 Spirit it will be farre otherwife with thee ; thefe care h- 
 ly things will have but the fecond roome in thy heart, 
 all thy care principally will be how to get grace, ju- 
 ftification, remiflion of finnes, and reconciliation. 
 Now if it bee thus wi;h thee, it is an excellent figne 
 that thou art heavenly, minded; when thoucanft fay 
 with Paul,Rcm* 7, 17. It is not I^hut finneinme ; thatis, 
 the luftings ;md rebellions which are in my heart af- 
 ter thefe earthly things, have not the firft place in my 
 heart.- It is not I . thacis, it is theunregenerate part, 
 which I account not as part of my felfe • if (I fay J it 
 
 P 2 be 
 
IOO 
 
 rht Doftrine tf Mortification. 
 
 Mark 3 
 
 be thus wirh thee, it is a figne that thou art heavenly 
 minded : for if thou haft obtained this heavenly min - 
 dednefT, th u wit be difpofed like a Traveller, who 
 will everbeenqui ing the way home, and whether all 
 athomebe well ; if he can meet with any that can thus 
 cerrifie him, and hee heare that they are all well at 
 home, then hee wi ;1 the more chearef. llyundergoe 
 any diffioiltie thatheflidlmeec witlullin the way ; 
 will undergoe ftormes and tempefts,hunger and cold ; 
 in like manner it is with the heavenly minded man, he 
 j will ever be asking the way home, (forindeed hea. 
 ven is our proper home,) and whether all bee well at 
 home;tha i<,if God, and Chrift, andtheSpirit,and 
 the Saints beatamitiewithhim : andinhimfelfe he 
 will be inquiring if he find faith, and repentance, and 
 peace of Conference, if hee feeles that formatter of 
 I ftificationandRemiffionoffinncshebe wel^herc- 
 fptrJbs not the vvorld,he car-es not much what he meets 
 withall, whether rcproch and (hame, penury or want, 
 i fo he find no inlacke of fpirituall grace, all is well with 
 jhim. Therefore examine your fclves whether y,u be 
 ' heavenly-minded or no by the efteeme that you have 
 I of earthly members. 
 
 The third ligne whereby you may examineyour 
 felves whether you be earthlie-minded or no, is, by 
 your fpiritudltafte, whethcryourellifbhe.ivenly or 
 eanhlie things beft : and therefore the Apofile faith, 
 Row. 8.5 . 7hej that are of the fie (I) doe favour the things of 
 the fief), bat the) that are of the fpirit the things of the^ 
 \fpirtt; that is, if the heart be regenerate it will tafte a 
 I ivveetneffe in nothing but in heavenly things, or at 
 
 leaft 
 
The D olivine of Mortification. 
 
 loi 
 
 leaft nothing will be fofweet unco him; and on the 
 contrary, they that arc earth) ie- minded, they can find 
 no fweetnefTe in heavenly things. Now (as I faid be- 
 fore) every facultie or habit hath an object in which 
 it is delighted, whether itbe unto good or unto evill, 
 fo that if the heart be regenerate, thenitwiilfinde 
 fweetnefTe in nothing but fpirituall things, but if it be 
 unregencrate, then it can finde no fweetnefTe in hea- 
 venly things; neither can it wifh them fo well as earth- 
 ly things. Therefore examine what you delight in, 
 what delight you have of the hearing of the pure 
 Word, whether you rellifh it then bed when it comes 
 in the flaine evidence of the Sprit ^ or when it is mixt 
 with eloquence and wit ; which if you do,it is a figne 
 of earthlie-mindednefTe. It is faid, 2^.2,1. As new 
 borne Babes defire the fmcere milke of the Word : that is, 
 the man tint is truly regenerate and renewed, he doth 
 beft rellifh the Word when it is alone without any 
 mixture, and therefore hee calls it the fine ere milke > y 
 that is, thepure Word ; As if hefhouldfay, It is pure 
 of it fclfe, but if there beany thing added unto it, or 
 mixed with it, itdetra&sfromtheexcellencicof it- 
 for indeed the Wordisthepureftthingintheworld : 
 all Arts, and Sciences,and knowledge of Philofophie 
 are good for morall duties, but they are corrupt and 
 uncleane in comparifonof the Word h and therea- 
 Ton is,becaufethefearctheworks of men ;nowthere 
 is no wotke of man but it is fubjeft to corruption, 
 but the Word of God remaines pure : therefore ex- 
 amine your fclves how you ftand affedted with the 
 pure Word. 
 \ P 7 But 
 
02 
 
 The V attune of Aiertif cation. 
 
 no orna- 
 ment to 
 the Word 
 
 Tbe fijper- 
 cxcclkncic 
 of the 
 Woid. 
 
 objelt.i j ^ ut iooie will lay unco mcjthat Eloquence and wit 
 Eioqueaccis an ornament unto the -Wordy it fets forth the excel- 
 iencie of theJTWihcmoie; theiefojeif it bee fuch 
 an ornament uato ihe Wordy then it ought to be ufed ; 
 othervvayes the exceliencie of t he WordwiM not ap- 
 peared 
 
 To this Ianfwer, That humane Wit and Eloquence 
 
 is fo farre from fetting forth the exceliencie of the 
 
 Wordy as it obfeures the exceliencie of it: I fay, there 
 
 is no Art D Science,Tonguc,Knowkdgeor Eloquence 
 
 in the world thathathfuchcxcellencieinthvmasthe 
 
 Wordhdxhy whether you refped: the Author,God ; or 
 
 the Indi<5icr,\hehoIy Spiritjor the matter of \\y chrijl 
 
 and his rightcoufnefTe. Again,the (Hie the Spirit ufes 
 
 in fetting downe the phrafes of the Scripture, fhewes 
 
 plainly that it is excellent of it felte : now if any thing 
 
 be added unto a thingth&c is excellent,either the thing 
 
 muft be as excellent, or eife it detra<5is from the excel- 
 
 kney of it $ but there is no man but will confeflfe that 
 
 the Wordib the moft excellent thing in the world,thcr- 
 
 fore it muft follow, that Eloquence addesnoctothe 
 
 excellency of the Word. 
 
 But you will fay unto mee, May wee not ufe Elo- 
 quence and Science in the pi caching of the Word? 
 
 To this Ianfwer, That it is an unfeafon ble thing, 
 I f y, a thing not fccmely, that the Word bee mix 
 with humane Eloquence; for the pue Wo>d (hou\d 
 be purely delivered : andtheApofllefai h, 2O. 4. 
 5. I preach not my f elf e unto you • that is, lfcughtnot) 
 mine owne praife by ufing Eloquence of words, but 
 I Preach the Word purely, without any mixture of 
 iH any 
 
 0b]ecl.2 
 
 The Word 
 ibould not 
 beemixt 
 with Elo- 
 quence* 
 a Cor. 4. 1 
 
' 
 
 The Doctrine of Mortification. 
 
 103 
 
 any thing with it .• againc, he/aith, 2 Cor.i.iy. when 
 / came among you, I came not in the e mi fing words of mans 
 wifaome, left the Croffeof Chri/l fliouldbeofnoncejfecli 
 that is, I came not with words more for (he wthariffor 
 fubfhncc; he calls the preaching of the Word that; 
 hath any thing mixed with it, whether Wit or Eio j 
 quence, but tntifing words, fuch words as doe rather 
 feed the humour, than wc rke i.pon the Confciencc of 
 a man. Now a man is faidtobcwf//W, when he is 
 drawn away ft om that which is good,unto that which 
 is either evil! abfolutely, or clfenotfogoodas that 
 from which he isdrawne: and thetruthis, hethatu- 
 feth Eloquence in the Preaching of the Word, doth 
 nothing -clfe but draw the heart awav from affe<2ing 
 the pure Word, unto that which hath no vertue In it 
 tofave. Again, heP.each'd not with entifing words, 
 left the Croffe ofchrijljlmld be of mm effdt : that is 3 if I 
 ill >l Id Preach my felfe in mixing any thing with the 
 Word,that would take away the power of the Word, 
 the Word would not be effe<5iuallto workc grace in 
 .the heart; therefore I da enoc Preach after this man . 
 n.r left I mould deprive the Church of the power ofj 
 the Word, for if it want power to work, it willalfoj 
 want power to fave i therefo;e the Apofile faith J 
 1 Cor. 1 o.^.The weapons of our warfare are not camalijtufi 
 mightte through God^&c . that is,the weapons by which 
 we H y our corruption* and lufts, arc not carnally that 
 is to fay, are not eloquence of fpeech, or any humane 
 arc, but are mightie through God-, that is, by God there 
 is a fecret power given unto his Word, whereby it o- 
 vermaftcreth the lufts in the hcart,and vvorkcth in ira 
 newkinde of qualitie. Put 
 
 1 Cor.i.r 
 opened. 
 
 V/hat 
 
 meant by 
 
 entifing 
 
 words. 
 
io4 
 
 The Doftrine of Mortification. 
 
 objeff.$ 
 
 A *$»,$. 
 
 How lear- 
 ning and 
 eloquence 
 is to bee u- 
 fed in prea- 
 ching (he 
 Word. 
 
 Simile. 
 
 Simik, 
 
 Objelt.^ 
 
 But you will fay unco me, What muft we doe with 
 our learning t or what muft we not learne Sciences ,or 
 muft we (hew no learning in preaching i 
 
 To thislanfwer, It is true, that we had need to ufe 
 all the Arts, Sciences, and knowledges, that we can, 
 and all will be little enough ; for as the Apoftie fiith, 
 Who is fujficient for theje things f that is, who hath the 
 [knowledge of Arts, or Learning, or eloquence, fuffi- 
 ciently to preach the Word: but yet wee muft take 
 heed that wee doe not bring them unto the Word as 
 wee finde them, neither in them tofhcwourfelves, 
 but onely make them as a meanes to hdpe us for this 
 work : As for example 5 The Children of Ifrael might 
 whet their fithes upon all the ftones of the PbiUjlims : 
 foa Minifter may (harpen his faculties with Arts. A 
 man that keepes Sheepe, hee feeds them with hay, 
 not becaufe hee lookes that they fhould bring forth 
 hay, but Lambes and Wooll ^ even fo, let a man ufe 
 thefe Arts and Sciences, yet not to bring forth Elo- 
 quence, buc to make us more able to preach the pure 
 Word. It is good therefore that wee take heed that 
 we doe not ecclipfe the excellency of the Word by 
 
 1 thefe : Wee know, apparell though it be laid in pure 
 gold, yet fo much as is covered of it,detra&s from the 
 excellencie of it, therefore it were better that it were 
 alone : fo it is with the Word, though the Word may 
 leemcto be gilded with Eloquence or Philofophie, 
 yet it were better that it were alone, for fo much of it 
 as is covered with thcfc,fo much of the excellencie of 
 1 the Word is hid. 
 
 But you will fay unto me, that we ufe Eloquence 
 
 and 
 
The Do firm of Mortification, 
 
 105 
 
 before it grow incurcablc. Ihereis adifea r ethit ma- 
 ny women have at their ftomackes, whereby they de- 
 fire to eateafhes, and other things, which poifons na- 
 ture -now if they bee not cured of itby pugingout 
 thchumo is that lye there, but be (atisScd in ic,i: will 
 at laft deftroy thcm:foit will be with thefe men 5 to" 
 
 Q^ fatisfie 
 
 Minifies 
 fliould no 1 
 pleafe their 
 pe3plcwith 
 eloquenc. 
 
 and the like 5 that men may tiie better conceive 1 ^ rod 
 that our Mi ,v the better be rcfpe&ed ; for 
 
 we finde this k . Ttadidngmoft pleafe* father, 
 
 and wh. ffecT:, thereforeif wcfliall not 
 
 ufe iuchand fuebphraks Of Eloquence, wee (hall be 
 little lefpe&ed among; t them. 
 
 Tothis lanfwer,.thateveryMinifteris, orfliould 
 be a Phy(ician$now we know th.t the part of a wife 
 Phyfician is not to fatisfie the humour of his Patient, 
 for fo hemay encreafe the difeafe, but to -labour to 
 cure him by niiniftring fuch Phy ficke unto him, as he 
 knowes by experience theneceffityofthe difeafe jee- 
 quireth. even io^o hum our men in Preaching, is not 
 the way to cine them, or to change the cvili difpofi- 
 tion of their nature, but rather a meanes toencreafe 
 their difeafe, and to make them obftinate and rebel- 
 lious againft the Word, when it (hall come home un- 
 to them.- For what is thereafon that the Word is fo 
 oppofed, when it is preached fas the Apoftie faith J 
 by the evidence of the Spirit and in power , butbecaufeit 
 crofleth their corruptions? It comes not in the fime 
 manner that it was wont to doe : therefore the bed 
 way (hould be to preach in the Spirit, that is,to ap- 
 ply the pure Word of God unto the Confidences of 
 men, and foto purge out the fickenefleof th: ioule 
 
 Simile 
 
10(5 
 
 The Dotfrine of Mortification. 
 
 Marke 4 
 
 aCor.f.itf 
 
 facisfie them inthisfickenefleof thelbule, is not the 
 way to cure them, but to make them more incurable : 
 therefore let Minifters looke that they preach the 
 pure Word, and nothing but the pure Word: and let 
 men eximinc themfelves whether they bz heavenly 
 minded or no, by their rafting and relliflug of the 
 Word when fc is p eached purely without any mix- 
 tures elle when it is mixed with eloquence. 
 
 The fourth figie whereby vou may examineyour 
 fives whether you be heavenly minded or no, is, to 
 cry the opinionand j id-ementyouhaveof heavenly 
 thi gs, how you conceive of fpirituall things. Rom. 
 12.2. The Apoftle faith, Andbee renewedin thejpirit of 
 your minds, that you may know what that good, and holy , 
 and acceptable will of God in Chrifl. is : Hee that is hea- 
 venlie minded hath anew judgement given untohim 
 whereby he is able to fee fpintuallie all things in ano- 
 ther manner than he did before : I fay not that hefiw 
 them not at all before, but he faw them not in that 
 manner that he doth now, for he is renewed in the [pint 
 of his rninde, LithS. Paid\ he hath a change wrought 
 in his heart and underftinding, whereby he liable ro 
 know and to doc the will of God in a more fu able 
 manner than before: he harhanewli^ht in his fbule, 
 whereby he is able to know what thewifl ef God in 
 Chnft isnhit is, he knowes what God doth require 
 to be done by him for Chrift, not carnally by a bare 
 u derflanding, but fpirituall by the worke of the 
 Spirit, and therefore faith Paul, 2 Cor. *; t 1 6. Henceforth 
 know wee no man -.o fur the fief]) ; yea^ though we have 
 knowne chrifl after theflefh, yet now henceforth know wee 
 
 him 
 
The Doclrine of Mortification. 
 
 107 
 
 him no mi re: that is, wee knew him before in a carnall 
 manner,as he is a man, or as he was a man amongft us 3 
 buc now we know him in another manner, as he is 
 our Saviour, and cut Redeemer, Chriftmy Saviour 
 and my Reconciliation to the Father. 
 
 Now i; is not a bare knowledgethit I fpeakeof, 
 fuch a knowledge as is attained unto by Learning and 
 Art, for fo a man may h jvc knowledge, and yet not 
 be heavenly minded • but that knowledge I fpeake 
 of, is a knowledge that is wrought by the Spirit ; 
 when it hath changed the heart, then he is able to 
 judge both of Pcrfons and Things. 
 
 Firft,for Pcrfinsfat is able to judge of the perlons of 
 men, and accordingly to make a difference bet wcene 
 men : if he fee a poore man that is a found Chriftian, 
 though he be contemned in the eyes of the world, yet 
 if it appeare to him that he hath Grace in his heart, 
 or if he make an outward profeffion of love to God, 
 he doth highly cfteeme of him becaufe of Grace ; on 
 the contrary, if he fee a great man, though in great 
 honor and eftceme with men, yet he rcfpe&s him not 
 if he wantgrace-.thereforecxamineyourfclves whe- 
 ther you are able to diftinguifli of perfons in this kind. 
 
 Secondly, for Things^ he is able to judge of things 
 whether they be fpirituall orearthly ;heisabtenow 
 to know what is truth, and to embrace it; and what is 
 error, and torefufeit ; hehathnowaTouch (lone in 
 himfelfe $ that is, he hath the Spirit of decerning, 
 whereby he makes triall of Graces, and laies hold on 
 thofe which will endure the touch, thofe he will re- 
 ceive as fpirituall 5 the other which will not, he cads 
 
 Q_2 out 
 
 What 
 knowledge 
 is wroughc 
 by the 
 Spirit. 
 
 I 
 
 Pcrfons. 
 
 2 
 Things. 
 
105 
 
 The Dcclrine of Mortification 
 
 ohjecl. 
 
 Anfw. 
 
 To know 
 whether 
 the heart 
 be renew- 
 ed by the 
 Spirit. 
 
 I 
 By his 
 affedions. 
 
 out as counterfeit .-therefore the Apoftlef-ith, i cor. 
 29, The eye hath ml feene y nor the eare heardyeither have 
 entered into hex-, t of man, the things that God hxth prepared 
 for 1 hew that love him : that is, he was not able to judge 
 of things in that m nner as nowhecan. Therefore 
 eximirr year felves whether there he a new life p t 
 into you, whereby you are able to judge of Pefons 
 and things in ?.no her manner than you did before. 
 
 But you will fay unto nv e> How dial 1 1 know that 
 my heart is renewed by the Sp.rir, andthatthereisa 
 new life put in ome? 
 
 To this I anfwer, that you fhal! know whether your 
 b^art is renewed by theSpirir, by thefe three things: 
 firft, by thy affcr&i ns : fe.ondly, by thy fpecches : 
 and thirdly , by thy aflions. 
 
 Firft, 1 fay, thou {halt know it by thy affections ; 
 for by thefe thou maifl: know whether th-ui bee hea- 
 venly minded or no .• and that thou maift not doubt 
 of it, our Saviour givesthefame iaike of a renewed 
 hcWyMatth.6. 2 1 . Whi re jour he a fee is, there will your 
 hearts hee alfo : you may know that w ere your he, rr 
 is, there is your rre»fure;wh;«" vou- heart is fet upon, 
 here your affj&i ns are; for the proper feat of love, 
 is the heir . Now if rhe heart be renewed and ;cge- 
 nrratcd by the Spirit^ there will be a loveoffpiriru- 
 all things, and this love will beget he ven!yafFe<$i- 
 ons. Aman may ceitainelykf: .reflate he is in. 
 
 whther he be regenerate or no by his affections, 
 how he is afffc&ed, what !ove he benres unto hea- 
 venly thiir s- f-.r there is life in nfft&ions, andasa 
 man that lives kr.o.ycs that he Hvc5, lb a man that 
 
 harh 
 
The Dt&rtne of M $rti fie Alton* 
 
 lop 
 
 hath Ipiv. upUioyc in his heart towards G 
 
 | but cer.ain y kno.vir, excepr irbcin ti • c- -' tempta- j 
 tion, 2nd then it may be he may no: findc rh^: I :\ 
 God In his heart . but this fenic of the want of the 
 love of GoJ isbu foratime, itcon-inucsno: 
 fore the holy Ghoft when he would defenbe a hea- 
 venly minded ma ^ h defcribes him by his affections, 
 as the beft m^rke to try him by ; as Abraham wc 
 
 land his fcrvanrs to fcrve God-a;d Ncfawiabl 
 d G )d 5 and D*y djfd. 112. 1. delighted great- [ Pfai.ua, 
 ly in the Comma idements of God: now wherefore! 
 d.d they obey God, aidfeareGod, and delight in | 
 the CommmdemenisofGod, butbecaufcoftharin- , 
 wnrd l.jve they bare unto him. Wc know every man | 
 can tell whether he loves £ucha mm or fuch aching, j 
 or whether he ha esfueh amanorfucharhingby the- 
 affe&ion he beares to them; in like manner^ man may j 
 know whether he hi ilyor earthly mindedby! 
 
 Actions he carries towards the things he aiFecls : \ 
 therefore examine your felves, what are the things 
 that you love moft, that ycuthinkeu;>cn mod, that | 
 you take care ofmoft, that you take molt care to get, 
 and to keep?, are they earthly or heavenly thing:, 
 thofejrhings you doe love beft, a?.d your affirflionsai. 
 moft fet upon, that your thoughts are mod troubled j 
 with all; if 'they be earthly ? you may juftlyfcareyour' 
 eltatesjfbr the affe&ions flowfromlove 3 and there- 1 
 fore if you did not love them, you would not fetyour I 
 ! hearts and aflreclions uponthem. 
 
 Secondly, you (hall know whether your heaits be \ % 
 renewed by yam Speeches : now this mayfecrne btjra' By hit 
 
 Q^ 5 /lender! r P ecdlc <- 
 
110 
 
 The Dottrirtt ef Mortification. 
 
 , (lender figne ot a renewed heart : becaufe it is hard to 
 \ >udge aright by outward appearances, to know the fin. 
 i cerhieof the heart by the {peeches: yet feeing Chiifr 
 mikes h a figne of a renewed heart, I may the more 
 I fafelie follow him : our Saviour faith, Matth i? 54 
 that out of the Abundance of the heart the mouth fptakctb . 
 thatis, there is abundance in the heart either of good > 
 I or evill: Now if the heart be full of heavenly-min- 
 dedneflejif, I fay, this abundance that is in the heart ' 
 : be grace, then it will appeare in the fpeeches ; for 
 the fpeeches doe naturally flow from theaffc&ions 
 I that are in the heart -,but if the abundance that is in 
 I the heart be evi 1, then the heart cannot but fend out 
 j foule fpeechesand rotten communication ^and there- 
 fore our Saviour faith, *A good tree cannot bring forth 
 j evill fruit 3 nor an evill tree good fruit : it is unpcflible 
 [that a heait which doth abound, and is full of earthly 
 mindedneflfe, but it will br^ake forth and appeare by 
 Simile, his fpeeches: the filthinefle that is in his heart,if it have 
 not vent, ic will burft ; as we know a new veflTell that 
 hath Wine put into it, muft haveaventor elfeitwill 
 burft:and by the evenr you may know what, wine it is : 
 fo, the fpeeches are the vent of the heart, and by them 
 you may fee what is in the heart : if grace be there, the 
 Speeches will fiVourofit^ asa Caskewilltafte of that 
 which is in it. 
 
 objetf. Butyou will fay, Theheartisof agreatdepth,and 
 
 who can fcarch it? who is able to know whether the 
 
 heart be renewed or no,by the fpeeches? 
 
 Anfw. To this I anlwer, I fay not tha a manmnyatall 
 
 times, and in allplaces, judge ofit aright: but I fay, 
 
 that 
 
The Docl> inc of Mortification, 
 
 III 
 
 1 T 131-2. 20 
 
 si. opened. 
 
 that a man may ccrtainlieknow himfelfe whether he 
 be renewed or no^vhich is ihe thing we feck to prove 
 in this place- thar a man may know from what root 
 they fprini?, whether of weaknefle, by rebel ion, or na- 
 turally through unmodified lufts : I fay noc but fome- 
 tinesachild of God, a regenerated nun may have 
 foule fpeeches in his mouth, and yet his hearc be good 
 towards God 5 he may have rotten talke, but it is but 
 for a time, it will not con? inue, and it willcaufe much 
 forrow of heart,if he have grace, when his confc ience 
 touches him for it. 2 Tfrw. 2.20,21.//* a great mans 
 houfe there are vejfcls of honour ^ andicffels of difhonour \ 
 if a man therefore purge himfelfe, -hefliallbeav^/7 
 of honour y and yet have corruption in him, thetemay 
 corrupt communication come out of his mouth, and 
 yet he keepe his goodne(Tc;as a velleilofgoldmay 
 be fou'e within, and yet ceafe not to be gold, aveffcll 
 of honour,neither loofe its exccllcnciejfo a regenerate 
 man may have in the abundance cf his heart, fome 
 chaflfe as well as wheat, fome corruption as well as 
 grjee, and yetbea veffellofgold.-thatis, heavenly- 
 minded: for the Apoftlef.-ith,//*^ man therefore purge 
 himfclfe, he fiall be avejfeS of honour, notwithstanding 
 his con uption in his heart, & it appcarc in his fpecch : 
 yet if he purge himfelfe, if he labour to mortifie them* 
 if he labour to rid his heart of them, he (hall be a vef- 
 fell of honour. 
 
 But you will fay, Itmaybethat wefnall not have 
 alwaies occafions to try men by their fpeeches, how 
 then fh ill we know whether their hcartsbe renewed } 
 
 TothisIanfwer,Itistrue,thatitmayfofalloutthat j A *f w ** 
 
 we 
 
 Objec7,z 
 
112 
 
 The Doftrm of Mortification. 
 
 ? 
 
 By bis 
 aliens* 
 
 I we cannot try them by there ipecches, v et fitence will 
 
 declare in part what is in the heart; let a regenerate 
 
 ; man be fflcn*, and his filence will (hew that he hatha 
 
 'renewed h he be reproached orflandrcd, his 
 
 jpatiencein fuffering (hews the uprightnes of his heart 5 
 
 but if yds fpeake,ithath a greater force, and will more 
 
 ; manifestly appeare : fo on the contrary ,the rottenneffe 
 
 that is in the heart, willap^peareinimpauency of fpi- 
 
 rit. 
 
 Thirdly, you may know whether your hearts be 
 renewed by your actions 1 thisalfo our S .viour makes 
 another figne of a renewed heart,cJ^4/A.7.2o. By their 
 workes youjha/l know them ^thzt is, by their anions. 
 Now every thing is known: by his anions • therefore 
 examine your feives what are your anions, arethey 
 theaftions of the regenerate part, or of the unre^cne- 
 rate parte 5 are they holy a&ions, or are they uncleane 
 a<5Hons?by this you may know whether you be hea- 
 venly-minded or no. Now this muftneceiTarily fol- 
 low the other two: for if the heart be renewed, then 
 there will be heavenly affections in it towards God, 
 and fpirituall things, and if heavenly aflfc<5Hons 5 then 
 there will be heavenly fpeeche$5for thefeflow horn 
 heavenly affe<Sions-,and if there be thefetwo, then 
 there muft needs be holy a&ions thei efore < ur j'avi- 
 ourfaith, Luk.6. 45. AfoodmAnortofthcgecdtreafure 
 of his heart bringeth jorthytoc-. /r/^rhat is, if the heart 
 have in it a trc>fuie>f heavenly affvfiions, andf 
 ches, if cannot be but it will fend f^rth good anions 
 in the life. 
 Marke 5 The fift and laft figne whereby you may examine 
 
 your 
 
The Doctrine of Mortification. 
 
 "3 
 
 your felves, whethcryoubeheavcnly-mindedorno, 
 is, by examining your fclvcs how you ftandaffefted 
 towards hm that leeks to take thcfeeaihly members 
 from you; how you Hand affefted with him that re- 
 proves yen for your earthly*mindednes. This isafign 
 that Ptnl gives of an unfound heart, 2 7/^,4. 5. The 
 time will come that they will not endure wholfomedottrinc 
 
 that is, they will no: endure the word of reproofe,but 
 will be ready to reviiethem that (hall reprove them : 
 andtherefore he addes^that they fiall heap etc themfelves 
 Teachers-, they (hail affeft thole that (hall fpeake foas 
 they would have them. Now thisis a figne of earthly 
 mindednefle, when they are offended with him that 
 (hill reprove them for their finne* for if men reckon 
 thefe members as a part of themfelves, then you can- 
 not touch them but you muft touch their lives, for 
 thefe are a part of their life - and if you feeke to take 
 thefe away, you feeke to take away their lives : now 
 what man will be contented to part with hs life f Ir is 
 a principle in nature that God hath implanted in eve- 
 ry creature,to love their lives ; but if you account them 
 no: as a part of yourfelves, but as y, urenemics,then 
 you will account him as a fpiiituall fiend that fhalj 
 helpe you to flay them ; for who is there that will not 
 love him that fliall htlp him to flay his enemy i Ther- 
 fore ifthe heart be heavenly difpoicd^he reckons them 
 as his enemies^ but if hebe renewed,he accounts thrm 
 as a part of himfelfe : therefore examine your felves by 
 this, whet her you be heavenly-minded or no> 
 
 The Vfe of this that hath beenefpoken, is for ex 
 hortation unto all thofe that are heavenly-minded : 
 
 R Let 
 
 1 Tim. 4. 3. 
 
 Vfe, 
 
H4 
 
 The Dotfrlne if Mortification. 
 
 Rcv.iaii 
 
 Simile* 
 
 Thelcaft 
 finnes to 
 
 be avoided* 
 
 Let rate now exhort fuch to perfevere inheavenly- 
 rnindedneffe,let th.m labour to grow every day more 
 heavenly- minded thananother^f-v. 22.11. Let them 
 that be holy, be holjfiill : that is, let them be more holy, 
 let them labour to grow in heavenlie-mindednefTe, 
 let them labour to keepe their hearts purcfromthis 
 earth' y mindednefle^becaufeit will foile their foules : 
 for all finneisof a toiling nature* it it enter into the 
 heart, it will leave a fpot behind it : now wee know 
 that if a man have a r.ch garmenc which hee fcts much 
 by, he will bee marvellous carefull to keepe all kinde 
 of greafc and fpots out of it . f o it fhould bee a Chri- 
 stians duty to labour to keepe all foile out of his foule, 
 bocaufe it is a precious garment>and the refiding place 
 of the Spirit : we know that if a man have one fpot in 
 his garment, it makes him out of love with it,and then 
 cares not how many lights upon it ; fo it is with finne, 
 if thou fuffer thy heart to beefpotted but with one 
 fiflne it will worke carele r n:fle in thee, fo that hereaf- 
 ter thou wilt not much care what fihne thou commit, 
 nor how thy foule is foiled : therefore it behoves you 
 to keepe your hearts from every finne, and to make 
 Confeience of little finnes. And fo much the rather, 
 becaufe the glory of God is engaged on your conver- 
 fation ; if thou (halt foile thy feTfrwith any finne,'hat 
 bath taken upon thee the profefflon of the Gofpell, 
 God will becdifhonoured, and the Gofpell will bee 
 fcandalcd : Again, keep thy heart, becaufe God rakes 
 fpeciall notice ofallthya<5iions ; as for dogsandfwinc, 
 as for the anions of unregnerate men, hee regards 
 them not s becaufe his glory is not engaged upon their 
 
 con- 
 
The Do if fine of Mortification. 
 
 i»5 
 
 converfation, he cxpe&s nothing from them; but as 
 for you, he takes a particular notice of all your ani- 
 ons fpeeches, and behaviours, and therefore you 
 fliouldbee marvellous carefull over your hearts. A- 
 gaine, looke unto fecret finnes, becaufe he is the fear- 
 cher of the heart 3 let the fearc of God fet in order e- 
 very facultie of your foulcs to keepe out every finne, 
 every evil! thought,becaufe he takes fpeciall notice of 
 it. Andthatlmay the better prevaile with you,I wi;I 
 briefly lay downe fome Motives to move you to keep 
 this diligent watch over your hearts. 
 
 The lift Motive to move every Chriftian to con- 
 time and grow in heavenly, mindednefle, is thisybe- 
 caufe by thti meanes he may be Me to doe every good work. 
 2 Tim .3.21. ffa man therefore fttrge hi mjelfi, he [ball be 
 avejjeliof honour^ jit for every good worke : chatis,if he 
 labour to rid his heart of carthly-mindedncfTche (hall 
 have a new life put into him, whereby he fliall be able 
 to performe holy duties in another manner than be- 
 fore, Now what isthercafonthat there is fuch com- 
 plaint among Chriftians that they cannot pray, and 
 are to dull and fluggifh in the performance of holy 
 duties, but becaufe they have not rid their hearts of 
 earthly- mindedneffe? What is the reafon that there 
 is fo much Preaching and fo little pra&ife; andfo 
 much hearing, and fo little edifying ; but becaufe men 
 arc carrhlv- minded* If they would purge themfelve** 
 of this car fy-mindednefle, it is-unpoflible but that 
 there woula be more fpirituall life in them,in the per- 
 formance of fpirituall duties. Therefore if it were for 
 no other caufe but this, that you may be inabled unto 
 R 2 every 
 
 Secret fitt 
 to be look- 
 ed MM* 
 
 Motires to 
 keep watch 
 oyer our 
 hearts. 
 
 X 
 
ii5 
 
 The Doctrine of Mortification, 
 
 % 
 
 iam.x,u. 
 
 Heb.13.*, 
 
 3 
 
 lam. J. 16. 
 
 every good worke and holy duty, and that you may 
 kcepe in you your fpiri uall life, fueling and moving, 
 labour to keep thy heart cleanefrom fin. 
 
 i he fecond Motive to move Chriftians to grow in 
 heavenly m ndednes 5 is,becaufethat by this, Godisho- 
 nourtd^ I fay it is a glory to God if thou keep thy heart 
 cleane: Now what man is therethat would not wil- 
 lingly gloriffe God, who ftuckenot to give Chrift for 
 him i It is a glory unto Cod when the Profcflbrs of the 
 Word live a holy life 5 for what is the nature of the 
 Word but to clenfe i now when it worketh nor this 
 effeft in them,or at lead when it appeares not in them, 
 it doth detra&from the excellency of the Word. The 
 Apoftle hyes downe the nature of a true Chriftian, 
 I &m* 1.2 1. Pure Religion is this, to keep ones [elf c unjpotted 
 of the wortd-fhzx is,a fpotlefle life is that which beft be- 
 feemes a Chriftian man thattakes upon him the po- 
 fcflxon of the Gofpel^and that which brings much glo - 
 ryuntoGod is ablamelefTeconverfafion : and to this 
 end the Apoftle exhorts,Z^/(fiith he) your converfti* 
 on be without covetoufnes^Heb. 13.5. as if he (hould fay,an 
 unfatiable defire doth detract from the glory of God 1 
 therefore letthis move men to be heavenly minded. 
 
 The third Motive to move every Chriftian to grow 
 inheavenlv^mindednes,is,bec2ufe/^w^^/^^«7//^ 
 Goa in prayer: /am^.\6. the Apoftle faith^that ThepK.y- 
 erofafaithfitllman availetbmuchjfit be fervent: that is, 
 it hath a great force with God fora 'blcffing: Now this 
 fhould be a marvellous encouragement tokeepethe 
 heart cleane, in regard of the grdtneceffitie that the 
 Church hath cf our prayers-; and therefore if wee 
 
 would 
 
The Dottrine ofUMortificatiot, 
 
 117 
 
 would notforourfelvesprev-ilewich God, yet in re- 
 gard of the great need that the Church (lands in at 
 this preferrt wc /hould be moved to doc this cfjeie. 
 
 Bur you will fay, that we are but fe w, or uh t f am obktl. 
 
 pne' 7 and how can we be able to prevail? thus vtfith 
 God ? 
 
 To rh!s I anfwer, Grant that yoj be but a few.yet a Anfiv. 
 few m y doe much good ; E^e/fr, 22.50. fpeaking of E5tck.23.30 
 the deftru&ion of Ierufalem y I fought, faith the Lordfor 
 a mm toflandin the gap^and there was none : He fpeakes 
 there in the lingular number, if there had bin but Que; 
 that is, bat a few, they might have prevailed much 
 with God : folfay unto you, though we be but a few, 
 yet if wee keepe our hearts pure, we may doe much 
 with God; nay, though thoube but a paiticularper- 
 fon, thou maift prevaile much with God $ as Mofes did 
 for the Children of ifrae! .• whena damme is new bro- 
 kei;,the carting in c.-f a little dirt will hinder the courfc 
 of water,butifi benptholpen intime frwill no te a- 
 fi!y be ftopt ; f o in time a few may pTH^ht a Tu^p*- 
 ment; nay, fuch a lodgement asothdl&iiemajrde- 
 ftroy a whole Laad ; if thehcarr bccrti]y4an&ifieJ.. 
 it h.th a great force with God: Agaiifi, amanHat 
 would pray, if he doe not fpeake, butjRl.ny tim<s£he 
 h forced to fend forth fighes and grones unto God, ■: 
 this is of great power with God h but if hepowreout \ 
 his heart in voyce ? it hath a greater force: and there- j 
 fore the Wife-man faith, thax the words of tke'Hgkteow ' 
 art precious-, that is, of great worth with God : and j 
 therefore let this move men to bee heavenly-min- t 
 dcd. - 
 
 • R 5 HOW 1 
 
nS 
 
 HOW 
 
 TO MORTIFIF 
 
 FORNICATION. 
 
 Co t O S S I A N S 3.?. 
 
 Mortife therefore jour members which are upon the earth, f*rni- 
 cation ftncleanHeffejnordiitate affeUion y evill concuftfcence, 
 and covet oufrteffe, which u Idol atrie. 
 
 Having handled ingeneralltheDodt 
 &rine of Mortification, according to 
 c Method of the Apoftle>I am now 
 come to defemd to theconfidering 
 of particulars, asthey are laid downe 
 ,n my TextffUid would fpeak of them 
 in the order as they are ranked by the holy Spirit, but 
 that the affinity and neereneffe betwixt three of thefe 
 fin , namely Fornication,Vncleanneffe,and evill con- 
 cupiscence, makv.s me to confound them, and promif- 
 o-.oufl. torn ngk them together. Letustherforecon* 
 fider firft of the nature of every of thefe fins particu- 
 
 larly 
 
How to mortifie Fornication. 
 
 HP 
 
 lirly by t'iem^lvcs 3 and afterward make feme ufe and 
 application r our ic Ives of them altogether. 
 
 The Do&rine that arifes in generall from thefe 
 words, is, That 
 
 *All Vncleanneffe is a thing God 'would have mortified 
 and qui f e deffroyed out of the hearts that hec would 
 dwell in. 
 
 All fii'.hincfle an J uncleannefle is a member of the 
 old man-, now in fuch as Chrift dwels in, the old 
 man is crucified, he is dead with Chrift ; now he that 
 is- dead with him. is freed from him : and;.gaine, hee 
 that is in the fecond ^4dam % hath power to mo tifie 
 the members of the old man. All Gods children muft 
 be purified and cleanfedfiom all pollution, as the A- 
 poftle exp: efiely commands us, Eph. •$ . i » Be yt follow- 
 ers of God as deare children •• thr,t is, be ye like unto God 
 your Father, as children refemble their naturall fa- 
 thers; now God is pure and holy, therefore muft ye 
 befoalfo: andthenitfollowes,^/^. But Fornica- 
 tion, and all rncleanneffe^cr Cove toufrtejje Jet it not be once j 
 named amongfi • you, as becornmeth Saints : that is,Iet all \ 
 fuch filthinefte bee fo farre from you, as never any 
 mention bee made of itamongftyou j ifit/houldby 
 chance enter into your thoughts, bee furero kill it I 
 there, let it not come no farther, never to-thc naming j 
 of ii : As it becornmeth Saints ; that is, holy ones, Gods 
 children and peculiar people, icwereunbecomnaing, 
 and a great (hamc to them to be uncleanc,to be unlike j 
 G^theirFather, who is holy. In like manner, he ex- j 
 horts us t$ clcanfi our [elves from aU filthineffe ofthejlejl) l 
 arid $irit#erfeBingholines in the f tare $fGoa 7 % Cor.j.i. 
 
 that 
 
 Detifr. 
 
 EphcC^r. 
 
 1 / 
 
i2G 
 
 How to mertifie Forme at ion. 
 
 Dotf.i. 
 
 Fornicati- 
 on what a 
 grievous 
 finne* 
 
 Pro. 1. 17* 
 
 j Cor.*. 9. 
 
 
 that is, Ltt us purifie our hearts from the corruption 
 of luft and concupifcence which istherein, ftriving 
 to make perfect oiu hoi ncfie in the feare of the Lord: 
 and fo more fully alfo in 1 ^^4.5,4, 5. he fets down 
 the particular unclcannefles (hould be abstained from, 
 and mentions two of the very famefpokenof in my 
 
 j Text :namely 5 Fornication 5 andluftofconcupifccnce: 
 the words are (for they are worthy your marking) 
 
 : This is the will of God, even your fanclifcation, that jeu 
 fhould abftaive from Fornication : that every one of you 
 
 \ fhould know how to po(fejfe his vefjellin fanclification and 
 honour ^notint he lufls of concuft^ence^&c .md therefore 
 we ought tomortifieanddeftroy allthe filthines that 
 is in our hearts, if we would be accounted Gods chil- 
 dren, and have his Spirit to dwell in us. 
 
 But that for the generall : we come to Particulars, 
 and will fpeake of the firft finne that is named in the 
 Text, Fornication : whence the point of Do<Srine is 
 this, That 
 
 Fornication is one of the fiunestkit are to hee mor- 
 tified. 
 Fornication is a fin betweenetwofingleperfons, 
 and in that it differs from Adultery : and although it 
 be not altogether fohainous as Adultery, becaueby 
 it the Covenant of G o d is no violated as by the o- 
 ther fpoken of Prov.i. 17. neither findeweethepu- 
 niftiuient abfolutely to bee death, yet it is a grievous 
 finne, and to bee feared, inthatitful>jedsthofemen 
 that arc guilty of it, totheCurfeof Uodand dam- 
 nation: for the Apoftlefaith, 1 Cor. 6 9. No Forni- 
 cator fhali enter into the Kingdome of Heaven, It de- 
 prives 
 
How to mortifie Fornication. 
 
 121 
 
 prives a man of happinctfe,banifli s him outof Gods 
 Kirgdome intothedcminionof the Devill, ardtcr 
 ] itorics of hell, never to be exeirptedhom theinto 
 lenble torments of Gods eternal] vengeance. But to 
 
 i Jay open the hainoufneffe of this finne, wewillcon- 
 
 | fider rhefc fourc Things : 
 
 of it. 
 
 Firft, theSinfulncfic 
 
 Secondly, the Pun fliment 
 
 Thirdly, i he Danger. 
 
 Fourthly,the Deceitfdneflfe 
 
 Fir ft, the (jnfulncjje of this finne of Fornication 
 appeares firft in gieat contrariety that it hath with 
 Gods Spiiit, note than all other finncs. Betwixt 
 Gods Spirit and every finne, thereisacertainecon- 
 traiicty and repugnancy, 3s in nature vve know there 
 is betwixt heate and cold; now in allcontratiesan 
 intenfe degree is more repugnant thanaremifle, as 
 an intenfe heat is more contrary thanahea inalefTe 
 degree 5 fo it is with Gods Spirit and this finne, they 
 are contrary in an intenfe degree, and therefore moft 
 rep gnant unto- for the Spirit delights in hohnefle, 
 and t( is finne in nothing but filthineiTc ; that is pure 
 and undefiled, but this hath a great deformi y in it, 
 and therefore confequently mui needs be od ousin 
 his eyes. BefiJes, this is contrary to our calling, as 
 the Apoftlefaith, iTkf^.-j. For God hath not ailed 
 U6 unto unclcanr,e(fe> but unto bolimft. 
 
 Againe, it cai.fcs a great elongation from God, it 
 m~ke$ aftrangeneffcbeiweeneGodand us; all finne 
 is art averfion from God, it terms a man quite away 
 from him, but this finne more than any other, itis 
 
 S more 
 
 Thefiirful- 
 ncflc of 
 Fornicati- 
 on. 
 
 t Thef.4.7. 
 
122 
 
 Bow to mortifit Fornication. 
 
 Ro».i.»i a 
 
 Eccl. 7. itf. 
 
 Pr3.21.i4. 
 
 I more delighted in, we have a greater delight in the 
 a&ing of this finne than in any other, and therefore 
 it is a moft grievous finne. 
 
 Furthermore, the greameflTe of this finne appeares, 
 in tha it is commonly a punifhment of other finnes 5 
 accjrdingtoihatof theApoftle, Rom. 1. 21. and 34. 
 compared together, where he fair > Becaufe that when 
 they knew God, they glorified him not as God y neither were 
 thankefull y but became vaine in their imaginations, Sec. 
 wherefore God a/Jo gave them up to 'trtdeanntfse, through 
 t '>e luffs of their own hearts, to dijhohour their own bodies 
 bctweene themselves. To the i nr: purpofe is that of 
 the Preache; , Ecclefq 26. where fpcaJiipg of the enti. 
 fing Woman, tvhofe heart is fmres and nets, &c he iaith. 
 Who fo pleafeth God [hall ejeape from her, but the finner 
 Jhall bee taken by her : th t is,whofoever commirteth 
 finne {hall in this be punifbed,that he (hall be entrap- 
 ped an J enlnared by the fubtile enticements of the 
 diflioneft Woman. So alfofVw. 22.14. The Monthof 
 (trance women is a deepepit, he that is abhorred of the Lord 
 fl)all fall therein : N >w allfin of this kind, andconfe- 
 quently finner^ are abhor red of the Lord, and there- 
 fore he will punifh them in letting them umble into 
 this decpe pi' of <i range women here and hereafter 
 without repentance imo ■thebo:«omlcffepitof ever- 
 ! aftmg dift utfion : A> long as the Lord lookes for 
 any f uit of any m n, hce keeper him from this pi; : 
 but fuch as notwithftanding all his watering, pruning 
 and drcfling, will brine^brth no fruit, w-ith thofe the 
 Lord is angry, they (IhU fall into it. Now as in a lad- 
 der, or any thing that hathftcpsto afcend and defcend 
 by, 
 
How to mortifie Fornication. 
 
 »*? 
 
 by, that ftayreunto which another leads, muft needs 
 be higher than the 1 eft ■ (o in fin,t hat finne unto wh-ch 
 other lead, as to a punifhment, muft needs be greater, 
 and of an hi: her nature than the other : and therefore 
 this finne is a moft grievous fin. 
 
 Betides thehainoufnefleof thisfinneapperres, be- 
 caufe itlayes wafte the Confcience more than other 
 finne, it quite breakes the peace thereof s nay, it fmo- 
 thersand quenches Grace.The Schoolmen call other 
 finncs, hebuudinem fenfus, a dulling of the fenfes ,- but 
 this an extinction of Grace : other finnes blunt Grace, 
 and takes off the edge, but this doth as it were quite 
 extinguifli it : It makes a gap in the heart, Co that good 
 cattcll, good thoughts, and the motions of the Spirit 
 may runne out, and evill cattcll, noyfomelufts, and 
 corrupt cogitations may enter in,to poffefle and dwell 
 there, and therefore it is agrievous finne. 
 
 Laftly ,the greatneffe of thisfinneappeares,becaufe 
 ir delights the body more than any other finne doth $j 
 and therefore the Apoftlc in i Cor.6. draweth moft of 
 his arguments, to diflwade the Corinthians from the 
 finne of Fornication, from the glory and honour off 
 our bodies ; as that the body is not for Fornication, but] 
 for the Lord, Ver. 1 3 . And th t our bodies are members of\ 
 Christ, Ver. 1 $ . The Temfle* of the Hoi) Ghost, Ver. 1 g 
 A e bought with africe y Ver. 20. and then concludes , 
 Therefore glorifie God in jour bodies: and foin jnothe 
 place it is faid, We ought to ptjfejfc our vtfftls in honour : 
 Now there can be no greater meanes to diflionour the 
 vcflels of our bodies, than to pollute them by this fil 
 thy finne of Fornication. 
 
 S_2 Secondly, 
 
124 
 
 How to mortipc Fornication* 
 
 The pu- 
 niihai:nt 
 ofForni€i 
 rion. 
 
 Hefci3 4 
 
 2 
 xipet. i 9, 
 
 Jo. 
 
 Secondly, the hainoufnefTe of thisfi me will bee 
 the bet er feene if wee confider the fearefull punifh- 
 ,men of it, which becaufc men are more af aid of the 
 evill of ptmifh neat than of the evill of finnc,is there- 
 to e Jet down to be the greater according to tbegreat- 
 n fife of the fin it Telfc : a> may appea.eby thefetwo 
 Reafons: 
 
 F rft, Goi Hirnfelfe takes th:puni(hment hereof 
 into h sown hand; for fo faith the Ap ftle, Heb t \$. 
 4 i Whoremongers and ^Adulterers God will j ud^e : r h ac 
 Q o d Himfclfcwillbethelu-Jgeof allmen, for the 
 godly ind ed itfhillbebeft, becaufe he is righteous 
 <nJ will rcn 'ertotbemaCrowne; bur for the wic- 
 ked, It is a fearefall thing to fall into the hunds of the li- 
 ving God. 
 
 i Againe, God referve* fuch filthy perfons for an - 
 hr v,e judgment, ace ^rdingtotha of Peter, 2 Pet. i. 
 9> 1 o. 7 he Lord kno&eth how to d liver the godly out of 
 temptations , and to refcrve the unytfl unto the day of\udg- 
 ment to be punijhed^ but chiefly them that walke in the 
 luffofuncleannejje. And this i> manifeft n thac feare- 
 full and grievous judgmen: hce brought upon the 
 Children of IfiaeiinthcwildcrnefTe, when asthere 
 fell in one day th ee and 'twnty thoufmd for the com 
 rait ing of this finne, j Cor 10.8. So God pjnifhed 
 Ruben fo his finne, in that hereby he loft his Excel- 
 lency , Gen 49 4 ;ndb !o(ng this ru j loft thtee things 
 which belonged to his b rth- right jS hee was the el- 
 deft : Firft , the kingdome, which was given to Udah : 
 Secondly ,thePricft-hood,wh c ! * Levi had. Thirdly, 
 the double portion, which his Father btflowed on 
 
 _____ hfeph. 
 
Hotv to inert i fie Fornication 
 
 125 
 
 r oyph. Fur her, Sichem and tSmmcnztto for their fil- 
 thi icfle in th s kjide w^rc tjken away fuddenly: 
 A-id how vva Davtd p ni^H , tho gh th- dare 
 Chill of Gv d j the fword fiijl never depart from thy 
 houfe, ejre See alfd v hat g ievousj jdgements the 
 Lord threatens to them th it At ill commit this finnr\ 
 P/0i/. 5. 8, 9, 1 o, T 1 . Remove tby way fane f ow ber, 
 (meaning theftrange woman, or Ha 1 t) andceme^j 
 not nigh the doore of her houfe - y left thou give thine honour 
 unto others, and thy yeares nnt 9 the truell \ Left grangers be 
 filled with thy wealth, and thy labours bee in the houfe of a 
 granger . ani thou mourne at the lafl^ when thy fltfh and 
 thy body is eonfumed } &c. Soagaine^^ 6^i> Who fo 
 commttteth adultery deftroyeih lis owne foule : and Prov, 
 5.5. Her feet gocdoivn to death , Lerfieps tike hold on hell : 
 as who (houl J fay, there is no efcapi g death but by 
 fliunning her, if not death temp orally ctfurely death 
 e:rrni!I: n iy, -if this will nor fright you, thercisno 
 e/caping btwefene hell and her, Bcfides, asinthat 
 which is good, the more a man delights, themorc 
 comfort ic will bring him ; according to that in Prov. 
 3 .4. Let not mercy and truth for fake thee ^fofialt thou find 
 favour and good under ft an dtng in the fi^ht of God an J 
 'Jt>tan . fo on th? contrary, thofefins wherein a man 
 mod delights, bring grcateft pumfliment unto him, 
 as you may fee in the puniflment of Babyb» t Rev. 18. 
 7« whereitisfaid, Hwrnuch (he bath glorified lerfelfe 
 and lived delicioufty % fo much torment and firrow give her 
 Thu> then yee fee the gricvoufneffe of thepunifh- 
 rnent proves the fiane it felfe to be morehaynOuS and 
 fearefull. 
 
 S ? Thirdly, 
 
 10, l j 
 
 Pro v. £.33. 
 hi- 
 
 Pre.j.4. 
 
 Revel 187. 
 
 • 
 
125 
 
 Bow to mortifie Fornic Alton. 
 
 , 3 
 
 The dan- 
 ger of for- 
 nication. 
 Pro.23,i7 
 
 
 Proy, %, 19, 
 Ecc). 7. »*. 
 
 Nch. 1^6. 
 
 Simile. 
 
 Thirdly, the hainoufnefle of this finne wilhp- 
 peare, it we confidcr the danger thercofymd difficuj- 
 tietogetou:, when wee are once fallen into ft. The 
 Wife-man faith, Prov.23.2j. Awhoreis adeipeditch^ 
 and a Jl range woman is a narrow pit. N ow as it is almofl 
 I impoflible for a man in a deepe ditch, or a narrow pit 
 to get out without fomehelpe from another • foisit 
 altogether impoflible for one thit is fallen into this 
 finne of Fornication, to free himfdfe from it, with- 
 out the fpeciall affiftance of Gods grace helping him 
 thereto: and therefore it is faid,Piw,a.i9. None that 
 goe unto her returne againe, neither take they hold of the 
 paths of life : therefore alfo is, Ecclefj. 26. ha heart's 
 faid to bee /hares and nets, in refped of the entangle- 
 ments wherewith fhee entrappeth her followers $ 
 and her hands to be as bands, inrefpc&of thedifficultie 
 togetloofcdfrora. This finne befoued Salomon, the 
 wifeftamonft mcn,Neverthelejfi even himdidoatlandifh 
 women caufe to finne, Weh. 13. 16. S >alfo didit be- 
 witch Sampson, the ftrongeft amongftmen, one that 
 was confecrated and fet apart as holy unto God, even 
 he was overcome hereby, as wemay reade, ludg<\6. 
 We know by experience, as a man that is tumbling 
 from the top of an hill, there is no (laying for him till 
 he come unto the bottome; fohethat hath once ven 
 tured upon this deepe pit, andbeginnestoflideinto 
 it, there is no ftay'ngof him till he bee utterly loft 
 in the bottome thereof \ or as a man in a quick- 
 fand, the more hee fti res, the faftcr heeftickesin, 
 and finkes deeper; To it is with him that is onceo- 
 vertaken with this filthy finne, the more hceftiires 
 
 in 
 
«.-«* 
 
 Hwto rnortifie Fornication, 
 
 127 
 
 in it, the faftcr bee ftickes, and harder will it bee 
 'for him to get out. Therefore wee conclude this 
 ffinne is a moft f.-arefull finne, and hard to bee over. 
 Icome, or left off, if once accuftomed to the delight 
 ^hereof. 
 
 Fourthly, the hainoufneflc of this finne will bee 
 dif overed, if wee confider the dcceitfulnefTe of it : 
 t will (o pewitchus, that wee will hardly beeper- 
 fivaded that it is a figne; now if wee Will not be- 
 leeve irtobcafinne, much leffe will we becbrougbt 
 to leave ;he fweetneffe of it, to forfake the plea- 
 fure weefindeinit. Befides,theDevil!,that old Ser- 
 pent, hee comes and tells it is either no finne at all, 
 or elfe but a fmall finne, and may bee eafily left $ 
 wee may turne from itwhenweepleale- andfo he 
 dandles us till wee grow to fuch an height, as wee be- 
 come infcnfiblc and hardncd in it. Here therefore I 
 will lay downe the deceits that Satan ufech to beguile 
 us in this fin, which being dete&ed, we may the eafi- 
 lier fhunne and avoyd this deteftable and bewitch- 
 
 ing uncle-inneffe 
 
 The fi ft deceit wherewith Satan ufeth to beguile 
 us, is, Hope of Repentance-, wee thinke wee can repent 
 when wee lift, that, that is in our owne power, for 
 God will upon any of our prayers be heard of us $ 
 heaven-gate will be open at firft knocke ^ and there 
 fore Tic commit this finne to day, and to morrow be. 
 take my (elfe to my prayers,and all (hall be well. But 
 beware of this, left you be deceived, God will not be 
 mocked ; if you will finne to day, perhaps you (hall 
 not live to repent till to morrow ; or fuppofethou 
 
 d>ft 
 
 4 , 
 
 rhedeceit- 
 fuln effect 
 
 fornication 
 
 Deceits of 
 die Dcvill 
 difcovcred. 
 
 Deceit u 
 
 Hape ®f 
 Repeo* 
 
n8 
 
 How to mortifie Forticatto*. 
 
 Dcu.t^.r*. 
 
 doft live, yet he that is unfit to day, will bemorcun- 
 
 i fit to mo: row; God cannot endure a man that will 
 
 1 fall intothefjmcfinneagaineand3giine,for heftiles 
 
 it, Dent. 2p. ig. addin^dmnkenncjje to thlrH • that is, 
 
 never leave drinking till wee bcathirfl; againe: that 
 
 I whish fhould extinguifb and abate our thrft, Umade 
 
 themeancs toincreafeandenflameit. Now what pu- 
 
 ! nifhment followes fu:h as do fo, you read in the next 
 
 , vcrie, and 'tis a feuefull punifliment-, The Lord will 
 
 j not fpare him, and then the anger of the Lord and his jea- 
 
 loufte ftall fmoke agninfl that man, and all the carps that 
 
 iare written in this booke ft ill lye upon him, and the Lord 
 
 ft aH blot out his name from under heave* i who is there 
 
 among you that would not be terrified at this [en 
 
 f tence? Surely his heart is of Adamant, nothing can 
 
 1 pierce it, if this do h not: 'tis a f carefull thing to fall 
 
 i into the hands of theliving God : Beware thenofdo- 
 
 ing thus, goc not on in finne upon hope to re pent at 
 
 your pleafure, left before you minke it rime for your 
 
 pleafure to do it in, the hand of the Lo d be (} retched 
 
 out upon thee, and his jealoufiefmokcagainfttnee, 
 
 or oneof fif not v '.ll) his curf slight upon th^e. A 
 
 man would take it ill if his neighbour ihould wrong 
 
 him today, andasfoone as he had doneaske pardon, 
 
 and yet wrong him againe the next day inthefimc 
 
 kinde, and then aske pardon againe, and fo thethird, 
 
 and fourth, ar.d forward 5 even fo it is with God, wee 
 
 fall into this finne to day , and perhaps might be^ge 
 
 paidon of him,yettamorrovvc mmitrhelami finne 
 
 over againe, as if wee had asked leave to finne the 
 
 freer; rake heed of this, doc no: bletfe hy felfe in 
 
 thy 
 
How tomortifie Fornication* 
 
 129 
 
 thy hearr, faying, I fh;ll have peace,or 1 (hall repair 
 when I lift, for fearcleaft God patently blot out thy 
 name from under heavi n. 
 
 Againc, Hope of after-repentance doth lead many 
 men on to die commiflion of this finne • they hope 
 they may repent before death, ic is a great while till 
 this come, therefore time enough to doe thi> in. But 
 this God hath threatned, you heard even now in the 
 place above mentioned, I pray conflder of it, Balaam 
 his deiire was but to dye the death of the righteous, 
 therefore hec peiflied among Gods enemies j he dc- 
 fired it, and whileft he remained onely defiring.with ■ 
 our any labour to livethelifeof the righteous, God 
 juftly punifiied him with an utter overthrow : as he 
 did with thofe, E(ay 2%.i?. whofaid, Weebavemade 
 a cov want with deaths and with hell are wee at agreement ; 
 when the overflowing (courge jhall faffe through, UjljaU 
 not come unto us s ThJe men thought all fure, nothing 
 could come to hurt them,they are js well as any man 5 
 for they had an agreement with hell and death, nei- 
 ther (houldthe fcourge meddle with them rbutthefe 
 were but their own thoughts, they reckoned without 
 thcirhoft, asweufe to fay ^ for fee what God faith to 
 them, verfe 18. Tour Covenant with death frail bee d 'fa- 
 nulled, and your agreement with hell jhall not (l.ind ^ 
 when the overflowing fcourge frail faffe through, thenyee 
 frail bee trodden downc by it ; They might contrive, but 
 he will difpofe : though they did drinkc all well, 
 and hope for peace and qiuetnefle, yet he would dif- 
 anull their covenant, and breaks fftheirag; cement, 
 fo thattheover-flowingfeourge, that is, f t ddendc- 
 
 T ftrufiion 
 
n { 
 
 How to mortific Fornication 
 
 Ephc.4« >9« 
 
 ftru&ion fhould t.keholdof them, andutteilycon- 
 found them. u4mmMga\ng to his brother Abfalom's 
 feaft, little thought to have beene fo loone cutoff-. 
 Sicbem preparing himfelfe for a wife, never thought of 
 a funerall^ neither is it likely that Korah and his com- 
 pany th jught their tent-dores fhould be their graves ; 
 1 warrant you they hopd for repentance, yet this Hid- 
 den deftru&ion tookeaway all poffibilicy of repenting 
 from them. God threatnech fuch, £^£.24.13. Be. 
 caufe I have purged thee and thou rvafi not purged,thouJhalt 
 not be purged from thy filthinejfe any more, till I have cau- 
 fedwy fury to rest upon thee. And indeed we cannot re- 
 pent unlefle God fends his Spirit into our hearts, and 
 he will not fend his Spirit into fuch a heart as hath 
 filthinefTe in it: Will any man put liquor into a glafle 
 where Toads and Spiders are i much leflfc will Gods 
 Spirit come into a heart that is uncleane. 
 
 Befides, fuch a m n as is nor purgedfrom hisun- 
 cleannefTe, of himielfe is moft indifpof d to 1 epen 
 tance; he is without feeling, as it is Ephcf^. 19. who 
 being pajl feelin£,bavc given them f "elves over unto lafcivi- 
 cufmjfe, to worke all uncleanneffe with grcedinefje : Now 
 fuch' a man as hath no.fcnfeof his miiery, that cannot 
 fccle his wretched condition, but isinfenfibleofhis 
 corruption, he can never repent; for as the Apoftle 
 faith, 2 Pet. 2.14, he cannot ceafefromftnne 2 and where 
 I there is no leaving off, and forfakingrofinne, there 
 I can never be any truerepantance. 
 
 Laftly, God refufcth fuch a man, he will not en- 
 dure to hejre him ifhee fhould begge repentance at 
 his hands ; and the rcafon is, becaufe h£ canno; begge 
 
 it 
 
Hw to mortifie Fornication. 
 
 J 3* 
 
 Deceits 
 
 Prefenc 
 impunii^ 
 
 it in finccntie 5 foi cue repentance argues a turning 
 from, and loathing or all finne : and therefore fuch a 
 purpofe as men ufe to have in the time of ex-remitie, 
 while the c oiTe is on them, that they will for(ake 
 fi ine, that they will not doe fl.ch and fuei a thing, 
 this I fay, w .11 not lervetheturne,itisnotfufficicnt 5 
 though they fhouldmourneandfcemetorepen!-, yec 
 God wJltiot accept it, forthevery beads may doe as 
 much ; as it is faid, Therefore fhall the Land moume> and 
 every one that dwelleth therein jh nil hnguifijvitb tbebcajis 
 of the fjeld^and with thefoivles of he avenge. Hof,\ j . 
 
 The fecond Deceit, wherewirhall Satan ufeth to 
 deceive men, is, Prefent impnmtie: he labours to pcr- 
 fvvade us, becaufe wee are not prefently puniflied, 
 therefore God fees itnot, orwillnotpunifliita. all, 
 and therefore will goe on in our finne, anddJightro 
 wallow frill in our pollutions, according to that of the 
 Preacher, Ecclef.8. ri. Mecaufe (entenceag4intfanevill<\Ecck,$.ii 
 worke is not executed freedtly, therefore the hearts of the J 
 \onnts of men is fully fet in them to doe evilL Againft this 
 deceit of Satan, to prevent it, left wee fliould be ov, r- 
 taken thereby, let us remember thefe following con- 
 siderations: 
 
 Confider firft, that though execut ion be not pre- 
 fently done, yetpuni(hmen;s arc every where threat- 
 ned, and Gods threatning is as good a< payment ; his 
 Word is furc, and one title of it (hall not fall to the 
 ground unfulfilled : and when God begins topmifli, 
 he will make an end ; as it is faid, i Sam 3.12. In 
 that day I will fer forme againfl Elt } all things which I have 
 Jfoken concerning his hottfe $ when I begin, I will a!fo make 
 
 T 2 an 
 
 iSam.3 ii. 
 
*3 
 
 How to mortific Ferric at ion. 
 
 Rom?, i*. 
 
 an end: If he ftrike once, he need not to firikeany 
 more, hisblowes are lure, when he links, he never 
 nu(Tes,hisarrowes kill at firft (hooting^ 
 
 Confiderfecondie, that either a fudden judgement 
 (lull overtake them, and fo confound r.iem man in. 
 flant 5 or if it be delayed, then the fcare it fhould light 
 upon them, quire takes way the fweetnefle of the fin 
 they commit, and fo makes the finne it felfe a vexiti- j 
 on and punishment to them; or elfelaftly 5 if Godfuf- ! 
 fcrs them o run on in finfecurly, and without all \ 
 feare or remorie, he beares with them but that he may | 
 make his power knowne and eminent by bringing a 
 areat ju <gement on them at the laft : as the Apoftle 
 faith, Mom. g. 22. What if God mil ingtojhew his wrath, 
 and to make hispw r knowne, indured with much longfuf- 
 feringythe vejjel> oj wrath fitted for deft rucJiev. There is 
 a time, that the wicked muft be fitting, and be a pre- 
 paring for their deftru&ion; which once come, let 
 them be fure afterwards God will manifeft his pow- 
 er, will compenfate hismuchlong fufTering with the 
 greatneffc of the judgement hee brings on them : 
 Now, it is a fearefull thing, and a cangercus cafe, 
 when God fuffers a man thus to grow and thrive in 
 his finne,that fo his judgement may be i he greater. 
 
 Confider thirdly, i hat (uch go on in their fin which 
 hope to efcape ; bccaufe they are not prefentlypuni 
 flicd, they abufc the patience and long-fuffering of 
 God :Now, the manifestation of Godsatt ibutes, is 
 hisName, and who fo abufe rhem, take his Na/ne in 
 vaine j and you know, Cod wtll not hold htm guihlajji 
 that takcthhis Nameinvainc* Let fuch then as thus a- 
 
 bufe 
 
How to "tort t fie Fornication. 
 
 133 
 
 i\ 
 
 bufe the patience of God, thinke not that they (hall 1 
 eft ape rhe judgement of God, but rem ember to tike ! 
 into confederation that place of the Apoftle, Ront.i .4, j K *™* *' 
 5, 6. whereitisfa d, DefpifeJlibou^O man^ tkerhhtsof 
 hu goodneffe y and forbearance, and long fujftrng, not know, 
 ing that tbegoodnejfe of God leidethihee to repentance f But 
 after tby hardneffe and impenitent hearty treafurefl up unto 
 thy felfe wrath, againft the d>y of wrath, and revelation of 
 the righteous judgement of God • who will render unto every 
 man according to his deeds . He fliall afllircdly pay fore- 
 very day and houre that he (hall continue in his finne ; 
 God takes accoum of cveiy minute, and will when 
 he begins to render vengeance, repay it to the utmoft 
 farthing; every moment addes one drop unto the vi- 
 alls of his wrath, and when that is full,it fhall be pow- 
 red out upon them. See this in the Church of Thyatl 
 ra : Rev. 2. 1 1,22. / gave her fpace to repent of her forni- 
 cation, andfhee repented not . Behold, j will cafl her into a 
 bcd> and them that commit Adultery with ber, into great 
 tribulation, except they repent of their deeds : Became fhee 
 did not repent while (hee had time, therefore (lie fliall 
 have great tribulation : Let us confider 1 hen the fear- 
 fulnefle of defpifing Gods patience aod long diffe- 
 ring, and not thinke our felves in a good condition, 
 bee -life we goe unpunifhed, but rather let his long, 
 fuffering and goodneffc lead us to repentance, while 
 he giv es us fpace to repent in • 
 
 The third Deceit, whereby Satan begu les men, 
 h y prefent fweetneffe in fmne, the delight we tak e in the 
 afting of this fin .-there is a kinde of bewitching plea- 
 fure initj that ft eales away our hearts from holinefle 
 
 _____ T 3 3nrt 
 
 Rer.t.n, 
 11. 
 
 Deceit 3 
 
 Prefent 
 iwcetncfle 
 in finnc. 
 
*34 
 
 Horvtomcrtifit Fornication, 
 
 Objtcl. 
 
 1 
 
 Anfw. 
 
 land puritie, to deriie them with filthincflc &unciean- 
 "neiTe 5 for if we give never fo little way to the plcafure 
 and fweccnclfc thereof, it will bring us pretentlyto 
 the adirig of it. But for anfwer unto this, and Co pre* 
 vent being befoitcd with this dciightandfw^etnefle 
 in finne,take notice of the i ifuin^ con(ideration% 
 
 Firft, he that denies himfcUc in this fweetnefle and 
 delight, (hall not loofc thereby, he fha'l be nothing 
 prejudiced thereby, but (lull findea greater fweec 
 nefTe, and a far more. excellent kinde, z fweetnefle 
 inthercmiflicnof his finnes, and reconciliation unco 
 Iefus Chrift, a fweetnefle in the being freed and eafed 
 in the bi rden of his finnes and corruptions. 
 
 But iome man here will be ready to & y, k is not fo 
 eafie a thing to rcftraine ones lufts 5 it is a matter of 
 great difficultie and confequence, and of morepaines 
 and trouble than you fpeake of 5 why then doe you 
 bid us deny our felves in the fweetnefle of finne. 
 
 To this I anfwer ^Indeed it is true, it is hard at firft 
 to be overcome and brought in fubje#ion r yet in an 
 heart that is truly humbled, it may be mortified h and 
 if it once come to that, then it will be eafie to mode- 
 rate it,a,nd bring it under our command. 
 
 Secondly ,confider what Chrift faith,cfl/*/. 8 .18.// 
 J. I is tetter for thee to enter into life halt andmaimed, rather 
 than having two hands, or two feet ^ to bee caft into ever la- 
 fting fire: And indeed, how much better were it for 
 us f if we would cut off this right hand, or right eye of 
 delight and pleafurc in finne, and caft it from us, that 
 fo wee might goe to heaven,than having pleafure here 
 in this life for a feafon, to be caft into everlafting fire, 
 
 to 
 
How to mortific Fornication* 
 
 135 
 
 to have our part an J portion with the'Dcvill and his 
 Angells,which wee ftr.llbefureto have.if weforfake 
 not this filthy finne or luft and uncleanneffcjforthe 
 Apoftle ftith it often, and that peren ptorily without 
 exception,inmany of hisEpiftles, that No Adulterer, 
 Whoremonger \F 'or meat or } or uncleane ^crfon^c^mll enter 
 into the Kangdome of God. 
 
 Thirdly, confider the more fweetneffe and delight 
 wee take in this finne, the greater anguifh and torment 
 wee (hall finde in the renewing of our hearts, and ihe 
 more difficult it will be for us to leave it : B.fides, it 
 is a dangerous thingto take our fweetneffe fully, for 
 then perhaps wee may be fo befottcd therewith, as we 
 (hall hardly rellifh any thing elfe, efpecully the con- 
 trary vcrtue, which will fecme very bitter and diftaft- 
 full unto us. And therefore let us be perfwadednot 
 to adhere too much to the fweetneffe and delight 
 that wee finde prefent h theading ofthis finne, left 
 we become fo bewitched with it, as we never be able 
 to£>rfakeit. 
 
 The fourth Deceit, which Satan ufeth to beguile 
 m. n withal 1, is the falfcneffe of the common opinion cfrnoft 
 <men,andcimmn7dilujio^ofourcarr^/lreafon,unio\\hicl\ 
 it feemes either no fin at all, or elfe fo little as it need 
 not any great adoe be made about it : Mod men thinkc. 
 ofthis Cm fornicatio but a trick of youth, whofe bloud 
 heated with intemperance, muft haveforhething to> 
 allay its luft on. Now thefc two be incompetent Iud-, 
 i ges, both common opinion, and carnal lrcafon, and 
 are altogether unfit to judge of thenotorioufnefleof 
 this fin, but le: us bring ittothcballance oftheSan-^ 
 
 cftuarv, 
 
 Deceit 4 
 
 The falfc- 
 
 neflc of 
 
 common 
 
 opinion 
 
 andcarnall 
 
 icafon. 
 
i 3 6 
 
 Horvtomortifie Fermcation t 
 
 i ~ 
 
 Hope of 
 fccrccie* 
 
 dtuary, and then wee (hail fee the Iudge weigh of it, 
 jwee (hall fee it in its proper filthinefle and nativeugli- 
 nefle. No man that is guilty of it can defcernc its de- 
 pavitic for i he very coafcience is defiled byir;now 
 the Confcicnce is, ;s it were, the very giatfeof the 
 foule, and if the glafle be defiled, how can vie fee the 
 I (pots in the fouler and if thefe be not to be difcovei ed, 
 Ithen nothing is left whereby to judge aright of it 5 
 and therefore we muft needs be deceived in the per- 
 ceiving the filthinefle and hainouinefle thereof. Let 
 us therefore betake our felves to the Scripture, which 
 will (hew it truly in its proper colours, and then if we 
 ufe the meanes, God will afluredly fend his Spirit to 
 enlighten us. When ludas had but aglimpfeofthis 
 light opened unto him, how grcatthinkeyeejeemed 
 that fiftne tohim,wbich before hedurft commit bold- 
 ly for thirty pieces of filver, yetnowitdiivtshim to 
 defperation, and ptcflnt hanging himfelfe. We muft 
 pray therefore for the Sp'rit to enlighten us, thatfo 
 wee may fee the filthinefle of this fin, and be no more 
 deceived by it, as if it were either but a (mall finne 5 j 
 or hardly any at all, as many men thinke, and our car 
 nail reafon would peifwadeusunto. 
 
 The fift and laft Deceit, whereby our cunning ad - 
 verfary, the Devill, labours to beguile u c withall, is, 
 Hepe offcencie : Men commit this in p; ivarc,no fpefla 
 tors, no fecretaries (hall be intruded therewith 5 the in- 
 nermoft clofets,and mod retired roomes v arc the pla- 
 ces deftinated for this worke, and the time common 
 Ily, is the mod obfcurc and blacked feafon,the night - 
 and indeed not unfitly, for ir is a deed of d arkntfle . 
 yet, 
 
Hove to mertijit Ternication. 
 
 137 
 
 Mac £.4. 
 
 1 Sam* %• 
 
 yet, Jet all fuch as bee guilty hereof, let them lay to 
 heart thefe following considerations : 
 
 Coniider firft,though they bee never fo private and 
 fecret in it, yet God lees it . they cannot (hut ouc his 
 fepef, though they may the light of the Sunne ; hee 
 knowesit, and then it (hall bee revealed : that which 
 is fad of Almes, CMat .6. 4. may very truly be faid of 
 this;^ Father which feet h in fecret , hitnfclj % Jhall re- 
 ward thee openly : fo, God that feeth thy fecret Adul- 
 tery or Fornication, hee will reward it, hee will punifli 
 i: openly, See it for example in Davids Adultery with 
 Bathjheba 9 iSam. ij. 10, 11,12. there the Lord faith, 
 Becaufe thou hajl dejpifed mce, and baji taken the Wife of 
 Vriah the Hitttte, to bee thy Wife j Behold ,/ will rat fe up e- 
 vill againft thee out of thine owne houfi 7 and I mU take thy 
 Wives before thine eyes, and give them unto thy neighbour , 
 and bee pall he with thy Wives in the fight of the Sunne \ 
 for thou diddeftttfccretly, but I will doe thisthtng before all 
 ffrael, and before the Sunne. See the lattice of God in 
 punching- becaufe David did itfecretly, andufedall 
 manner of meanes to conccale it, as making yriah 
 drunke, and then fending him to his Wife to lye w.th 
 her, that fo it might bee hidden, yet God withheld 
 him from hcr,and fo brought it about,that Davidh id 
 no way to cover his finne 5 therefore alfo becaufe Da- 
 vid laboured to keepe it clofe and fecret from all men, 
 hee willmakehis pu.iifhment publike and manifeft to 
 all Ifrael : Againe, God faith, Becaufe thou haft de/pi 
 fcdmee>drc.vjhcnce obferve, in r his fecret committing 
 of finne, a man doth defpifr God in a more fpeciall 
 nunacrjfor hee flares more the fight of men, than 
 
 V the 
 
ij8 
 
 How to mortifie Forme Ation 
 
 i Sara. 
 30. 
 
 the fight of God, in that hee labours coconceale and 
 hide it from the eyes of men, bjtc ires not though 
 Godlookeon, as ifher itlier would fay nothing, or 
 regarded not at all !n*fi me:but God hath (aid,7/w 
 that honour mt I will honour ± and they that dejpife me 7 
 {ball be lightly eftctmed ; that is, they flhall be de p fed. 
 
 Confider fecondly, the divers and manifold waies 
 God harh to reveale it,though men bee never fo clofc 
 and fecret, and ufe all poffible meanes to hide their 
 fione, as faire outward civility, afeemingtohatefuch 
 a filrhy notorious wickednefle, or any thing elfean 
 hypocriticall heart can invent, yet God hath fundry 
 wayes to dete<3 their filthinefle, and lay open their 
 hypociifie: As firft, by fenfible things, when there is 
 no perfon aeerc to fee it, yet the very birds and beads 
 have revealed it : fecondly, hec gives them up to a re- 
 probate fenfe; and theninthe end 3 though they have 
 long lyen in it unfeene and unfufpe&cd, at laft they 
 become fliamelefle,and fo ly open to every mans dit 
 covery:thirdly,he can make any man living to reveale 
 his owne (mne;as wee fee in luda*, though all the 
 time hee was working his wickednefle, he had ca- ried 
 the bufinefle clofe enou ^h,yet in the conclufion when 
 hee had brought thebufinefle to pafle, and in all pro- 
 bability it being nowfinifhed, (hould never hee con- 
 cealed, even then hee muft confeffe it, hee muft tell it 
 everybody : in like manncr,it will be our cafc,though 
 wee keepc our filthinefle never fo priva r e, yet God 
 can make us in rhe end, on our death-beds confefieit, 
 though all our life before we have hidden ir. 
 
 Confider thirdly, whofoevcr commits this filthv 
 
 finne 
 
How to mortife Fornication. 1 3 9 
 
 finne of Fornica ion, makes himieJfcavile^, and bafe 
 perion • what ever lice was before, though never fo 
 glorious, yet now he is but as a Starre fallen to the earth, 
 as it is in the Revelation. If a man bee godly, come 
 what will come, there is nothing cannv.ike him bafe, 
 nothing can obfeure him ; though hellitfelfcfhould 
 labour to caft a darkcnefTe about him, yet it (hall bee 
 but as a foyle upon a Iewell, or a Cloud about the 
 Sunne, make him fhinc brighter and brighter : Wee Simile, 
 know a Torchlight inadarke night, will fhine brigh- 
 ter than if it were at noone day • even fo a godly man, 
 what ever happens unto him, what ever night of affli- 
 ctions, crofles, or other difafters come upon him, yet 
 hee will bee the more illuftrious^the more clearer will 
 hee ihine in the midft thereof h and the more crofles 
 happen unto him, the more will his glory appeare : 
 but on the other fide, let a man be ungodly, what ever 
 out wu rd glory or pompe hee may have, yet he is but a 
 bafe and vile perfon, and fo hee (hall ever be efteemed 
 of, even at thclaft, doeallthe world what they can. 
 See this in Aid, who before he was conuerted,whileft 
 he was a perfecutor, was accounted apeftilent fellow; 
 but now after conver!ion,when hee became godl^hee 
 was highly efteemed as a chofen VefTell of the Lord : 
 So on the contrary, the Scribes and Pharifes were the 
 oneJy men, who but they among the Iewes,yet no, v 
 how odious is their names t they ftinke in all mens no- 
 ftrils. Therefore let us have a care how wee fuffer our 
 felves to lye in finne, left wee become in like manner 
 hated of every manjand on the other fide, letusget 
 our felves to bee godly,and then our names (hall be as 
 % V 2 preci- 
 

 140 
 
 Hew to mortijie Fornicumn. 
 
 rfil* 
 
 precious Ointment, that fends forth a fweet favour 
 into every bodies noftrils. Andthus muchf 01 the De- 
 ceits whereby Satan deceives men ; wee will now 
 cometofomeVfes. 
 
 The firftVfc that may bee made hereof, is, toex- 
 horc all men to be carcfullto clean! e themlelves from 
 this fihhinefle and unclcanneffe : and to this end let 
 them never give God reft, but with inceiTmt prayers 
 ftill call on him, till they finde that they are cleanfed, 
 that they are out of this gall of bitterncfle . for as 
 there is nothing that will bee fo bitter and diftaftcfull, 
 nay, terrible unto them, as this being lyabletothe 
 wrath of God, due to them by reafonofthi finne; 
 fo (hall they never findeany thing fo fweet and pica- 
 fant, nay, comfortable into them, as to bee in the fa- 
 vourof God i for all th it the creature can doe, is no- 
 thing without God, there is no peace, no comfort,no 
 reft without him • now, if a man have not this favour 
 of God,but bee without it, though hee have never fo 
 many other bleflings, as wealth, honours and preferre- 
 ments,yet, if any arrow come out of Gods quiver, dipt 
 in the ve.ome of his wrath, beeit never fo flight an 
 affli&ion, it will wound deadly. Seethisin CMofcs^ 
 who, though the meekeft man upon earth, and high- 
 ly in Gods favour, yetheeforhisimpatiencyhad his 
 crofle in that which hee moftdefired, even in thathec 
 fhouldnoc enter into the Land of Canaan. Sinne con- 
 ceiving muft needs bring forth forrow, and though 
 it fhould faile in all other things, yet here it is true, 
 hee that fowes finne, (hallbee fureto reape affli&ion $ 
 ! that is the daughter, this is the fruit alwayes of fuch 
 
 a 
 
How to mortifii Fornication, 
 
 a mother, beware therefore how you takepainesto 
 •ervc finne, for hee that does fo, fhall bee fure to have 
 for his wages forrow and afflictions, nay death it felfe, 
 as the Apoflle faith, the wages offmne is death. A finfull 
 m.m, one thatisguilrieofthisiinne, oranyoth.r, is 
 like a malefa&or, that hath already fufFeredthcfen- 
 rence of condemnation topaffeup^nhim, and there- 
 by is liable to punifhment when ever it (hall pleafe 
 the judge to fend a warrantee may bee called to exe- 
 cution every houre,unleiTe in the meanetime hee hath 
 fucd forth his pardon ^ven fo it is with the finner, 
 hee is fubje<ft to the wrath of God, when ever God 
 (hall pleafe to fend forth his warrant againfthim, hee 
 muft be brought to execution, he hath no aflurance, 
 no power of refiftance, till hee hach got his pardon. 
 Therefore let every one of us labou to procure our 
 pardons in and by Iefus Chri(t, thatfo weemaynot 
 thu, lye open to the wrath of Cod, which will con. 
 fume us when ever hee (hall but pleafe to lay the word, 
 inaninfhnt. 
 
 But fome man will bee ready tofiy, what needs all 
 this? I am ftrong and well, in good and perfed health, 
 is it likely theevill day is neeremec? no furely, I will 
 herefore goe on ftjl iamy finne ; what need I repen- 
 tance^ hat am fo well in all things? 
 
 To this I anlwer, though thou beeft never fo well 
 in ftrength and health of bod y 5 yet if God hides him- 
 i elf e, if hee turnes but away his face from thee, thou 
 [fait finde the maiter changed ; where and when he is 
 pleafcd but to turne himfelfe, hee turnes with him all' 
 things upfide downe on a fadden, Seethisinthofe 
 
 Hi 
 
 Simile. 
 
 Objett. 
 
 Attfrv.* 
 
 1 
 
 two 
 
14-2 
 
 How to mortifie Fornication, 
 
 Numb. 1^1 
 \6 t 
 
 Objeft. 
 
 Anfw. 
 
 ( two nuuared and titty men of the company of Korah^ 
 
 I they thought themfdves well and fafe, elfe chinkeyee 
 
 ithey would have tooke cenfers and offered unto the 
 
 'Lord /'but fee how in an inftant, fire came out from 
 
 God and confumed them. Soalfo Nadab and ^dbihu, 
 
 no fooner had they taken ftrange fire to offer unto the 
 
 Lord, but ftraight the judgement light upon them; 
 
 for it is fald, tsind there went out fire from the Lord and 
 
 devoured thew,and they djedbefere the Lord, Levit* 10.2. 
 
 they were prefently confumed even in the places 
 
 where they flood : in like manner, it will bee our cafe 
 
 if wee commit finnc, God may, if hee be fo pleafed to 
 
 dealewith us, confume usasfoone as ever wee have 
 
 done it, nay, in the very manner, it is his mercy that 
 
 weearefpared. 
 
 But fome man will fay againe, there have many 
 men efcaped unpunifhed, they havegonefreeforany 
 thing I could ever fee, whymaynotlefcapealfoas 
 well as they i 
 
 To this I anfwer, Gods decree concerning falvati. 
 on and damnation muft bee admired at, not pryedin- 
 to : what though God in his mercy hath faved others, 
 muft hee alfo therefore fave thee,that wilt not repent, 
 but prefumeft on his mercies f fae calls fometimes 
 thoJe which have beene many degrees worjfcrhan o- 
 thers, whom hee hath paffed by, and that to fhew his 
 power of the Potter over the pot-fbeard .• but what is 
 this to thee i looke thou to thy felfe, ufe the meanes, 
 •come unto him by true repentance, and cleanfe thy 
 felfe from thy filthiaeffe 5 and thou (halt be furcto finde 
 mercy. 
 
 The 
 
How to mortifie F jrnkation. 
 
 143 
 
 The fecond Vie to be made hereof, (hall bee to per- Vfe 2. 
 fvvade every one, not onely to ccafe from the act of fo 
 filthy a finne, but al(o torn rcifkthefe corruptions, ! 
 which are the fource and fa nt .inefrom whence all ' 
 thefe uncleane actions come: The re may bcearefltui- 1 
 ning of our lufts and corruptions, but it is but for a 
 time, it will breake forth againe^o, perhaps, there 
 may bee an abhorrency and cont: anetie of one mans 
 nature from this finne, but this is no: out of any ha. 
 tied to the finne it felfe, but a forbearance of c he a<5, 
 becaufe his nature cannot abide it, or for fome oiher 
 by-refpe&, as credit and reputation amongft men 5 
 but this is not to mortifie them: for mortification is ! 
 then true and perfect, when there is acontraryJite;! 
 that is, when a man that before was unchaft, now if 1 
 his luftsbee mortified,hee lives quite contrary to that, ; 
 and is now wholy chafte andundefiled r now,, this • 
 cannot rightly bee (aid to bee in a man where there is 
 but onely a reftraint of hisluft. Asinatree, it is in 
 vaine to cut off the top boughs, fo to kill it junleffe 
 the roots bee plucked up, it will [grow againe; there- 
 fore men beginne at the roottoftubup the tree :fo it 
 is with finne, loft is the labour that ftrivestokeepe it 
 in and reftraine it, thinking fo to kill it,there is no o- 
 ther way to doe it, but by Mortification, by rooting 
 it up out of the heart, not fuffering it there to have 
 the leaft roome or place 5 for if it bee but retrai- 
 ned, at one time or other it will grow againe to full 
 ftrength. And that this may the better be difpatched, 
 ;let us examine and try our felves by thefe rules and 
 markes. . 
 
 I Fft 
 
 Simile. 
 
 f 
 
 Trial whe- 
 ther \m be 
 mor tiled. 
 
144 
 
 How to mortific Ferment ion. 
 
 Firft,examineyour {elves, and fee whether there be 
 J a particular change which doth follow thegencrall 
 one of the whole frame of the heart s whether the 
 heart is wholly changed and turned from all finne, for 
 if it be not,biu is changed but by peece- meale,fome of 
 it bein^ referved for the darling finne, then it is not 
 true Mortification < which is alwayes a killing, and 
 bringing under fubjc&ion,all!ufl: and concupifcence. 
 Therefore fee, firft, whether thy he art bee throughly 
 wounded wi.h finne, whether thou doft grieve for all 
 finne as wjl as for fome particular finne of profit and 
 pleafute. Then fecondly,if thou becft thus wounded, 
 fee whether thou longeft for nothing fo much as par- 
 Simik* dan in Ghrift: A condemned perfon defires nothing, 
 delights in nothing but in the new-es of apardon^as 
 other things are not at all welcome unto him, a par- 
 don is all that can bee comfortable unto him ; fo thou, 
 if thou becft truly wounded for thy finne, wltdcfire 
 and wifh for nothing but a pardon $ the remlffion of 
 thy finnes in Iefus Chrift will more conforr thee, 
 than all the world befide. Andlaftly, if a pardon bee 
 granted, fee, Istherea love and a delight in Chift i 
 Is hee the onely joy and comfort of thy fouled then 
 { wellisthyca^c, thou art inagoodeftate jthoumaieft 
 [bee certaine the roots ofthykifts are plucked up, and 
 I then the branches muft needs die. 
 
 Secondly, examine ycur felves, and fee whether 
 
 out of aloathingandhatcofthis finne.youbceablcto 
 
 judge aright Of ir,*o perceive it in its filthy colours, 
 
 ^and loathfome pollutions.- All the time aman lies in 
 
 (a finne, hce will havefuchamift caft before his eyes, 
 
 that 
 
 
How to mortife Fornication. 
 
 '4J 
 
 that he cannot fee it perfe&ly, but dimly, as ir were, 
 by a fmall light, which will not lay open a 1 the fpots 
 and blcmifhes thereof To explaine this, I will ufe 
 this fimilitude: A man thac l.ves continually in jn 
 houfewhereabjd fmcll is, he perceives not the ill fa- j simile t 
 vour, ic is all one to him, as though it were pure an J i 
 fwcete ayre, but one that comes in out of the frefh ; 
 ay re, hee fraells it prefently, to him it is exceeding of- 
 f enfive : Even fo it is wi: h finne,an unregenerate man 
 thar isufedtoir,hath longlivedinit, andperhapsne- 
 ver knew any oiher, to him it is natural!, he perceives 
 not the filthinefTe thereof ; it is as good to hi n as the 
 pureft a&ion in the world- and why < becauf-heis 
 accuftomed unto ic : Now, cuftome, you know, is an- 
 other nature : b..t let a regenerate man fall to cemmit 
 the famefinne, why, he istroublcd, hee is perplexed, 
 he cannot be quiet, nor can he finde any reft in ir, it is 
 unufuall to him, and therefore hee is difturbeJ at it. 
 And indeed it is a good figneof a righteous fculeto 
 be vexed at finne ; yee may fee it in Lot, of wh?m it is 
 laid, 2 Pet. 2.8. That righteous man dwelling among them, i 
 in feeing andhe^ring.vexed his righteous foule from day to 
 day with their unlaw full deeds : Try your (elves there- 
 fore by thismarke, and fee whether you can brooke 
 finne well enough, orbeevexedanddifturbcda:the 
 committing of it. 
 
 Thirdly .examine y our felves,and fee whether your 
 abfhiring and kec ping your fclves from thea&ing of 
 this finne be generall and conftant, or refpccYmg fomc 
 places and perfons, and but for a fhort fpace : this is an 
 effeft of the former, for hee that hates a thing, hates 
 X ever^ 
 
 
14^ 
 
 How to mortrfc FotmCAtion* 
 
 I 
 
 Simile. 
 
 0b\e£t. 
 
 A»fw. 
 
 every tiling that be longs uno it, and that continual- 
 ly ; this is a fui e marke, and never failes. Yee may fee 
 it in other thing ; a Dove is afraid of every feather 
 that hath becnn tn r.awkcs, itbringsag-eatdcalcof 
 tcrrour unto her, almoft as much as if the Hawke her 
 felfe were there jfuch a native dread is implanted in 
 the poore Done, as ir dc efts and abhorres the very 
 fight of a feather ;fo the godly man that hathonce 
 conceived a dcteftation againft his iufts, endures not 
 any thing that belongs to them, that comes from 
 them. Hcc that hates a Serpent, cannot abide the 
 skinne, though it bee never fo finely fpeckled 3 (o t\ ue 
 hatred unto finne, cannot indure motion, or inclina- 
 tion unto it, though it bring never fofaire pretences 
 and fhewes, it fuffers not the leaft [\ arke to kindle 
 or increafe, as wanton fpeeches, lafcivious lookes, 
 &c. A fore that is healed at the bo;tome,is not eafily 
 hurt againe, whereas, ifit bee but skinned at the top, 
 it is never the better, for in a little time, itwil breike 
 forth againe, and be worfe than ever : A bone broken, 
 and well fee againe, isftrongerthanir was before: fo 
 a man hat hath once flipped into this finne, and is got 
 out of itagaine, fliallfindehisftrengrhtobecincrea- 
 fed, and himfelfc more enabled to rcfift that tempta- 
 tion,than ever hce was, 
 
 Butfome man will fay, I read offome of the Saints 
 that have fillen into this finne, nndth.tgrievoufly, 
 why then may not the dearc children of God fall a- 
 gaincintoit. 
 
 Tot*iisI jnfwer, Indeediti poflible, forwcfmde 
 
 it in the S ripune of Davtd and Salomon, that thev> 
 
 . fell 3 
 
How tomgrtific Fornicatm. 
 
 147 
 
 Mc^nes a- 
 gainft for- 
 nication* 
 
 uchas 
 have bcerc 
 given to 
 this finae* 
 
 MCAKS t 
 
 fei 1 ; ray mere, it hath many times come to pa(Te,th .t 
 they have fallen grievouflyjas in them before mentio- 
 ned, and many oti er$ j yet, as we read of their faIls,fo 
 we read of their recoverie out of it, they did not con- 
 tinue in it. Here therefore 1 will fetdowne the means 
 againftit. Anuthey fhallbe, 
 
 Fixity for iuchas nave long lien in this fin, perhaps hiift/w 
 twenty, prrhap^ f ortie,or more yeares - 9 let fuch,I Gy , l 
 obfti -ve tl: : fe rules following : 
 
 Fir ft, let them labour to get an humble heart in the 
 fu,ht of this g ievousfinncj. let them becaft dovvnc 
 with griefe and forrow for fo hainous a finne, that 
 they have offended fogood and gracious a God, one 
 tha 15 of f> pure eyes, that he can indurenouncleanc 
 thing It was the practice of the holy ApoftJe Saint 
 Paul, he was fo farre humbled, that he confcfled him- 
 ielfe to be the chief e of all finners, and what could 
 he fay more * So alfo the Prodigall,^.^. when he 
 came to fee himfel fe, and tu Iooke upon his own con- 
 ditiop, wasfo farre from being puffed up, that he was 
 content to ftile himielfe no better thin his Fathers 
 fervanr : In like manner, doethou thinke thy fdfe the 
 worft among men, and grcateft (inner upon earch, 
 and that God hath been infinitely merciful unto thee, 
 that hith not cutthee off in thy finne, though i hou fb 
 long continuecfl in it unrepentant. 
 
 Secondly, labour to bring thy heart to fogood a 
 pniTe, that thou mayeft love God exceedingly, who 
 hath forgiven thee fo great a finncr. It is (aid of the 
 woman in the Gofpell, to whom much wasfbr-iven, 
 that jhe loved much : A great deale is forgiven thee,be- 
 
 X 2 vond 
 
 Means 2 
 
148 
 
 How to mortifie Firm at ten. 
 
 M canes. 
 ? 
 
 i Pet. ?. ^. 
 
 2 
 
 For fuch as 
 arc guilcy 
 of this fin. 
 
 Helpei. 
 
 \Hcl{ti< 
 
 •yond whatthy deferts arc,doe thou therefore fo too I 
 Love much, love Chrift that hath becne a Mediator 
 to procure this thy finne to be forgiven ,• love God 
 much, who hatli b:enc fo merciful! as togrant thee 
 pardon and rtmiffion of finnes for Chrift thy Savi- 
 ours file e. 
 
 Thirdly , take heed left Satan beguile thee,and bring 
 thee into the fame fin againe: you know what Saint 
 Peter hi h ; 2 Pet, 5. 8. where he exhorteth the brethren 
 to be fober and vigilant, from no other reafon but only 
 thi$,Bicaufe your adverfary the Devitl, as a roaring Lion 
 walketh about feekirig whom hce may devour c : the fame 
 (hall be myargunientof perfwafionuntoallof you, 
 to beware of thcDevill, to lookc to your felves, left 
 he fliould deceive you, and entice you into the fame 
 finne ag inc. 
 
 Secondly, for thofe that are guilty of this fin ftill, 
 but wouldfainebertdof the fore burthen which lyes 
 heavie upon their Confciences; Let themufethefc 
 helpes : 
 
 Firft, labour to get aflurance of the pardon and for- 
 givenefleof it : No man can beafTurcd of the love of 
 Chrift, till hebeaffured of his love and favour in the 
 free pardoning and remiflion of his finnes: for how 
 can a man have peace and quittnefT: without this, hee 
 is ftill in fearc of Gods wra; h and vengeance to 1 ght 
 upon him, and wheiethereisfuchafeaieanddread, 
 it is not likely there fliould be any love. And there- 
 fore in the firit place get thy finnes pardoned. 
 
 Secondly , labour to have a fenfe and feeling of thy 
 finne . this is a chiefe thing to be obtained • for where 
 
 there 
 
How to mortific Fornication. 
 
 149 
 
 there is nofenfe, thcrecannotbeanyremorfeorfor- j 
 rowforfinne, without which there can be no turning ) 
 f.rom finnc, much leile any hatred and deteftation of 
 it. Now this fettle and feeling is wrought in us by 
 Gods fpirit, and therefore thoumuftgoetoGodby 
 true and heaitie prayer. th;t he would beepleafed to I 
 illuminate thee by his S.-irir, that fo thou may eft fee | 
 the miserable and wretched condition thou art in by ; 
 reafonof thy fin. 
 
 j h .rd!y, lay hold on the Promifes,and apply them 
 to thy lelfe, make them thine owne^ forvvhatfoevcr 
 a mans fins be, if he can come to third: after pardon, 
 to defire that befo:e other things in a right way, and 
 to a riehr end, then heernay bcefurehc hath thePro- 
 ailfcs belonging unto him : If hec vvili take them, 
 they are hisowne; Chiiftis hisjf be willtakehim, 
 only he rr.ufl takchim aright, as well tobehuLord 
 as his Redeemer : his Lord, togoveme and rule him 
 by his Liwes and Commandemen s, as well as his 
 Redeemer, to fave him by the merit of his death and 
 paflion. Chrift offers himlclfe-to him. Rcvd. 22.17. 
 frying, Let him that isatbirfl, come 5 apdnhoficver WW, 
 Ui bm (ah the waters of life freely : and whatgreater j 
 love can Chrift fhew than to fahimfelfcoutforall I 
 to Like him, and that freely too 1 In thedayesof his ; 
 flcfli, who hadmoregoodby himthanthe Publicans \ 
 andiinners: themhecalled.them hefaved :thepoorc J 
 difcafed wretches, howready was heto healethrm 1 \ 
 even £b hee is full, heeisevery whit as ready to fave 
 thee,toheJethee,ashcwasthem, if thou wilt come 
 1 nto him s and endeavour to lay hold onhim. To rieg- 
 
 { X 3 „. ua 
 
 Hclfe^ 
 
 Rcv.21.17 
 
 .m 
 
 
IW 
 
 How to montfie F$rm<atton 
 
 Hty*t 
 
 lect Chrifi <.nus offered unto thee, is to trample under, 
 foot the Sonne tf God^ and tocount the blond of the Cove- 
 HcbJ# **Ht an unholy things Hcb.io .19. Now wnat think ye 
 (hall bee done unto fuch? Read char place, and you 
 (hall finde, that a muc'j forer puni(hmt\itthan^«rA 
 without mercy thejure w tutby of, and are likely to un- 
 jdergoe. You read what was c^oneto rhofe that debi- 
 ted the invitation o> the King to his Marriage feaft, 
 Mdt.22.2j. Wbem the King heard thereof ' heexvas wroth, 
 IUm»-*7- \ Anc i f em f ,thhu A r.:us , and de.trojea 'thofe murtherers , 
 .and burnt up their Cine : In likv manner wiilheedeale 
 with tnec; if thou defpifer the offer of his gracious 
 Promifes now nudeto thee, he v* i 1 account thee but 
 as a murtherer, and wi 1 deftroy bcth thee and thy 
 City 5 that is, ali that belongs untoth^c. Take heed 
 therefore, that thou now lay eft hold on his Prorr.i es 
 and make ft them r hine owne. 
 
 Fourthly, Vie abftinency and faring, for thereby 
 thou mayeft get the mafterv over thy {in ; give it :1- 
 together peremptory derLls, fcffer it not to \ t 
 thee in the leafi: Cogitation and tickling conceit: It 
 will bee ea&toabftai ..e from it, whr;nthedenialli< 
 peremptory; if wecanno-putoutafpaike.hoivfha! 
 we put out a flamed If wee get not -he mafterv ove 
 the firft motion tafin. mud) Idle fliail we bee able to 
 overcome ir^ when it is brought to maturity inacti- 
 on: Sinne ;s like the water, give i thekaftw2V,and 
 wee cannot ftay it, ru r . it will in r'efpight of us : and 
 as a ftreame rifeth by Iktleandl trie, or- (h)wre in- 
 creasing ir^ and a^orher making 1 fomv i&Sfh 
 fo fin rifeth by degrees, lam. 1. 14, 15. itisfaid,fl*f 
 every 
 
 Simile* 
 
Hew t; wnrtift Fcrnieatitn. 1 5 X 
 
 tztn nun if temfted, wkhk bti u 4r§ *M tnM% of tm ?trn 
 lufi^ndintictd. ibtmwkm luj} tutf t m kti v m l ittr mg t t t 
 fmbfam : €mA jEmw, whm ti i fm jbcd z bringcxh forth 
 
 dath' \V ere rbfervethree degrees in finne$ fi;ft, 
 temptation; fecondiy.co: ception ■ a id thirdly. per- 
 iti -n, 01 bringing forth : So alio Hcb, 3. It is ft id 
 of trie I' a fees, that luftinthetn brou-ht forth hard- 
 ceffe o* h art Beware therefo e of the beginn ngs 
 and occali ns of finne, and accuftcme thy fel:e to ufe 
 abftioenc , thereby o <na :er thy lu t. , 
 
 Fifthly another Helpe may be to rcfolve Igairifl it, 8*7*5 
 to make'Vowesj d Covenants with our (elves opt ro 
 fall into n; occafiofl thacmishtbean all. remen: un- 
 co it : L. fc ts ;>'ideour felves from t hi::. :n: 
 
 Oh ; eci. 
 
 atfirfhano then farwafd from the unlawful! u-mprati 
 I CDS. And that we may doi thc:::oreeiiily,l.tusiri.ke 
 Our Yowes foi a certaineti:re, a: rrit b.;t forslirtlf 
 ite afterward fbralon^rfeafon, and then 2: Iaft ; 
 wren wchavemoreftreng:h,to: ever, 
 
 but fomemen will he; e be ready ndfay, 
 
 I finde my felft exceeding wcakei 
 iu:h Vowes and Covenant; Wh t fciH 1 d te thefj 
 who Hull be in. ... :/e::i,and : 
 
 fo beguilt.e of adoubte fin* 
 
 To this I anftoer^ Ifoji f aihy herein wereafuffi. Idnfo. 
 den Argument, then would rhc.ebec ro Yo-.ve?a: 
 
 C k ,:ndfb; 
 
 1 ub i . ct • kc thy : tade? yet re 
 
 .v arc God ances, andhee vriH 
 
 p - to I m helping hand to cmabk thee, hee willblciTe; 
 and pro per »vha: ever the-, m orpromife*- 
 
 way, 
 
152 
 
 H<ow to mortifie Form cation, 
 
 Helpc6. 
 
 Simile. 
 
 way, as an Ordinance that he hath commanded. A. 
 gaine, as thou fceft thy fclfe more weake, and fubj-.& 
 to infringe thofe vowes, fo be fure to ufe the grater 
 care and diligence to keeps them, bee fo much the 
 more vigilant to avoid all occasions that might temp 
 thee tobreakethem. 
 
 Sixthly, Another helpe may be, to proportion the 
 remedy ro thedifeafej as thy lufts are greater, foule 
 greater abftinence, make flronger \owesagainft 
 
 I them. As in a place where the tyde beates ftrongly, 
 there the bankemuftbeftronger - fo where the cur- 
 rent and tyde of thy luftsrunne more forcibly, there 
 reiift them with greater ftrength, kecpe the banke 
 good, repaire it by new renewalls of thy graces in 
 thee,make new covenants 3ga'nft it : There is no man 
 
 jwith onethoufand, would meet his enemy with two 
 tho jfand ; fo doe thou, get as much ftrength to refift, 
 as thy lufis have power to attempt thee. 
 
 Seventhly, Turne your delights to God and hea- 
 venly things • whereas you have long beene given to 
 earthly- mindedneffe, now beginneto fee your mind 
 
 ion he.ivenly things: There is notrueMort ficauon 
 that is only privative, itmuftbealfo.pofirivcjap-.an 
 cannot leave his carthly-mindednes, buthemuftpre- 
 fcntly be heavenly-minded. To make th splaineby a 
 comparifon ; A man cannot emptie a vefl 11 of water, 
 but aire prefently will come in its place 5 fo a m p can 
 nofoonerbccleanfcdfrom.corrup ion, burg ace will 
 
 I immediately enter and takepoffeflion of his heart ; as 
 
 \Salomon faitfc, /Vw.2.10,1 1. Wijdome cntrethtnto thine 
 
 Pre* 1.10, J fa irti A *d knowledge is f led f Ant unto thy foule : Di ft ret ton 
 
 Jhall 
 
 Help* 7. 
 
 $imile. 
 
How tomortifie Fornication 
 
 i*3 
 
 HetycS. 
 
 Jhallpnjerve thee \undo fiandtngfhall kecpe thee ejrc. 
 
 Laiily,the laft and greateft helpc will bee, to labour 
 by piaycr.* God would have thee know that it is his 
 gift: pray therefore, that Chrift would baptize thee 
 with the Holy Ghoft and with fire : that the Holy Ghoft 
 may like fire heat the faculties of the foule, to inflame 
 our love to God :for as our louctoGodisftronger, 
 fo our love to holy things will bee more earneft, and 
 confequently our hate to unholy things more ftrong 
 and perfeft : che heart thus inflamed is turned quite 
 another way 5 it doth fo mollifie the heart more 
 and more, making it capable of a deeper imprefllon 
 from the love of God. Hence it is that the Spirit is 
 compared to Wine,becaufeas Wine heatcth us with, 
 in, and maketh us more vigorous and lively, fodoth 
 the Spirit hear us with the love of God, and make us 
 more apt to good workes : Now as when a man 
 comes nigh to any towne, hee goes further from ano- 
 ther jfo when the Spirit carries us nigh to God, it 
 carries us further from our lufts. Chrift bythePro- 
 pherisfaid, UWal. 3. zJo bee like a Refiners fire, andlike 
 Fullers fepc^Now as there is no way to refine filver 
 
 Simile. 
 
 Mai. 3, 
 
 but by fire, and no way to purge and get out aflame 
 J but by fope-fo there is no way tocleanfeonesfelfc 
 (from lufts, tomortifie them, but by the Spirit : take 
 jyee therefore the Apoftlcs counfell, ^#.4. $S. Re. 
 •pent , and be baptized every one of "you , in the name of Ieftu 
 I Chrift jor the rtmifimn offwnes, and yee ftxill receive the 
 { gift of the Holy Ghoft : iet us wake for it, and wee (hall 
 i bee fure t o have it,and when wee once have got it,wee 
 jfhall nnde as evident a change, as the Apoftlesdid 
 
 Y when 
 
 Afli 4.38. 
 
154 
 
 Bow to mortifie Fornication. 
 
 whin the Holy Ghoft in the forme of cloven tongues 
 came upon them, as yee may read in the f.me Chap- 
 ter. And therefore alio when wee finde weakeneflein 
 our hearts, let us know that wee have not been fo fully 
 baptized with the Holy Ghoft, as wee may be , accor- 
 ding to that of the Apoftle,2 Tin. j.7. Godhathnot 
 given tit the Spirit of f cart, but of power, &c. when the 
 Spirit is powerfull in us, it will inflame us with the 
 love of God,it keepes men in fobrietie. Therefore art 
 thou weake < arc thou cold in holy performances * 
 labour to be baptized with the Holy Ghoft more ful- 
 ly:/^ was compaffed about with the Spirit as with 
 a garment, Rev. 1. 10. Sofhould we be, for without 
 this we a e but naked: God kept AbimelcchUom finne, 
 fo he will kecpe us if we have his Spirit: And David 
 was bound in the bond of the Spirit, now the Spirit is 
 like a bond fortwocaufes :fir(t, every bond muft be 
 without us, and fo is Gods Spirit, it is his and not ours 
 within us : fecondly^ every bond keepes the thing 
 that is bound inland fo doth Gods Spirit, it reftraincs 
 us, it keepes us in, when as otherwise wee would run 
 into all excefle >of riot. And therefore let us pray 
 heartily and labour earnellly tobebap.iz.dwiththe 
 Holy Ghoft. 
 
 HOW 
 
*55 
 
 How to Mortifie Va 
 
 cleannefTe. 
 
 Co LO S $ I A N S J.J. 
 
 Mortifie therefore j our members which are upon the earth, forni- 
 cation, unc/eaneffe inordinate affeblion y eviU contupifcence, 
 and covet oufnejfe, which it Idglatric. 
 
 HAving handled the Doftrine of Mor- 
 tification in generall, as alfo come 
 to fomc particulars, namely, that 
 of Fornication 5 itnowremaincth 
 that in the next place, following the 
 method and order of the Apoftle , 
 I come to the next particular finne named in the 
 Text, vnckanntffe : And becaufe thefe tvvofinnes 
 doein many things coinctdtre^ and differ not grcaly 
 in any thing that I can fct downe as meanes to prevent 
 them, for what hath beenefaid of the one may ferve 
 for the other • therefore I (hall bee the briefer in this, 
 
 Y a and 
 
15* 
 
 How to wortifie FncleanneJJ'e. 
 
 Dofir. 
 
 The hai- 
 ooufncfle 
 of the fin 
 of Vn- 
 cleanncfle. 
 
 I 
 
 and may perchance make ufe of fome of the things 
 fp.)ken formerly in th discovering of thehainuuf- 
 neiTe of F01 nication : The Do&nne then vvce (hall at 
 this time infill on, is, That 
 
 Vncltanmffe is one of the fi fines tfat are here to bee 
 Mortified. 
 
 This finne of uncleanneflc, mod Interpreters make ! 
 tobeethefianeof Onw, Gen. 38. p. andthehainouf-| 
 neite thereof appeares, inthajfc God wa fo difpleafed 
 withhimforit, thai HefLw him prefen.ly. Befides 3 
 the gr^evoufneffe 'thereof is manifeft, in that through- 
 out the whole Booke of God, we finde not any name 
 approp iated unto it, as if God could not give name 
 bad enough, or would not vouchfifei, any, became 
 men ftiould not know it at all. Bit now particularly 
 I w.lllay open the vlenefle of it, by thefe foure argu- 
 ments. 
 
 Firff, the hainoufneffeof irappcares, becaufethat 
 it makes a man that is guilty of it, a man of death 5 
 you may fee it in the example of Onan, Gen 38. 9. be- 
 fore mentioned, God cut him off prefently, hardly 
 gave any fpace for repentance. Where fudden judge- 
 ment li b hts upon a man, it is a fe^refull thing, and ar- 
 gues the greatneffe of Gods di pleafure againftthat 
 finne -now, where Gods wrath is (o exceedingly in- 
 flamed jgainft a finne,wc muft needs cone iude that fin 
 tobe very finfull,and of .m h gh nature. 
 
 Secondly, it is an unna^urall finne : All fi ineis fo 
 muchthemoreh inous, asirisoppofieero the nature 
 of a man. We reade but of three fin nes againft nature, 
 whereof this is one . !a[r4cly,beftiality, Sodomy, and 
 
 this; 
 
How to mortifie Vndeanneffe 
 
 157 
 
 this •> and therefore it muft needs bee of an high rankc, 
 andconfequcntly^ mod notorious vile finne. 
 
 Thirdly, the manner of it aggravates it exceeding- 
 ly-all things done againft ones felfe, are the more 
 haino.s jas felfe-murther is of an higher nature tha^ 
 murther of another ; an J the reafon is t becaufe all 
 creatures by nature feeke the preservation of them- 
 {e!vcs:h like manner, felfe- unclean n.'.fTe is a great 
 aggravation unto it. 
 
 Fourthly, and lafty, that finne which is made the 
 punifhraent of another is ever the greater finne, now, 
 God hath made this finne to bee the put ifhment of all 
 other finnes, for after a man hath long conrinu. d in 
 other finnes, at la ft God g ves him up to thr finne, as 
 to a punifhment of the former rand therefore quefti- 
 onlefTeitis a great and hainous finne. 
 
 Now, fiice you have feenethcrnin^ufnciTeof'his 
 Chile, in thenext pi »ce, 1 will fhew you the manifold 
 deceits of Satan, whereby men are provoked to the 
 commiflion of this filthy finne. 
 
 F.ift, men doe goe on in the commitingof this 
 finne,bccaufethey doe hopeto repent afterwards. 
 
 Foranfwer of this I fay, th ,t man who hath a will 
 to finne, doth ha- den himfelfe more and more by fin; 
 and this finne of VncleanneiTc being a grejt finne, it 
 doth harden the heart the more, and doth the more 
 indifpofe a man towards GoJ. 
 
 A m in by common reafon would thinke, that grcar 
 , finnes doe nvke the J eart to be more fenfible ; buttn- 
 j deed it doth not fo, forirtakesaway thefenfe. Great 
 l finnes a re a meanes to harden the heart, fo that it can- 
 
 Y J not 
 
 The De- 
 ceits of Sa- 
 tan tQ 
 titaw men 
 onto the 
 acling of 
 this unj e. 
 
158 
 
 How to mortifie Vnoleanntffe. 
 
 Pro, 2.19. 
 
 What Re- 
 pentance 
 is. 
 
 HoC 7.14, 
 
 The fc- 
 cond de- 
 ceit of 
 Satan. 
 
 not repenc : Prov.2. 19. None that got unto herreturne 
 agazne, neither doe they take hold of the pathes of Life 3 
 which is meant of Repentance : for God doth not 
 give Repentance to thisfinne, becaufeitisafinnefo 
 evident againft the light of Nature: as Ezek. 24.. 16. 
 Sonne of man, behold, I take from thee the defere of thine 
 eyes with a ftroke, yet neither ftalt then mourne nor weepe, 
 neifher>fl)all thy teares runnedowne : that is, if man will 
 refufe the time of Repentance which God doth offer 
 unto him, when heedoth repent,then God would de- 
 ny him . It is not in him that willcthjrm m him that run- 
 neth, but of God : God will have mercy on whom hee will 
 have mercy , Row. g.16. 
 
 Now, to (hew what Repentance is : 
 
 Repentance is a change of the hearty whereby a wants be 
 come a new Creature, having m inward affettion to that 
 which is good, and a loathingand detejlatton of that which 
 is bad. To (hew that Repentance is the Change of the 
 heartjfee how the Prophet Hofea^ C^.7.14 doth re- 
 prove the Ifraelites for their howlivgon their beds^ be- 
 caufe their Repentance was not from their hearts ; 
 they did howle much, as It were, for their finnes, but 
 yet their Repentance was not from the heart, and 
 therefore nothing availeable to them. TrueRepen. 
 tance doth turne the difpoficion of the heart ofa man 
 another way than it went before. 
 
 Another Meanes that Satan ufeth to delude the 
 hearts of men, andcaufethcmtobefetuponevill, is, 
 becaufethey doe notfeethepunifhmentdue forfinne 
 to bee prefcntly executed upon finners : For anfwer 
 of this j In that God doth fpareto punifhfinne, no 
 
 man 
 
How to mortifie Vncleameffe. 
 
 I5P 
 
 man hath caufe tojoy in it. God is merciful!, and 
 doth beare many times a long while wLh men, not to 
 punifli themfor finnc, to fee if they \\ id return: unto 
 him, and repent: But as long as a man doth continue 
 in any fi;.nc without Repentance, Co long doth he a- 
 bufe Gods patience every day andhoure,/?0»*«2 4. 
 ihinkefl thou this, Oman, and dejpi ft (I thou the riches of 
 his goodncfte, forbearance and long fuffering* not knowing 
 Chat thegoodneJfeofGodleadeth thee to Repentance : Ver.5 . 
 hut after the hardnefje andimpemtency of be rt, treafurest 
 up wrath againft thy felfe again ft the day oj wrath* and the 
 revelation of the righteous fudge-went of Cod. 
 
 Another Deceit that Satan ufeth to provoke men 
 unto this finne, is, to judge uncleanncflTc by common 
 opinion ; that is, to Weigh this ffrme in a falfe bal- 
 lance, and to looke upon itinafalfeglafle, andnot 
 tocarry it to the ballance of the Sanctaaiy of the 
 Lord, and therefore many times they eiKeme great 
 (innes to bee little ones, and 1 ttlefinnestobcenone 
 at all 5 when men doe thus mif take fimic, they judge 
 ofit otherwifethan it is : as when bad con pany are 
 togcth. r, they doe all allow and approve of finne, and 
 Cocvillwords doe corrupt good manners ; an J in their o- 
 pinions doc make finne to be no finne ar all 5 not con* 
 fiJcr ng that place, Tit. 2. 14. lh?itCbri(l gave Him. 
 (e If e for us, to rede erne us from all iniquity, and to pur i fie 
 unto Him felfe a peculiar People, zealous oj good Workes. 
 When a -nan hjth committed finne, his Corfcicnce 
 is defiled, and fo can no moie judge of finnearight, 
 than one that would difceme colours in afoule and 
 foiled glafle 5 but when the Confcicnceiscleare, it 
 
 fees 
 
 Rom. 2.4. 
 
 The third 
 deceit of 
 Satan, 
 
 I Cor. 15. 
 
 53 
 Titus »,i 4, 
 
loo 
 
 ffowtomortifie Fncleannejfe, 
 
 The fourth 
 deceit of 
 
 . Satan, 
 
 Mattfa.6.4. 
 
 2 Sam. 1 1, 
 
 la- 
 
 fees things as they are, and io isabletojudgeoffinne 
 by that rule by which our felves (hall be judged at the 
 laft day . There is a Sanctifying Spirit, wh.ch if wee 
 had,wee fliould judge of (in aright,and the rule where- 
 by we are to try fin ; is wi ittcn in the Word of God. 
 
 Fourthly, Satan ufeth to provoke men to this finne, 
 when they can commit it in fecrer, then they will 
 bee bold to doe it: But confider God fees in fecret^and 
 he will re war J them openly. Mat. 6 ^.Givc thine almes 
 in fecret, and thy Father that is in fecret will reward thee 
 9penly : Now, wee may judge by the rule of contrarie- 
 ties, that if God doe fee Almes that aredonein pri- 
 vate.and will reward them openly, may we not thirike 
 that hee will doe the like ot finne ?Foifo hee did by 
 David, hee (pared not him though hce were his owne 
 fervant, 2 Sam. 1 2 . Thou didfltbis thing fecret ly, but 1 
 will doe this th ing before all Jfrael, and before the Sunnt. 
 And thus they goe on boldly in this fin, thinking they 
 (hall efcape well enough if they can doe itfeaerly, 
 and not bee feene of men =, but they in this deipifing ! 
 of God, make God todefpifethem. Confider, O 
 I man, the many wayes God hath to reveale finne that 
 Ecclcf. jo. I is committed in fecret, Ecclef 10.20. Curfe not the King, 
 no, not in thy thought-, and curfe not the rich, no, not in 
 thy bed- chamber ;for a bird of the aire frail carry the voyce, 
 and that which hath wings frail t til the matter. Sinnc; hat 
 hathbeene committed in fecret, fhillbcedifcovcred 
 by wayes that a man thought unpoffible: Evill men 
 are as a glaffc that is {odered togethc r • as foone as the 
 fodcr is'mclted, the glaffc falleth in pieces :So they 
 that are companions inevill,may for a time bee true 
 
 the 
 
How to mertifie Vncleanneffe* 
 
 161 
 
 dcceic o£ 
 Satan, 
 
 the one to the other, but yet the Lord will oneway 
 or other difcover their iniquities, fo that they flrjj 
 fall in pieces like a broken potfhard ; yea, perhaps, the 
 Sinner himfelfe fa \ 11 confeffe his finne,as Istdas did. 
 
 The lad Deceit which Sa an doth ufe to provoke [TheaWi 
 men un; o this finne, is wit h the prefent delight which 
 they have unto ic : To this I anfwer, as Chrift in 
 CM at. 5 . 2 y.Thott (halt not commit adult erie } for whofoever 
 looketh upon a woman to lujl after her, bath committed adul- 
 tery already with her in his heart. If thy right eye offend thee 
 flu eke it out , and cajl it from thee, for it is profitable that one 
 of thy members fiould peri/h, and not that thy whole bodie 
 fhould bee cajlimo hell fire. Therefore I fay,it were bet- 
 ter for thee to leave thy delight, than to have thy foule 
 damned in hell fire for ever : by leaving thy finne thou 
 doft not leave thy delight, for then rhouhaftancw 
 heart, new defires and affe&ions to delight in better 
 things ; fo that the forfaking of finne is but a change 
 of delight, and thofe finnes which have thegreater 
 delight in them, fhall have the greater torment, as 
 doth appeare out of Revel. 18.7. concerning Babylon 
 The more plea furejhee had, the more Jhould her torments and 
 ferrowes bee. 
 
 Thus have Idifpatched inbriefe, this finne of un- 
 cleanneffe, infixing and inlarging onely fome two or 
 three of the Deceits whereby the devill doth beguile 
 the fonnes of men, and lead them captive to the com- 
 miflion of this flatifli and abominable finne -for mo- 
 tives and helpes againft ir, I referre you to thofe pro- 
 ducedin the handling of Fornication. 
 
 Z HOW 
 
i6i 
 
 Dotir. 
 
 How to Mortific Evill 
 
 Concupifcence. 
 
 Co LOt S I A N S g. 5. 
 
 MoYtifie therefore your members which are upon the earth t fornix 
 fation y uncleanneffe, inordinate affettion f evill concupifcence, 
 andccvetoufnejfe, which it Idolatric. 
 
 Owjfhould proceed to fame ,ip- 
 
 plication of this point, but be 
 
 caufe there is a third particular 
 
 which hath much affinitic with 
 
 the two former, namely, Torni- 
 
 cdtionjkVncUiinneJfe^ I will firft 
 
 fpcake of that which is herein 
 
 my Text, Evill concttpifcence. 
 
 By concufifccncc^ men doe underhand a degree of 
 
 this luft of ynclcanneffC) and it is an evill inclination in 
 
 the power oA tht Soule. 
 
 The Do&rine is this, Evill coticupifience is one of the 
 (imes which are likewifetobeemoitihed 3 Wee had 
 
 neede 
 
How to mortifie tvill Concupiscence. 
 
 needc give a reafon for if, bccaufe men will hardly 
 bee pcrfwaded to thinke it afinne, thus it was with the 
 Heathen, they thought there was no fwitt in it. 
 
 The firftreafon is, If Concupifcence doc cJc .v • unto 
 a man, that is, evil] [inclinations which the Soule by 
 fwnc is bent unto, then zGtmWfwnt will fallow, w hen 
 is the fruit of (his concupifcence : It is as a fpa'keof 
 fire, which being let alone, will grow greater and 
 greater, and like a leaven, though little at the firft, yet 
 doth it leaven the whole lumpe, fo that it doth pro- 
 ducc the workes of the flcfli, and therefore it is to bee 
 mortified. 
 
 The fecond reafon is, although a man doe notfall 
 into aduall ftnne prefently after there is concupifcence 
 in the heatr, yet being mortified, it hideth theftnne 
 in a man, andfo defiles him, and makes him prone to 
 an cvill difpofition, and alfo to bee abomkiable before 
 GoJ : Thcreforemortifie^w^/^wV^ before it come 
 to have vigor and flrength in thee . 
 
 A man is faid to bee an evill rnan,when hee is diftra- 
 fted from Good to Evill : now, evill concupifcence 
 makes a man to be fo. 
 
 There are evill inclinations in a good man, and yet 
 it is by way of Amithefis^ it is not his complexion and 
 conftitution to have them . Now, an evill man hath 
 concupifcence, and the fame is his complexion, and 
 conflitution fo to bee : Therefore if evill concupif- 
 cence bee not mortified, it makes a man to be bad,and 
 in this regard we ought to cleanfe our felves from the 
 pollution of this ftnne. 
 
 The third reafon is, Evill concupifcence beirg : n a 
 Z 2 man. 
 
 163 
 
 Reafii 
 
 Reaf.2 
 
 Reaj: 3 . 
 
i^4 
 
 How to mortifie evill Concurrence 
 
 m:n, it doth marrc all his good a&ions. To mingle 
 water with wwe y it makes the wine the rvorfe ; To mingle 
 diofle with filver, it makes the filvcr the more im- 
 pue. So evill concufifcence being intheSouleof a 
 man , it do h ftaine and blemifh his good a&ions ^ 
 
 when the firing of an Inftrumentisoutof tune, then 
 the Muficke dothjarre. Ammthathathftron^con- 
 cupifcence in him, hewilldefireto cometotheexe-i 
 cution of the workes of them, and fo it will have an 
 influence to the effeft, and will ftaine and blemifh 
 any good worke he goes about; fothacevillconcu- 
 pifcence making a man tobeeevi.l, itdothbltmifh 
 and ftaine all the good aftions that a man goes about > 
 in that he doth performe them either withvaineglo- 
 rie orfelfe-refpc&. 
 
 The fourth reafon why evill concupifcence fhould 
 be mortified, is,becaufethatotherwifethecomman- 
 dements of God will be grievous unto us, ihb.%;\. 
 Tor this is the love of God, that we keepe his Cornmande- 
 ments^ And his Commandemenis are not grievous. The 
 Commandementsof God are not onely to be kept of 
 ; us,butfotobekepr, thittheymaybedelightfullun- 
 I to us, Pfal. i o yiMtffe the L&rdO myfoule, attdallthat 
 ; is within me blejfe his Holy Name : when Cencupi fence 
 \ doth lie in thefouleof a man, inits full vigour and 
 ftrength unmodified, it doth draw in him a reludance 
 from good duties, as when a man doth will one thing 
 that is good, and an evill inclination doth fet upon 
 him,then the Commandementsof God will be grie- 
 vous unto him , even as a man will be unwilling to car. 
 rie a burthen long. 
 
 Now 
 
Horn tomertifie evill Concupfcence , 
 
 I6y 
 
 tilings ob- 
 fcrvc to be 
 in concu- 
 pilcence. 
 
 Simile, 
 
 Now I p,oceeJ to (hew yoa three things obferva. jThtcc 
 ble in this word concupfctnce. 
 
 Firft, whatthe nature of it is. 
 
 Secon Jly,the finfulneffe of it. 
 
 Thirdly, the operation or vvorkes of it. 
 
 Firft, for thebetter underftanding whar it is, know 
 that inthefouleofmanthercisafacilitie. Secondly, 
 there is an inclination, whijhdoth adhere to the fa- 
 cultie 5 and thirdly, there are a&uall defires which 
 flow from that inclination, by way of Similitude^ the 
 better to conceive. Firft, in the mouth there is a pa- 
 late,fecondly, the defi-ed humour, andthiidiy, the 
 tafte: fointhe fouls of man, Firft, there is the na:urall 
 aflfe<51ion, fecondly, there is an inclination which is 
 the tuneableneffe,or untuneableneflc of it, and third- 1 
 ly , there is the defire,or adtuall workes of it. 
 
 By concupifcence is meant, the evill inclination, and 
 the fruits of the evill inclination, and by itthc habi- 
 tuall concupifcence, from whence the a&uall defires 
 of evill willfollow. Rom. 6. 12. Letnotfmneraignein 
 your mortallbodiesjhat yee fhouldobey it in thelufts there, 
 of. Firft, there is a finne, fecondly, theluftofthat 
 finne, andthirdly, theobedience, that is, confentto 
 the finne. There is a concupifcence that is natural!, 
 and another that ismorall. As there is a concupifcence 
 that is bad, fo there is another that is good, and a 
 third that is neither good nor evill. There was in 
 1 Chrift a defire to hve, though ic were Gods will hee 
 I fhould dye, yet obeying, hec did not finne. Onfaft 
 , day es wee are comm anded fo to doe, yet the defire to 
 tafte corporall food on fuch a day , is not finne. 
 I Z 5 Se- 
 
 Wluts 
 meant by 
 cincupif- 
 ccncc. 
 
i6& 
 
 How to mortifie evittConcupijcence. 
 
 A double 
 Law. 
 
 Simile. 
 
 3 i 
 
 Secondly, it doth proceed from finne, and one 
 finne doth beget another, lames 1. 15. Concupifance 
 doth b ring forth finne, Rom. 6. 12. Let not finne raigne in 
 your mortall bodies^ (that is) Let notconcupifcence .• 
 but to underftand what the finfulnefleofitit, know 
 that finne in fpeciall, is the tranfgreffion of the morali 
 Law, any hcultie that is capable of a fault, it is finne, j 
 that is the defedt of it - Man fliould bee fubjeeft to rea- 1 
 fon, and rcafon fhould caufehimto fubmithimfeife ! 
 unto the will of God. The morali Law is a rule of 
 adiion, not of habit. There is a double Law 5 aLawof 
 a<3ion,and a Law which we call that Law^vhich God 
 did ftampe on the very Creature. Take an Epiftle 
 or a learned Writing that is made by art, there may 
 bee Logicke,Rhetoricke 3 and Grammar rules brought 
 in to confirme it; So in the Law, there is a ftampe 
 and a rule, and every aberration from it, is an error in 
 it. If a man did ail that is in him, ufed his beftinde- 
 vour to fubduehis evill concupifcences, and yet can- 
 not, yet it is notfufficientforhim, every man hath, 
 or ought to have ftrength inhim, to rule his affefti- 
 ons. 
 
 If a Matter command his fcrvant to goe and doe 
 fuch a thing, if the lervant goe and make himfelfe 
 'drunke, and then goe about it, andcannotbringitto 
 pa(Te, although hee doe his good will for to doe it, 
 heeisnottobeeexcufed,becaufehcdidJoofehisabi- 
 litie through his owne default : So wee : God at the 
 firft did make us able for tofubdueourluft:, butwee 
 in Addm having loft the abilities of our fint eftates, 
 and yet may recover ftrength againc, tofubdueoar 
 
 Jufts 
 
How to mortifie evili Concupiscence. 
 
 \6n 
 
 lulsin Chrifhhefccond Adam :if weedoeitnot,the 
 faukisinourfelves. 
 
 Now wee proceed unto the third particular to 
 fhcw unto you what is the operation, and working of 
 this cvill concupiscence. 
 
 It is an inordinate inclination, which doth cleave 
 unto the faculties of the foule, and doth indifpofea 
 nun to that which is good, and carries him on to that 
 which is evill, and fo long as it abides in the foule, 
 it makes him fruitfull to doe evill, and barren to doe 
 good, fo that evill anions, the fruits of evill inclina- 
 tions, doe artfef omit, even as water from the foun- 
 taine,and fparkes from the fire. 
 
 Concupifcence doth conceive and bring forth finne. 
 
 There is a different vvorke o£Concupi[cence\nmiti 
 ttmis evill, and a regenerate man 5 In an evill man, it 
 harh dominion over him, fo thatallhisa&ionsand 
 dc fires arc finfull. In a good and holy man, there is 
 concup-fccnceaifo, but it doihworkeinhim byway 
 of rebellion, hee beholds it as a difeafe, and as an ene- 
 my unto him,and doth labour to mortifie it, hee is in- 
 lighned by grace, tofeeitasadifcafe, and therefore 
 doth labour to cure it more and more. An evill man 
 think es itthebeft wayforhishappinefTe, and that his 
 chiefeft good doth confift in giving fatisfadion to his 
 concupifcenccs, and therefore doth labour to fatisfie 
 them,and notto cure them. 
 
 True it is, Gods children, David, Petcr,SafowM,and 
 other holy men have had concugifcences in them, 
 but yet were not domineered over by them ^ So long 
 as a man doth ftrive againft evill concupifcences, a- 
 
 gainft 
 
 3 
 
 What is 
 ihc opera- 
 tion of c- 
 vill Con- 
 cupifcence 
 
68 
 
 How tomortifie cvill Concuftfcenct 
 
 gainlt the motions and (linings of them, and that his 
 owne conference can beare him witr.eflcjhee doth re- 
 fill them in finceritic of heart, they (hall never heare 
 fway over him : Take the beft a&ions of a wicked 
 man, the utmofl end cf them are -tohimfwlfe, and if | 
 the utmofl: end bee bad ,all he doth muft needs be bad : 
 Simile. as f° r example; The end that a husband-man doth 
 layme at in tilling the ground, and fowing of his 
 (ecd-cornc, is to have a good hanc-ft, nnd if his 
 harveft prove bad, then all his labour is loft : though 
 the beginnings of a thing bee good , y et if the utmoft 
 end of that thing bee naughr, all is bad. So that the 
 end of all things in moral! anions, doth m^ke the 
 thing either good or bad: Every wicked man doth 
 feeke himfelfe in all his a&ions, hce doth worfliip 
 himfelfcin the utmoft end of all his thoughts io 
 that all his a&ions, lufts and defircs, are cvill conti- 
 nually. 
 
 Now I proceed to (hew you, what it is the Apoftle 
 Paul would have you to mortific: here fomething is 
 prefentcd, and to (hew you plainely what it is, it doth 
 confift in thefe two particulars. 
 
 Firft 5 the habituallconcupifcenceand fecondly, the 
 inordinate lufts and defires that doe arife from it: 
 one wee callhabituall, and the other a&uall. Now, 
 the Apoftle would have thehibiruallcomupifcence 
 in nature weakened, and fecondly, hec would have the 
 a&sof thelufttobeefupprcfTed. Now, tlncitisthe 
 Apoftlcs meaning, that hee would have them mortifi- 
 ed, and that which is to bec monified is fin, markc that 
 place I didcitebefore, Rm.6.ii.Let*otJirmcr4igM 
 
 in 
 
 What it to 
 be mortifi- 
 ed 
 
How to mortifie evill Concitpifcewe. 
 
 \6$ 
 
 in your tnortall bodies. In thefe i\ ords a ethree thicgs 
 obicrvcabie.-Firft, there i> j finne: Secondly, al ft 
 to finne rand thirdly, obedience to the finne, that is, 
 a will (O execute the defire of thiiluft. WnentheA- 
 poftle faith,he would have them mortified, hec would 
 have the heart to bee cleanfed from the babituallcu- 
 ftome of evill Concupifcence, andfecondly.be would 
 have thera fo fubdued,as not to obey ihem. That you 
 may know the Apoftles meaning, and. not to lay a 
 ;fti aighter charge upon you, then the holy Ghoft doth 
 aime at,hee would have all thefe three to be mortified, 
 the luft, the confent to the luft, and the ad of ill. Con- 
 fider the nature of the things that are to bee mor.ified • 
 If yoU t.kethe evill inclination, and compare it with 
 the ftrength ohheminde, in committing ofany finne, 
 [hey are allot the fame nature, they differ but in de- 
 gree, alv'fTcrevill in the thought, before confent un- 
 to it, is of the fame nature as a greater, asitisinmur- 
 ther : Hee that is angry with his brother unadvisedly, 
 committeth a degree of murthcr 5 So hee th at flande- 
 rerh his brother by caking away his good nanu^ 
 committeth a degree of munher, and is a finne of the 
 fame nature, as if hee tookcaway the life of his bro- 
 ther. So as in taking away the comfort of a mans [ 
 life, it is a degree of murther, in as much as that m;n I 
 would take away thelifeofhisbioih^r if hcenrght 5 I 
 S-* in luft, if a man defire to commit Adultery wuh \ 
 a Woman, and cannot come ro the execution of his 
 I will therein, to the coram rting of theaclall finne, | 
 J yer the Adultery of the thoughts and affe&ions, are 
 I degrees unto this finne, andarc of thefame nature, a* 
 
 A a if 
 
 
170 
 
 How to mortice evill Concupifcence, 
 
 ExocLi*> 
 17- 
 
 Tiote. 
 
 if he had committed the finne it fclfe. The Comtnan- 
 dements fay, Thou fialt not covet thy neighbours Wife\> 
 that is, in no degree a: all to hurt her, or to wrong 
 her. If all bee of one nature, and d.flfcrin degree, 
 then all are to bee mortified. The fame nature is in 
 one drop of water that is in a whole Sea, and the J 
 fame nature in a fparke, as there is in a great fire ; If 
 there bee a right enmitie between finneand us, wee 
 will abftaine from all finne -a man doth hate the ve- 
 ry colours of his enemy, as Toadesand creatures that 
 are poyfoncd : If a mm do -abftain? in ftneerity 
 fromfinne, hee will abftaine fvomMfime. Thereafon 
 why men abftaine from any Jinve, is either for love of 
 themfelvcs, or of God -if for love of thy felfe thou 
 docft abftaine ftomfinne, thou wert as good commit 
 all as forne^ If for love of God, thou wilt abftaine 
 from all finncs^ from little fmncs as well as great finnes. 
 Here may a queftion bee asked,why men doe abftaine 
 ***** j from Murther and Idolatry < Theanfweris, becaufe 
 God did forbid it ; and did not God forbid alfo, Thou 
 fbafo not lufi : God that doth forbid the one, doth for- 
 bid the other -, and for thy further corfideration, 
 know,the holy Spiiit of God doth hate every ftrme, it 
 dothabandon and hate that heart where thcfcthoughis 
 of luft are nourilhed. N ow, the hearr is the habitati- 
 on and refidence of the holy Ghoft, wherefore all 
 finnes are to beemortified, that the holy Ghoft may 
 come and dwell there. 
 
 The ads of Mortification arc chief ely thefe y the 
 
 Apoftle would have us take paines with our hearts: 
 
 men might doe much good unto themfelves, would 
 
 I they 
 
 $*}$> 
 
 ..) 
 
 Ads of 
 mortifica- 
 tion. 
 
How to tnertifie cvill Concufifctnce. 
 
 171 
 
 they i>ut take paines to confider and ponder their 
 wayer, but when men are carried away with the de. 
 fire of riches, vaine- glory, and other inconfiderations, 
 no marvell if it bee thus with them : If they would 
 but fit alone, meditate, and reflect their mindes upon 
 what they (hould doe, it would bee a great meanes to 
 make them to alter their courfes. 
 
 The ApofUe when hee would have them mortifie 
 thefe lufts ; hec woulcl have them confider the meanes 
 how to fuppretTetnem, there bee ftrong rcafons in the 
 Word of God for them : let them fcarch the grounds 
 they have for the committing of thof e lufts,and it will 
 bee an effe&uali meanes for the mortifying of them: 
 If mens judgements were rc&ified to fee their follies, 
 they would change their courfes, and turne the bent 
 ofthcir affe&ions another wayjl (hould deliver many 
 things unto you in this kindc concerning Mortificati- 
 on,to let it bee y o^r care,that it may worke upon your 
 inward affe&ion, that you may make it profitable uoto 
 your owne foules, and that you doe not letirpaflc 
 from you without doing you good. 
 
 The Word of God which you heare, is not loft, it 
 (hall ccrtainely doe you hurt, if nor good, it (hall har- 
 den if it doe nor foftcn.lt is anillfigneif atreedoe 
 not bud in the Spring, bit to fee it without leaves in 
 the Winter is no wonder at all : So for any to heat e 
 the Word of God powerfully preached, and not to 
 have good wrought on them by it ;they have great 
 caufe to feare their eflates. It is this meditating ard 
 taking to heart, whicu is the firfl meanes I prescribe 
 for Mortification. 
 
 A a 2 We 
 
 MediratiS 
 an d laying 
 to hearr,is 
 the Meant 
 to mortifi- 
 cation* 
 
17* 
 
 How to mortifie cviH Concupfctnct* 
 
 Wee arefaid, fecondlv,to mortifie^when weefup- 
 prefTeandkeepedownethef lufts, if wee keepc them 
 back from their courfe^ that they doe not bring forth 
 the fruit offinjsc s Ait aftions, when any finm is exe- 
 cuted, they tend to evill corruptions • If wee abftaine: 
 from the aftionc* £w, when it doth kill the very in 
 dilution. Take any fitimW* mm isnaturally inclined' 
 unto ; whether it bee thefwne or Vncleanneffe, the de- 
 fire of Riches ^ ot ■ whaifoevr, cuftome doth make his 
 lu[tstobceftronger,andfodorhaddetothej*/w. One 
 light dothfliewathingtobeefo, but more lig Irs doe 
 make it appeare more cleare-fo there is an addition 
 in finnejxs well as in Grace : the more they aft \Vifinne y 
 the more they encreafe. 
 
 Now, when mencomplaine, they know not what 
 to doc, they cannot bee without their lufts j Let them 
 thanke themfelves for it, in fuffering themfclves by 
 cuftome to praftice them, but by keeping downe the 
 aft ofjjtf, the lulls will evaporateaway in time, though 
 thy luft bee ft ong and violent at the firft; yet if thou 
 wile let it alone from the execution of it, itwillcon- 
 fume and weare away at the 1 ft 5 Therefore keepe 
 downe thy lufts, and fupprefle them. 
 
 Thirdly, to wcane thefe lulls, inordinate aff ft i- 
 ons and concupifcences ; the reftifying of the j dge. 
 ment, and applying of right meanes, dothmoaifi 
 the higher reafon fNow, for to monifiethel vver 
 reafon, is to turne away theb<°ntof affeftion on a o- 
 thcr objeft : If Grace bee quickc and lively in fi man, 
 it turnes av/ay the minde ixomfinm, and the way to 
 weane thefe lufts 3 istokecpethemindefixedandbent 
 
 on 
 
How to mortijie evill Concufifcence, 
 
 m 
 
 on better things, as temperance, chaftitieandfobrie- 
 tie ; for all intemperance doth breed iuft, and then the 
 Diveli doth take occafion and advantage to vvorke 
 upon a man, but fobrietie and tempcranceisagreat 
 meanes to kcepe backe thefe evill affe&iofis. 
 
 Now I proceed to make ufe of what hath beenc 
 formerly delivered concerning thefe t ree Sinncs, 
 FornicAtto»> VficUanneffc, and Evill concupfcence : You 
 may remember what hath beenefaid concerning the 
 greatnefle of the fime of VncKannelfc j It will fol- 
 low then, y it be fo great a^,we fhould ufe meanes 
 to bee freed from it, Thofc that are guilty of it, let 
 them give themfelves no reft* their eye lids noflum- 
 ber,nor God no reft, till they bee delivered from the 
 band of this iniqu ty : i Sam. 2 . 25, Remember what 
 Eli faid tohis fonnes, If one man finneagainfl another, 
 the fudge Jhall judge him 5 but if a man finne againjl the 
 Lord, who fl) all intreat for him ? When God doth take 
 in hand to afftift the Creature, then it is intolerable., 
 man (ball finde it to beea ten iblc thins to fall into the 
 hands of the living God. Take an arrow, or a bullet, 
 and let it bee (hot into the body of man 5 it may wound 
 deeply, and yetbeecured againe, bur let fhehead of 
 that arrow bee poyfoned, or the bullet envenomed, 
 then the wound proves deadly andincurable: There 
 may bee in the body of man many greatgafhes, acid 
 deepc wounds, and yet bee cured ; but if the affliction ] 
 lies on the Creature from the wrath ol God, he is not 
 able to beateiuit dorh caufe themtotrcmb'lej and 
 h s confeience to bee terrified within him, asweefee 
 by men that are in defpaire. 
 
 . A a j Now, 
 
 rfc. 
 
 

 I 74 
 
 K*w to mortijit will CmcHpifctnct. 
 
 %&*[**» Now, the rcafonof ic is, God when heefmites the 
 Creature in his wrath, hee doth wound the Spirit, 
 aftdasitwcre, doth breake it in (under, as God doth 
 breakc the Spirit, fo hce doth futlciae the Spirit -but I 
 when hee doth withdraw himfclfefiom the creature, 
 then the flrong holds of the Spirit arc gone. Tins is 
 to (hew you what a terrible thing it is, to fall into 
 the hands of the living God. This, as it doth belong 
 to all, fo efpecial!y,to th oft that have received the Sa- 
 crament this day or before^hat they make confeience 
 of this firme, if they doe not, they receive it unwor- 
 thily, and hee that is guiltie ofthis, is guiltie ofthe bo- 
 dy and blood of chrijl^ he difcerncs not the Lords bo- 
 dy, neither doth hec prize it as hee (bou!d„nor eftecmc 
 of the excellency of it as hce ought : hec difcerncs not 
 with what reverence hee fhould come to the Lords 
 Table • therefore faith the Apoftle,hee is guiltie of the 
 body and bloudof chrijl.,\hatis, hce is gu hie ofthe 
 izme fnne that thofe were, that did mockeandcruci- 
 fie Chrifl Ufa. The Sacrament ofthe Lords Supper ,is a 
 fpeciall meanes, and chiefe ordinance of God for the 
 attainment of his bk flings, if it bee rightly received h 
 and fo it is the greatelt judgement that can befalls 
 man 5 if it bee not rightly received,for Cbrift&chbcfcly 
 repreferted therein : The bloud of chnH is the mod 
 precious thingin the world, when men (hall account 
 this holy bloudof thenewTeftament, tobeebutan 
 unholy thing, and to trample it under foot, God will 
 not bcare with this. 
 
 Now, when a man doth come to the Sacraments 
 in anegligent manner, in not preparing himfelfe wor- 
 thily 
 
How tomtrtifie rvifl Cencufifcencc. 
 
 175 
 
 rhily to come, hec is guilcy of the bloud of Chrtji^ 
 For yce are not onely to bee carefull to prepa;eyour 
 fives before the receiving of the Sacrament, butal 
 fo of your walking afterwards. Therefore confi- 
 der, you that have received the Sacrament, or in- 
 tend to doc it, that you doe cieanfc your felves from 
 this pollution of heart and fpirit, and that you doe 
 put on the wedding garment, that is required of all 
 ^worthy receivers 5 Let your hearts bee changed, 
 and your affe<5Hons and adions bee free from all kinde 
 of evill, and your hearts bee turned to God, clfeyou 
 cannot bee worthy receivers, and fo much fhallfuffice 
 for this uk, that feeing this finne is fo great, ev.iy 
 man fhould endeavour to freehimfelfe from it. Se- 
 condly, feeing the Apoftlc doth not onely exhort us 
 foabflainefomit, but alfo moid fie, kili^and fubdue 
 it ^ If there were nothing but a meere ;:b(tincnce from 
 ill, then it is not properly a mon ideation, for then 
 the impurefl adulterer (hould fometimes bee chafre af- 
 ter his impure manner of committing it- and there- 
 fore the ceffition of it is no true mortifying ofir* and j 
 that you may know mortification aright, I will give ^ 
 you three fignes. i 3 
 
 Fi ft, you fball know it by this, if there went a j S 'S UCS * l 
 
 general! reformation both in heart and life bcfoie,!™^ 1 c *" 
 
 whenthe heart is generally fetaright, is changed and • z 
 
 renewed to good, and from thence dotharifeady- i* «gcnc. 
 
 ing to thefelufts, then it is a good frgne, but if o- ^ i( ^ fo ^ 
 
 i rherwifc there bee no particulars changed in thee, heart and 
 
 ' then it is but a cefTation, not a mortification, but '' "= 
 
 when the whole frame of the heart is altered, yea, 
 
 even 
 
l*]6 
 
 How to moftifie evillConctipijcence. 
 
 2 
 Signs of 
 true Mor- 
 tification, 
 is a right 
 judgement 
 of finne, 
 and a true 
 loathing 
 it. 
 
 SiwiU. 
 
 even from the very roote, when the ould man in the 
 body of finne is wounded even totheh.art, thatis, 
 when a man hath bcrene foundly humbl d for hi, 
 finne, and afterwards hath his heart afifltfkd to 
 Chrift, and is become to love God, and hah his 
 minde changed, then hee may truely re, koa it morti- 
 fication. 
 
 Secondly, you may know true mortification by 
 
 this, by having a right judgement of finne, and a 
 
 true loathing aad deteftation of it; It is hard for a 
 
 man while h< e hath any finne in him, to j ,dge righ ly 
 
 of it, forthenamanisgiventoaninjudiciousmin e, 
 
 while hee doth continue in it jA< when a man is in 
 
 prifon, if hee have continued there long, though ;he 
 
 fent bee bad, yer. heecmnotdifcernei ^b.rletthis 
 
 man bee brought to frt (hay re, andb eca ried/othat 
 
 pnfon againe, then hee will fmell thenoyfomendTe 
 
 ofit. So, when a man is in finne, hee cannot truely 
 
 judge of ir, but when hee is cfcaped from it. then hee 
 
 can rightly and truely detcft, and jadge ofit: when 
 
 a mans foule is righteous, there isaconirarieaebe- 
 
 tweene him and uncleannefTe, a righteous foule do h 
 
 i deteft finne, both in himfelfe and others ; os Lots 
 
 ! foule was vexed with the abomination of the Sodo- 
 
 \ mites. Confider how you are affe&ed with the finne 
 
 j of others : Rom. i. verfe^i. They were not oncly wor- 
 
 \tby of death, who did commit finne tbemfefoes, but alfo 
 
 they that hao pleafure in others -when a man can truely 
 
 dcteft finne in o hers, as Lot did, and doth truely 
 
 loath it in himfelfe, then it is a true figneoftrue 
 
 mortification. 
 
 The 
 
How tomtrtifie tvill Concufifccnce. 
 
 177 
 
 The laft thing to know mortification by, isani 3 
 
 mortifica- 
 tion is, a- 
 
 tf ualJ ab- 
 
 ftinciicc 
 
 froraHn. 
 
 a&uall abftinence from every finne : it is one thing j And lad 
 to diflikc a finne, and another thing to be weary of ' 
 it, and to hate the finfulneffe of it -If mortification 
 be true, he will hate all kind of tmcleannefTe with an 
 inveterate hatred, bee it of what degree it will: 
 Sheepe doe hate allkindeof Wolves. If a man doe 
 tmely mortifie, &c. his hatred to finne will be gene- 
 rail, noc onely in abftinence from grofTe finnes, as 
 number, adultery, and fornication, but alfo from all 
 other finnes :For, when a man forfakes finne out of 
 hatred, his rancor is of judgement more than of paf- 
 j fion, and fo likewife his hatred will be conftant. 
 I Men may be angry with their finnes fomttimes, and 
 [fall out with them at other times, and yet be friends 
 ' againe : but if they* doe trucly hate finne, their abfti- 
 Inence from finne will be conftant, when a man be- 
 comes a new crea ure, there willarifeacontrarietie 
 
 {to finne in his nature, fo that if a man doe hate finne, 
 i he is truly faid to mortifie. 
 
 Here may a queftion be asked. 
 
 Whether after true mortification, a man may fall 
 into the fame finne ng iine or no i 
 
 For anfwer hereunto, I fay, a man may falla. 
 gaine into theaft of finne and uncleannefTe after mor- 
 tification, for the gates of Gods mercy ftandop^n to 
 men after their gitateft relapfcs: but yet he doth ne- 
 ver fail into the love of finne, and of purpofeforto 
 finne. Though he do fall into the ad, he doth not 
 retutne to ai low of it, and to wallow in the mire : for, 
 it is irapoflible to doe fo after grace, yet we cannot 
 
 B b (hut 
 
 $*!&. 
 
 Anf\ 
 
 w. 
 
178 
 
 How to mortific evill Concupfcenct. 
 
 Mcancs to 
 labour for 
 the aflfu- 
 ranee of 
 pardon for 
 cur ftnnes. 
 
 (hut up the gates of Gods mercy to thofe that have 
 often relapfed, fo that a mansconfctenceiswitnefTe 
 unto him, that he is not remifTe in the meants he 
 fliould ufe: though he fall into the aft of finne una- 
 ware, yet hedotnitnotwithfetpurpofe:Now, you 
 may judge whether you be mortified, yea or no* ' 
 The meanes to modification are t hefc : 
 The firft meanes to mortifie, is to labour for the af- 
 furance of pardon for thy finnes. Sinne is nev^r mor- 
 tified, bu by the ur&fying Spirit; there may bee a 
 reftrained fpirit in us, to keepe us from the ad: of fin, 
 but ircan rever be mortified, but by thefan&ifying 
 Spirit of God,pardonforfinneishadbytheaflurance 
 of faith in chrifi, and the way to get this forgivenefTe, 
 is to be truely humbled for our finnes, acknowledge 
 ingourovvnemifery, and our owne warts, and to lay 
 hold upon the mercies ofChriftlefus, and to be lif- 
 ted up by the promifes of the Gofpell ; Confider, 
 whatsoever you finnes be, whether againft the light 
 of natu c;or aganft knowIedge;Let amansrelapfes 
 be never fo great, and aggravated with never fo many 
 circumftances, neverthelefle, if a man will come in, 
 our commiflion is to propound unto them without 
 all condition, or exception, that the gates of mercy 
 ftand open for them : UWar. 16.15. there is our Com 
 \ni{{ioi\Gc£yeei#to all the tvorld,and preach the Go$el un- 
 to every creature. What this is in the next Verfeitis 
 faid 3 If amwwillbelceve, he/hallbe ftved; but he that 
 hlee f uethmt,fball be damned. Therefoie whatfoever 
 your finne be, la nothing hinder you to come in, for 
 if you come in, God will receive you to mercy, all 
 
 the 
 
How to mortife evill Concupifiencc. 
 
 *19 
 
 the hindcrance then is inourfelves. Confiderthefe 
 two places of Scripture, i Cor. 6. 9, /Wfpcaktng to 
 the Corinthians, of the greateft finne that ever mans 
 nature was capable of ^ Such were yee (faith he) but now 
 yee are waflied \and are fanclified,andjujiified in the name of 
 the Lordlefa, and the Sprit of our God : So in the 2 Cor. 
 1 2. and laft verfe.The Apoftle doth make no queftion, 
 but that they might repent, and have forgivenefle, 
 you may know how wi.lng God was to forgive gr. at 
 finnets jail thematteris, ifwebewillingtoapplythis 
 pa don toou felves. Toleiveourfinnesingenerall, 
 to take Chrift to be a King, as well as our Saviour. 
 To deny our felves, and to take up Chrifts Croffc: 
 and \ hen there is no queition, but wee may have this 
 pardon fealed and affined u>. 
 
 Certaine ic is, m^n will not doe this, as to deny 
 themfelvcs, and to take up Chrifts CrofTe, till they be 
 duely humbled,, and have repented theirfinncsjbut 
 fo it is, tha c men will not prize Chrift, untill that ven- 
 geance fall upon them for their finnes -.would they 
 but doe it, they might be furs of this pardon, were 
 their humiliation true and fincere, ir is fufficient, the 
 laft ofthe Revelations, verfiy. ^dnd the Spirit, andthe 
 Bride, fay , come and let him th^t heareth, fay, come, ad let 
 him that is a thirjl come> avdwhofoever will, let him take of 
 the water of life freely. Firft, hereis, Let him that bea- 
 rethj come, that is, To allwhofoever thi* Goftell is preached 
 unto, the promifeisgeneralltoalhhert isalfoadded, 
 Let him tkit is a thirsi come : there is further added, Let 
 whosoever will, come -,come that mil come, and take ofthe 
 water of life freely, feeking God in finccritie oi heart, 
 
 BH 2 with 
 
i8o 
 
 Meanes u 
 abftmcnec 
 from ail 
 occafion 
 
 How to mortife evitt Ccncupifccncc, 
 
 with forfakingofall their finncs. And fo much for 
 this meanes of getting pardon for finne, end to come 
 to true mortific acion by the fmdtifyingSpirit. 
 
 The ficond mennes-to mortification, is to ab- 
 fteine from all beginnings, and occafLns of finne, 
 as precedent anions, and objects ofill • It is to have 
 a peremptory abftinencc, and full deniill, notmed- 
 ling with any thing that hath any -affinkie with finne; 
 If you d)e notneglcdi to refift the beginnings, this 
 is the way to come unto the utmoft ends of it, there 
 be chaines to draw to finne -.lames 1,14. Every wan 
 is tempted, when he is drawne of his owne iufl t and is 
 inticed: then when lu ft hath conceived, it bringetb forth 
 finne, and feme, tvhenitisconfttmmate, it bringetb forth 
 death, This is to cleare God in the matter of icmp-j 
 tation, a man is drawne with his owne luftuntoit. j 
 Firft, a man doth gaze on his finne, and dally with; 
 it, then hee comes to be intanglcd in ir, fo that he; 
 cannot get loofe againe, even as afifhthatisfaft toa ; 
 hooke. 
 
 Thirdly, followes the afient unto it, whenhecisj 
 taken in the net. And laftly, followes the commit- 
 ting of a&uall finne which doth bring forth Death. 
 So, firft, there is the chaine that drawes to finne, Se- 
 condly, the gazing onit- Thus Eo>J> did admireandj 
 J gaze on the fruit, and did thinke that iffhee might I 
 [taft of ir, fhee fliould come to know good and evilL,| 
 but ftiee was deceived, fo we are deluded by finre. 
 Firft, by gazing on it, then by being intanglcd in it, 
 afterwards proceeds a will thereunto, and laftly, the 
 Icomraitting of finne, which doth bring forth death, 
 
 fo 
 
How to mortifie evillConcufifcence. 
 
 181 
 
 fo that death fvllowcs finne > When a man h.thcorrv 
 mttedthe fin, it cajfech the hardening of the heart, 
 and To makes him not fenfible of the things of the 
 Spirit ; The greater finnes doe caufe the greater har- 
 denings, and makes the hear; fortobecomeevil], and 
 fo a man comes to have an unfaithful! h art : as an .4- 
 t bet ft so think the Scriptures arc nor true ; that thepro- 
 mifesofGodarenottrue:andla[tly, upfrithfiilnefle,it 
 caufeth a departure from Godrasintf^.^ i$.Anunbe. 
 itcving heart caufeth a departure from the living G^Take 
 •heed there bee not an evill and unbelieving hearc in 
 1 you,for if there be, then there will be a departing from 
 God, th.rcfore we fhould not be led by any thing to I 
 gaze upon finne, that wee may not bee intangled in it. I 
 Therefore let us atthefirft, checkethe very begin*! 
 nings offinne,an J refifta 1 occafions, 
 
 A third meancs to overcome this finne, istobce 
 excrcifed with the contrary delights: as with Grace 
 and HolinefTe. This is the raemes to mortifie the 
 heart, and to empty it of aUkirvdeoflufts, and they 
 cannot bee emptied out of the hear-r, unlcfle better 
 things bee put in (lead thereof; you cannot weaken- 
 blackneffe,bctterthan-by white. 
 
 Therefore the way to change the hear: after finfull i 
 ! ob je&s, and the mortifying of thefe lufts, it is to gi t \ 
 ! delight in better things, and to labour to have ncererj 
 I communion with God,, and to bee zealous of Gods ' 
 , cauf-, i Cor.io.6. - 
 
 Lsftofal^toconclude, Themeanesfor mortify- 
 ing ofthis [inne^ is, you muft adde prayer unto all the 
 reft : To pray urita God to baptize you with his ho- 
 
 Bb * lv 
 
 3 
 
 Meant s, 
 Gracr^ Ho- 
 linefTe, 
 
 4 
 
 Mcane* is 
 
 Prayer* 
 
:Ss 
 
 How to mortifie evtllConcupifcencc. 
 
 Iy Spirit, Let a manbelefttohimfLlfr, and it is im- 
 pofllble for him to mortifie, except God will doe it . 
 Therefore, -wee are to pray unto God to give us his 
 holy Spirit. When the Spirit of God doth come in- 
 to the heart, it is as fire, and puts another temper upon 
 him than was before 5 it turnes the firings of his heart 
 to another tune, and doth make him approve oft hat 
 which God doth require. Thisistheway tomortL 
 fie Juft. The more a man is carryed to the lcve of 
 one, hee is many times the more removed from ano- 
 ther h but the more a mm is carryed to God, the 
 more hee is waincd from inordinate lufts, and being 
 mortified, he is the more inclined to God, Utial 1.2. 
 Who fhall /land when he appear es f for hee u like a Refiners 
 fire> and like to Fullers Sope. Chrift fhall doe th it whe n 
 hee comes, that none elfe is able to doc. As in refi- 
 ning and purifying the heart, ufe whacmeanesyou 
 will, except you ufe fire, you cannot refine drofie 
 from Silver: So flaines that are in a mans garment, 
 wafli them as long as you will with Sope, they will 
 but feeme the wrfe ^but when they are brought to 
 the Fullers hand, they are foone rubbed out: So let 
 aman beelefttohisownefpirit, lue will runne into 
 a thoufand noyfome 1 fts 5 but when Gods Spirit 
 is clothed in a mans heart, then it doth keepe him 
 from the wayes of finne, RcveU. 1.10. it is fid of 
 ' lohn, That he was ravijhedin the Spirit \as a man locked in 
 ^armour: When the Spirit of God do r h poflcfTe the 
 jSoule, and cowpaflTeth ir abo ;t, itkeepesitfromthc 
 wayes of iniquity, and caufeth an aptnefle to good : 
 I Tim. 17. For God hath not given m the Spirit cfjeare, but 
 
 of 
 
How to mortifit ev til fine up\ fence. 
 
 is 5 
 
 of power tf love jf a good and found mind. And therea- 
 fon why men doc ncgle& it, is, becaufc they know not 
 the way to get it. They know not the pnvcr and ef- 
 ficacy of the Spirit, and that is the reafon there is fo 
 little eff.d in this bufinefTe. Let a man bee left his 
 cwne fpirt, and Gods fpirit removed from him, he 
 will lull after all. evils : Take example of Ehah, and 
 lobn Bapt/ft -,lt is faidof John, thar he came in the /pi- 
 rit of Eliah^ which did excell in him . Take Eliah, and 
 ex raft that fpirit from him which he had from God, 
 and hcewoJd bee but as other men. Takethedeare 
 Saints of God, and take but this Spirit from them, 
 how would it bee with th m i Even as it was with 
 David^ when God did, but as it were, hidehimfelfe 
 a little while from him, into what dangerous Sinnes 
 did hee fall? Therefore pray to God, thathee would 
 give you his Spirit, and that will be ameanestomor- 
 tifiethefe lulls withinyou. 
 
 It is the Spirit that doth make difference betweene 
 mm and man, and for the getting of it, pray to God 
 eaineftly, and he cannot deny you. Iwillnameb.it 
 one phec more unto you, <4#.f 2,38, 59. Repent and 'be 
 baptized every one of you in the name of Iefus Cbnjlfor the 
 nmifvn of finnes^ and you flail receive the gift of the holy 
 Ghofl - for the promt fe is to you and to your children y and unto 
 all that are a farre ojf y even as many as the Lord our God 
 (half tell. So that the men which are convened at Pe- 
 ters Sermons, did asVCyWhatJlall wee doetobefavedf He 
 (aid, Repent and beleeve^ and you fl)all receive the holy 
 Ghofl . And further addeth, The promifeismadsto you 
 and to your child) en^nd you flail be partakers of it* 
 
 Not, 
 
184 
 
 Hfitv to mortijie tvill Concufifceme. 
 
 Not, thac the promile ot the holy Ghofi: did be- 
 long onely to thole that were then prefent, but to ill 
 chat have bcene borne fince, and are to be borne, 
 both o( lew and Gentile, to as many as (hall call upon j 
 the name of the Lord. Therefore doe you now,a> the j 
 Apoftles did then, when chrift told them he would j 
 fend them thzCewforter, they fpent the time in pray- j 
 |ers untill they had it : So doe you pray carneftly, and 
 I be inftant with God for it, and then certainely God 
 eannot deny it you $ and when you have tht* Spirit, 
 then you will mortifie thofe lufts, and all other fuwes 
 whatsoever ; when you have the Spirit of Sobrutie^ 
 ofTemperance,of Love,of MeekneJJejf Gcntkne([c,cfLcng- 
 fufferwg. The Lord gram youundc rftandinginwhat 
 ! hath beene fpoken. And fo much for this time. 
 
 HOW 
 
i85 
 
 How to Mortifie Inordi 
 
 nate Affedtion. 
 
 Co LO S S I AN S J.J. 
 
 Mortifie therefore j our members t*hich are upon the earth ,fowi«> 
 catiofty uncleaneflejinordintte nffeUionffrc, 
 
 Ome of thole earthly members 
 which the Apoftle would have 
 us to mortifie, we have already 
 handled 5 we are now to come 
 to fpeake of the inordinate af 
 fedions. The Greckewordis 
 tranflated by a double word; 
 fometimes paffion, fomerimes 
 affe&ion ;but it is all one,fo as the point is cleare,That ; 
 t/illinordinate affeflions muB be mortified 
 A Doftrine that may well bee handled at large, ij; 
 being generall and univerfall, an unlimited word that 
 reacheth unto all particular affe&ions • a Do&rin^ 
 that concerneth every man : Men for the moft p rt^ 
 
 Cc whea 
 
 Vettr. 
 
i86 
 
 How t$ merit fie inordinAte affeftions. 
 
 What af- 
 ferent 
 are. 
 
 liirit 
 thing* m 
 ihcSouic, 
 
 (when they come into the open view of the World, 
 have a ce t3ine composed iabitc, butinwardly, are 
 full of inordinate affe&ionr, : It is a do<5txnc the rtf ore 
 that fetiche th the inward parts, the minds and hearts 
 : of men : a Do&rine of continual! u r e : for though men 
 pretTe outward adions, yer :ff (frions remaincunm- 
 led. Bcfidesailthis,aDo6J;r;nc< fnofrn 1 <• fficulty. 
 [ex as there is nothing eufkr thantowifhand defire, 
 lb there is nothing harder than to ordei thefedefires 
 aright. For the better handing of the point, observe 
 ihefe three things: 
 
 Fittr, whit Affetttom are. 
 Secondly 3 when they are inordinate* 
 1 hirdly,whythey aretobe mortified. 
 In the firft place, I muii telt you what affections 
 are: by aff:&tons, youmuft underftandallafTc&ions 
 and paflions whatfoever ; for the better underftan- 
 ding whereof, youmuft know, that therearethree 
 things in the f ulc: Firft, the faculties which are ro 
 the Soule, as the members to the body. Secondly, 
 the inclinations of thofe faculties. Thirdly,thehabi;$ 
 acquired from thofe inclinations: For example, the 
 appetite or will is a facultie of the foule, and this 
 taken in it felfe, is neither good nor evill morally. 
 Againe, there are the inclinations of that will, and 
 thele are good or evill, according as the obje<5tetba* 
 they apprehend are good or evill ,and laftly,the ha- 
 bite is^ when the Soule dothaccuftome it felfe one 
 way or other j the habite is good, when the Soule is 
 accuftomed togoodobjefts, in a good manner; and 
 the habite is cvfll, when the will accuftometh it felfe 
 
 to 
 
How to mom fie inordinate affclion. 
 
 87 
 
 to evill obje&s, or to good obje&s in an evill manner. 
 It is with the paflions as it is with rhc fenfts. Fiift, 
 we have the fenle of hearing,before we heare, and of 
 feeing before we fee; then from often hearing or fee- 
 ing of the fime objed, proceeds an inclination moi e 
 to one obje& than another. From that inclination, 
 a habite inthe fenfe to turne h ftffe withmofteafi. 
 nefle and delight upon that obj:Cfc:ThuS a corrupr 
 habite is bred with us, when the minde or will turn; s 
 it felfc often to this or that evill obje& ;andfogets 
 agility and nimbleneiTc in doing : as often doing 
 brings dexteritie to the hands ;foifthe will or appc- 
 tite have gotten a haunt, either to vermes or vices, it 
 contrafts a habite to it felfe. Now to fhew you what 
 an affe&ion is, wee define it thm: An affeflion is an 
 inclination or motion of the appetite , upon the appr ebenfion 
 of good or evill. I call it an inclination or motion, for it is 
 the bent of the will to this or that thing : As fortx 
 ample, when we outwardly Iove,fearc, or defire,that 
 is a motnn; and for the Inclination, weareto Icn w, 
 that in man, the e is a double appetitejthefirftis 
 Senfuall, *hich apprehends things conveyed to the 
 fenfe*. ; as to the eye and earc, and fo is afH&cd to 
 love, feare, or grieve ; this I call the ferafuall appetite, 
 becaufe it is of obje&s apprehended by fantafie. Se- 
 condly,thereisa Rational} appetite j -he obje<3 of that, 
 is that which the understanding apprehends $ and 
 fiom hence proceed affe&ions to riches, honour, 
 preferment, &c. the will being converfant about it. 
 Remember thudiftin&ion, becaufe of th^martcrthar 
 followeth, namely ^that the appetite L double, Sen. 
 
 What an 
 artcdwB is 
 
 Cc 
 
 fall) 
 
 A double 
 ipiKUte. 
 
I 
 
 I5>* 
 
 How to mortific inordinate Affutitm 
 
 A double 'foall and Rationally and affe<3ions arc placed both in 
 ** I the fenfuall, as we love, feare, and defire obje&s ex- 
 pofed to fenfe • and in the rational!, as we love, feare, 
 or defire theobjeds which reafoi apprehendeth. 
 
 Now to draw this generall divifion into twa main 
 heads.* Nature hath planted an appetite inchecrea. 
 turc to draw to it felfe that which is good, and to caft 
 away that which is evill ; therefore are thefe affections 
 fuch as apprehend either good or evill, tokecpethe 
 lane, and to expell the other - y thofe that appahend 
 good, if they fee it, andapp.ehend it, they love and 
 defiie it, and love defires to bee united to the thirg 
 loved, and a defire is amakingtowardsthethingab- 
 fentjwhen the thing is perfentweejoy init, whenit 
 is comming towards us, and there be a probabiiitie to 
 have it,then comes hope in ^ if wee bcliketomiffeof 
 it, then comes in feare h if no probability ofattaining 
 then comes in defpaire^ if there be any impediments 
 ag find reafon and iighr„then weeareangrie atit *and 
 this anger is an earneft defire to remove the i ^pedi- 
 ments, oth^rwife, if wee feereafonandjufticctothc 
 contrary, then we are not properly angry. Thefe are 
 the affe&ions that are about good, and thefe are the 
 firft kinde of affe&ions. 
 
 The fecondfortof affedions, are thofe that are a. 
 bout evill- as in the former there is joye of God y \o here, 
 to turne away from evill,is hatred^if evill be comming 
 and wee be not able to refift it, we feare, if we be able 
 to overcome it, then we are bold and confident- if we 
 be not able either to overcome, or refift the evilly we 
 ffkfromit *i£it be unavoy dablc, prefently we grieve 
 
 at 
 
Hotvtomortifie inordinate ajfsfiion* 
 
 i?9 
 
 at ir. But to handle ihem more feverally, ani foto 
 know them as they have reference to good orevill, 
 for except wee know them thus, it is worth nothing 
 to us. 
 
 There are therefore three forts of afTedions, Natu. 
 rail, Carnalland Spiritual!. Fh ft, #4/*r*i7,thefe affecti- 
 ons arife froraNat«.re, and tend tona urall objetfs. 
 as for example, to defiremeate and drinke is natural], 
 but to defire it in excefTcisnotnaturall • becaufethe 
 obje&s of natwall affedions are limited by nature, 
 namely (o much, andnomore:Na tire hath certain e 
 mcafurcs, and extents and limits, and thole fhee ex- 
 ceeds not.* Naturall affections make us but even with 
 beads. Secondly, there are C^^/ZafTeftions, which 
 arc lufts that arife from the corruption of nature^ and 
 rhofe tend to evill objects, orgoodobjc6sin an cvill 
 manner : thofe affe&ions make us worfe than the 
 Beads, like unto the Divell, 7^8.44. To** are of your 
 father the Dwell, and his lufts ye will doe-, that is, thofe 
 that have thefe lufts areas like the Divell, as the fonne 
 is Ike the fa her : thofe that are bound with thefe 
 bonds are like him: that is, they come in a degree to 
 the corruption the DivcM hath in a greater degree. 
 Thirdly, Spiritual! aflfcftions are fuch as arife from the 
 Spirit, that is, from the renewing part of a man, and 
 tend to good obje&s in a holy manner : Natural I 
 make us no better then Beafts, carnall than Divels, 
 Spirituall makes usbetter than men, liketoGbd, ha- 
 ving his Image new (tempt on us ; they lift us up 
 above men,and make us like to Angels. Thusyou fee 
 the three kindes of affe&ions in men* 
 
 Cc 3 We 
 
 Three 
 tores ofaf 
 fc6ion?. 
 
ipo 
 
 How ** mertifie inotdmatt affuttM, 
 
 We muft onely anlvvcr one queftion before we goe 
 vy further ^the queftion is this; Whether there be 
 no fpirituall affe&ions, except they proceed from a 
 generall difpofition,becauie many men feeme to have 
 good ftafhebfiowand then, and fp feeme to be regene- 
 rate i 
 
 I anfwer, no, they are not fpirituall, regenerated 
 affe&ions, bccaufethcfeafFe<5tionsmthcfouie, how- 
 foever^ they are good in regard of the Author, the 
 holydboft, that pu*s them m, are not fo in regard of 
 thefubje<5i, man, who is yet in corruption, and not 
 •renewed. If a man have never fo much skill in Mu- 
 ficke, if the Inftrument be out of tune, the Muficke 
 cannot be good • fo the affe&ions, as the fpirics fug- 
 geftions are good, but in a xrarnall man, they areas 
 an Inftrument < ut of tune: It is true that flafh s make 
 way to Converfion, but onely when the heart i* in 
 tune, and in a good fame, then arc the affc&ions 
 good- that is, then onely effrflively good, fo as to 
 make the heart good, and then the fruit will begood, 
 fuch as God will accept. So much to fhew what af- 
 fections are. 
 
 Now we are to (hew when they are inordinate: but 
 firft, know, the affeftions are placed inthefoule for 
 the fafegard of it, that is, to give the watchword, 
 that we may npell evill when it is comings thofe 
 that are about good to open the doores of the foule ro 
 let it in, and to make out for it if it be wanting: as 
 guides that are for the fervice of the foule, toputus 
 onto worke, & to be more earneft in out a<5tions,tfyey 
 bring aptneflTe and diligence in doing 5 when they 
 
 mifle 
 
 2 
 
 Aftcdions) 
 when in- 
 ordinate. 
 
Horv to mortifk inordinate affection* 
 
 191 
 
 mifle tlicTe ends, then they hinder us in fteadof pro- 
 fiting us, hurt us in fteadot helping us, carry usroc- 
 vill objefts in foadofgood, then they are inordinate 
 Jther in the maner, or in the end. This premifed 
 now, that we may further know them when they are 
 inordinate,obftr e thefe two things. 
 
 Firft, examine them by the rule which is the mainc 
 way of triall : if they goe befides the rule they are in* 
 ordinate. 
 
 Th fi ft rule is, that the obje<fb muft be good, elfe 
 the affedion is inordinate, there muft be L vc oi God, 
 foirow for finne, delight in God, then it is good; 
 but on the contrary, to di(grace holinefTe, to con- 
 demne excellency in others, to hate that wee fliould 
 cleive to,aboirinate the good we fnould embrace, 
 thefeaffdtions are naught. 
 
 The iecond rule is the end; examine if they take 
 their rife amide -though the objoft be good, yet if 
 the manner b naught, they areinordinate : Now the 
 manner is naught when the end is naught 5 as for ex- 
 ample, many men defir e and ieek for excellency of 
 parts, but to what end < Why, for vaine glory, not to 
 doc God feivice.-This is for a wrong end ilozcak 
 is an exccllenraffc<aion,none better, buriftheendbe 
 naught, the affoftion cannot be good, lebu was zea- 
 lou ,but he altogether refpe &ed himflefe. 
 
 The third rule is, though the objed be right, and 
 the end right,yet if it exceed the raeafure, the affefti- 
 on is not g od:Davids love to his children was good> 
 and the objeft good; yet he fay led in the meaftire. 
 ^Mofcs anger was good, yet when he caft the Tables 
 
 out 
 
 The firft 
 tryail of 
 inordinate 
 aftccYions 
 it,tccxa» 
 n in: them 
 by the 
 Rule. 
 
 Rule 1. 
 Rule 2. 
 
 Ruk$. 
 
i*8 
 
 How to morti fie inordinate affection* 
 
 Rule 
 
 The fe- 
 cond iriall 
 
 by the cf- 
 
 f C a$. 
 Ejfett i. 
 
 ouc ot his hand, it wasanexcefle* anddefe&ivebe- 
 caufe exceeding, though excellent and commendable 
 in another kinde. 
 
 The fourth mle is, though the objeft be right, the 
 
 end right, the meafure right, yet if the afFcttion be 1 
 
 not in order and feafon, that is, if it take its wrong ' 
 
 place, and thruft into the roome of another, it is a 
 
 caufe to make it inordinate : As for example, to defire 
 
 to doc bufineficina mans calling, is good, but if this 
 
 defire, prevaile with himat fuchtimeas he (hould be- 
 
 ftow in prayer and holy duties $ as when he (hould 
 
 come to heare the Word, then they are inordinate; 
 
 for feafon mi.-ft be kept too; therefore when anaf- 
 
 fed ion comesjf not in fcafon,anfvver it as Chrift did, 
 
 The houte is not yet come: this is the way to judge of 
 
 them by the rule. 
 
 The fecond way of tryall,is to know themby their 
 efFed;s,and they are foure, as the rules are foure. 
 
 The fifft efR(Sis,ifanyafTe<5l ion hinder reafon, fo 
 as to trouble the a&ion, then itis inordinate - y for af- 
 fections ought to be firva ts to reafon ; if they di- 
 fturbe,th(:nthey are not right: Asfor example ,feare is 
 fet in the foule to give the watch-word, to prevent e- 
 \ Ills 5 if it fliall appaleaman, foasto let his weapons 
 fall, thus it troubles teafon : Ioy was put in the foule 
 tooylethewheeles, and to quicken it more ; If it doe 
 more aftcnifh than quicken • if immoderate joy, caff a 
 man into an extafie when it fhould put him on a&ion, 
 or if it breake out into immodeftrevclings, and not: 
 into prayfes, thy jo/ is not good : griefeis [fined up 
 to eafethe foule of paine ; now,if it hinder a man from 
 
 induring 
 
Howtomorttfie inordinate affcftion. 
 
 IPJ 
 
 Effect 2. 
 
 lrVll'1.1- 
 
 induring that he fliould indure, i becomes inordinate. 
 The IJraelites in -Eg}/*, could not haiken to Mofes^ 
 becaufc of thcanguiih of their hearts, and worldly 
 fonow caufeth death, that is, itcaufethdiftempcrs; 
 and when it thus drieth up the bones, it eatcth up the 
 vigour of the foule, and makes a man out of frame, 
 then it is amitfe : though Chi ifts griefc i xceeded any 
 mans upon the CrofTe, yet he committed all to God 
 withott any diftempers. 
 
 The fecond effcdl is, When they indifpofeus to $ 
 ny holy dutv, as wee judge of in diltempers of the bo- 
 dv, if there be no appetite tomeateordrinke- fo af- 
 fections aie inordinate, when they indifpofe us to 
 pray, to doe good, ortofpeakegood,i Pet. 5. 7. the 
 Apoftle exhorteth Husbandt to dwell with their wives its 
 men of knowledge^ that is, in fuch a manner, as you may 
 moderate afFedions with knowledge ^ that your prayers 
 ( faith the ApolWc )benot kindred -that is, if there be 
 any difordcr in your affections one towards another, 
 it will hinder your prayers. By your afTe&ion you 
 may judge, and as you may judge of your affe&ion 
 by your duties ; fo of your duties ye umay judge by 
 this rule,how you aredifpofed to holy duties 3 if there 
 be any interruption, onndifpoiition,itisaCgnethere 
 is fome diftemper in the af?c<5Hons ; all things are not 
 ftraightin the inward man. 
 
 The third erfed todfeovertheimmoderatenefle 
 of affcdions, is, when they produce evill a&ions, 
 •which ordinarily they doe, when they exceedc the 
 meafure and the manner: Anger is an aflfWHon fet 
 in thefoule, to ftirrcup man to remove impediments,, 
 
 D d and 
 
 Efecli. 
 
194 
 
 How to mortifie inordinate afefffon . 
 
 Ej>h«4«2e, 
 
 XfeQ+ 
 
 and thus you may be angry for finne, and other things 
 too ; now, if it be kept in its owne limits, anger is a 
 defirc to remove impediments, and not a defire to 
 revenge, that is the inordinatcnefTe of it : lobe angry 
 for finne, becaulc it diflionourcth God, is good : 
 To be angry for other things redounding on our 
 felves, is not evill, to our anger extend butfofarre, 
 as to remove the impediments, not to revenge them ; 
 As for example, if a man takes away ones reputation* 
 and brings difgrace upon him: now, to defire to hurt 
 fuchaman, theaffe&ionisamiffe, becaufc the carri- 
 age of other men towards us, mud not be our rule 
 towards others: but wee are to make this ufe of ir, 
 to be diligent in keeping off the blow off our felves, 
 but not to hun another man: this is inordinate. Be 
 Mgrjy bat finne not, you may be angry, fo as it bring 
 forth no evill anions, or evill effeds : fo a man may 
 be angry with the infenfiblc creature, defiring to re- 
 move the impediment, and put out of the way that 
 which hinders thea&ions. 
 
 The laft effe&, is, when affe&ions draw us from 
 God, then they are inordinate, becaufe they fhould 
 draw us ncereto him. But, when they make us to 
 forget God, there is their inordinatencfle : For ex- 
 ample, wee are commanded, Dent. 12. 18. Tore- 
 joyce in the good things of Cod: but when wee fbalJre- 
 joyce in an Epicurean manner, and forget God,it is 
 amifferfor wee fhould fo rejoyce, that wee fhould 
 raife up our felves to loveandprayfe, and give thanks 
 to him : fo. alfo for feare and griefe, if wee feare any 
 thing more than God, and grieve for any thing more 
 
 than 
 
Hmumertifte itwdime affctlitn. 
 
 'S7 
 
 What it is 
 c > tnorcifie 
 affe&ions. 
 
 than for finnc, for croiTes and loflcs, more than for 
 difplcafing God, thefe make us forget God, andfo 
 become inordinate. 
 
 Now followcs what it is to morti fie them, which 
 wee have formerly fpoken of at large -in a word, it 
 is no.hing elfe buc a turning of carnall affeftions 
 into fpiriAiall, and naturall affe#ions to a higher 
 and more noble end } that is, to eatc, and to drinke, 
 not onely for natures benefit, but for God, to doc 
 him honour, that is the right end ; for to mortifie, 
 istore&ifie, and to bring things that are out of com- 
 pare to rule, to fee where they are inordinate, and 
 Co to turne naturall and carnall aflfeftions all into fpi- 
 rituall. 
 
 In the next place wee will fee fomc reafons why 
 they are tobe mortified, for reafons doc wonderfully 
 perfwadc ; and neccflitie of mortifying once appre- 
 hended, makes mengoeaboutit;Letusbutconfidcr 
 of what moment it is to have them mortified, what ill 
 if wee doc not, what good if wee doe. 
 
 The firft reafon is, becaufe affe&ions are anions 
 of the greateft efficacie and command in the foule, 
 they arc exceeding powcrfull, they are the wheeles 
 or fayles which carry the foulc this way or that way j 
 in that regard, becaufe they are fo effe&uall and pre- 
 valent ; therefore it concernes us the more to take 
 care that wee re&ifie them. Time was, whcnafFe<fH- 
 ons did obey the will,and the will the Spirit of God, 
 (in the time of Innocency) but now,that fubordinati- 
 on is taken away, and that union dilTelved, and now 
 the affe<ftions move the heart as the windetheSea, 
 
 D d 2 whe- 
 
 3 
 
 Why they 
 are (o be 
 
 mortified. 
 
 Reaf i. 
 
ip5 
 
 How to mortifit inordinate affetfion* 
 
 Simile, 
 
 Reaf.2. 
 
 Rufa 
 
 Ephc^4.io. 
 
 whether it will or no therefore it (lands youupon 
 to keepe them under. A mettled horfe is a deiightto 
 the rider, if he be kept under the bridle ; fo the af- 
 fections, if th-y b:good,theftrongcr the better 5 but 
 the Di veil hath no better fa&ors than the aff.&ions 
 are, if they be ill, they arethebeft opportunities for 
 him to doe mifchiefeby. 
 
 The fecond reafon why they are tobemortificd,is, 
 becaufe they arethofe that make as either good or e- 
 vil men. Ltisnottheunderftandingof t<uth, orfalf- 
 hood thatrmktsusgoodorevillmen, that is but one 
 opinion and judgement; but as the affe&ions are, and 
 as the inclination of ihe will is, fo isa man good or 
 I bad . lob was called a ftrfeft mm, becaufe hee feared 
 God 5 and bleffed is the nun that delights in God ; and all 
 things tvorkv together for good to them that love God. It is 
 the common phrafe of Scripture, to judge of man by 
 his aflv&ions, when hi&love is right, his feate is right, 
 and his forrow right $ therefore looke to thy aflfl&i- 
 ons which are the motions of thy will ;fo as thy af- 
 fe<5Hons are, fois the man,'\f mensa&ons are weighed 
 by their affeflions: In other Arts indeed, theworke 
 commends the Artificer ; but here, though the action 
 be good, yet it is not good, except the affections be 
 good, becaufe the will commands the whole man, Co 
 thegoodnefTeorbadnelTeof a man arefeeneintheaf- 
 K$io.ns» 
 
 The third reafon is, becaufe inordinate aftc&ion 
 makes much for Satan to take poflTefTionofthcfoule, 
 therefore it ftandsyou upon to kecpe them right and 
 ftraightj Ephtf^. io. Be-angry 9 but fwxnQt, thatis,if 
 
 anger 
 
How to mortifie inordinate affctfio*^ 
 
 191 
 
 angerexcecd itsmeafuure, itopensaway for Satan to 
 come in, and take place in the foule. The example of 
 Saul, iSam. 18. 10. willilluftrate this, whenthe wo- 
 men fang, Sauls thoufand, and D*?;/^ ten thoufand, 
 the Textfaith, Saul rvat exceeding wroth, andafterthat 
 time had an eye upon David • that made way for Satan, 
 he was exceeding wroth, and the next morning, Sa- 
 tan, the evill Spirit came upon him: fo char you lee, 
 ftro.ng affe&ions open the doore for Satan. ludas^ 
 when the affe&ions came to the height, the Divell 
 entered into him. Hee was angry at the cxpenceof 
 the oyntment ipon Iefus feet, and upon that he har- 
 boured the firft conceit of betray ing him: 1 4 Mark^ 
 compared with the 10. Witches,you know,exceed in 
 malice, and this makes wayfortheDevilltopoffcflc 
 them ; and fo worldly forrow, if it come to the 
 heighth, it expofeth the heart tobepsflcflTedby Sa- 
 tan: So by ftrange lufts Satan (Ides into the hearts 
 of men, and they fee knot -and therefore labour to 
 mortifie them, i/V*. 5.8- Berber and watch^c. that 
 is, if rherebe any excefl- in any affection, if you keepc 
 them not in, Safari will enter; therefore be fobei<, 
 and watch, fo; if you admit any diftemper, hee will 
 enter. 
 
 The f >urth re fon is, becaufc affe&ions are the 
 fii ft petitioners of evill • though they do not devife ir, 
 \ ex they kt the underfhndingonworke -Now, he 
 that is oneiy a worker of ill, hath not his hand fo 
 .ieepe in the aft, as hee that is the firft mover : Ifmen 
 ire exhorted to abftaine from evill actions and evill 
 pceches, men thinke that there is -fomc reafon for it, 
 
 D d 5 but 
 
 1 Sam. 
 io« 
 
 18 
 
 1 Per.?, 8. 
 
 Riafo 
 Simile, 
 
ip8 
 
 How to mortifie inordinate affettion. 
 
 ?fe t 
 
 but for cvill affe&ions they fee no fuch neceffi ie ; 
 but confider you, evill affrtfions produce cvill ani- 
 ons ; evill affj<5tions communicate cvill to ma \ as fire 
 heats water, and yet hath more heate in it felfe j fo af- 
 feftions makes fpeeches and a&ionseviil: And there- 
 fore God judge th by affections ; wee indeed judge 
 affe&ions by anions, wee cannot know them perfect- 
 ly, yec doe wee judge by the fame rule as farreas wee 
 can; let a man have an injury donehim, helookesto 
 the affe&ions, that is, to the man, whether it came 
 out of anger and malice $ if a man hath a good turne 
 donehim, he lookes to the affe&ions, if hefees grea- 
 ter good in them thaninthea&ion jforinagooda- 
 dion, the will is more than the deed, the willingnefTe 
 of doing it, is of rarer rancke than the doing the thing 
 ic felfe: So an evill affe&ion is more than an evill 
 fpeech or an evill a&ion. In this regard therefore, 
 labour to mortifie them, for they are inftigators of 
 evill. 
 
 If affe&ion be of fo great a moment as you have 
 heard, then doe that which is the mainefcope of all, 
 take paines with your hearts to mortifie them, when 
 they are unruly, to bring them under $ if ftrong af- 
 fefttons folicite us, give them a peremptory deni- 
 all 5 hearken to the Phyfician rather than to the 
 difeafe ; the difeafe calls for one thing, thePhyfici 
 an for another: if men yeeld to the difeafe, they 
 kill themfelves. Here is the true triall of grace: to 
 doe fomthing good, when there is no ill to op- 
 pofe it, that is a fmall matter : but when ftrong 
 lufts hale them to the contrary, thento refill them, 
 
 this 
 
How to mortifie inordinate affetfion. 1 99 
 
 this obedience u better thanficrijice : In the old Law, 
 they facrificed their fheepe and their oxen, but in 
 this obedience a man ilayeshlmftlfc$ this will's the 
 bed part and ftrength of a man, for, when he fub 
 dues his luffs, and biings them in obedience to 
 Chrift, hee facrificeih the vigour of the will : Man 
 is as his affeftions are:aflfl£ions are to the flule, 
 as members arc to the body : cro.kedneffe in the 
 members, hinders a mans going : fo crookednefTe 
 in the affections hinders the foule: thofe that kecpe 
 Clocks, if they would have them goe true, then eve- 
 ry thing muff bekeptinorderrfoinaffedions, keepe 
 them ftraight, becaufe they have fuch a hand in the 
 will; one hath an affe&ion to filthineffe, another to 
 covctoufneffe, another to good-fellow fhipj accor- 
 ding to thefe, fo are they carried, and fuch are their 
 actions : let their affe&ions be ftraighr, and they 
 turne the rudder of the foule another way, they 
 cart: us into another mould .-therfore labour to fub. 
 due them, and fo much the rather, becaufe they 
 make a man not onely good, but abundant in good 
 or evill* good doth prefcribe to amanexa&ly what 
 hee (hall doe, but yet leaves fome free-will offe- 
 rings on purpofe 5 totry our love,totry our affe&ions • 
 the rule of dutie is left partly to the rule of affections, 
 that we may abound in good .• A man may doe much 
 in rcfolution, but the aflcdHon makes it acceptable, 
 ?auI might have taken for his labour of the Corin- 
 thians, but the fulneffe of his love would not fuf- 
 fer him : that is, God and they kt him otv worke. 
 Thus affe&ions make a man abound in good; it was 
 
 Davids 
 
 Simile* 
 
209 
 
 How to mortifie inordinate affeftion. 
 
 Mcancs to 
 
 mortifie 
 
 inordinate 
 
 affe&ions. 
 
 Means i 
 
 | Davids love to God, that made him build a Temple 
 to God : In fhort, affections makcaman beautifull 
 unro God andman. Now, ifaffedions arc fo rare, 
 and yet fofubjed; to be inordinate, i: is wifedometo 
 know how they may bee helped s if any thing doth 
 wantmeanesof heipe, this doth, becauleitisahard 
 thing to keepe downe unruly aflfc&ions -therefore we 
 will come to lay downe fome m canes to hclpe you to I 
 keepe them downe. 
 
 The fitft meanesis, that wee labour to fee the di r - 
 eafe ; for no man will fceke for cure, exeep: heefee 
 the difeafe, the fighc of the dif.afe is halfe the cu~e 
 of it ; labou to fee your inordinate aff.&ions, and to 
 bee perfwaded and convinced of them. This is a hard 
 thing, a man doth not fee his evill inclinations, be- 
 caule thofe very inclinations blindc his eyes, and 
 darken fiis underftanding , and caft a mift before 
 him ; notwithftanding which, wee muft labour to 
 doe that what wee can - as there are divers forts of af- 
 fecfHons, fo there are divers forts of diftempers, as 
 the affedion of anger hath ,ts diftemper, and this is 
 more vifible ; when anger is gone, it is da Iy feene, 
 and therefore it is of no great difficulty to bee decer- 
 ned : there are oherkindes of affc&ions which doe 
 continue in man, when his heart is habitually carried 
 to an inordinate luft • astopride,vaine-gloryJoveof 
 the world : no fuchaffc&ioncanbeewclidi ctrned 
 whileft that continues in a mm ; take a man that- 
 hath a continued affedion, it is hard for him to dif- 
 ccrne it j becaufe it dorh with its continuance habi-' 
 tually corrupt the judgement, and blindetbcreafon,j 
 
 and 
 
 * 
 
Hm to wortifie inordinate affcttion. 
 
 20I 
 
 and yet you are to labour to difcerne it : And that you 
 maytwowayes. 
 
 Firft, bring your affections to the rule and touch- 
 ftone : Secondly, that you may better know their 
 aberration from the rule, confider, whether the aflfe&i- 
 on have any flop: anaffe&ionislikeaRiver, if you 
 let it runnc without any flop orrefiftance, itrunnes 
 quietly, but if you hinder itscourfe, itrunnes more 
 violently ; fo it is with youraffeftions, ifyoudoenot 
 obferve to know the flops and lets of them, youfhall 
 not obferve the violence of them I o well. So then,the 
 firft way for a man to cometoknowhisaffe&ionsis 
 to obferve them, in any extraordinary accident, if any 
 lofle come to a man in his eftate, or if he be croft in his 
 fports, or hindered of his purpofe, let him confider 
 how hee doth beare it; that is, try how you carry 
 your feWes towards it ; this will bee a good meanes to 
 difcover our affedions : when they come to thefe 
 ftops and lets, they are beft difcerned by us. 
 
 Secondly, in this cafe, it is good wenjakeufeof 
 others eyes* a man fees not that inhimfelfewhicha 
 ftander by doth, hee is free from the affe^ion which 
 another is bent unto, and therefore another can better 
 judge of it : as a man that is fickc of a Feaver, he can- 
 not judge aright of taftes, becaufe hee hath loft the 
 fenfe of tafting, that which is fweet may lecme bitter 
 unto him ; but hee that is in health, can ju Jge of taftes 
 as they are: therefore it is good to male ufe of friends, 
 and ifweehavenofdends, it iswifedome in this cafe 
 to make ufe of an enemie ; that is, to obferve w hat in* 
 ordinateneffe hath beene in them, and what luth hap- 
 
 Ee ned 
 
 Two waic k 
 how co dif- 
 cerne a 
 continued 
 inordinate 
 luft. 
 I 
 
 Simile 
 
202 
 
 How to mortifie inordinate ajfeftion* 
 
 I Caufcs 
 and reme- 
 dies ofin- < 
 Ordinate 
 
 affeeVions. 
 
 Caufe j. 
 
 I ned unto them thereby , and fo to judge of ou r ovvne. 
 
 And this is the firft thing that I will commend 
 unto you, to hbour to fee your affedions, andtobie 
 convinced of them; when this is done, in the next 
 place wee will come to fee the caufes of inordinate 
 affedions; .nd feeing we are applying medicines, as 
 wee (hill fee the caufes of inordinate affeftions, fo to 
 each of them we (hail adde thefe remedies. 
 
 The firft caufe of inordinate aflfe&ion, is mifapprc. 
 benfion, that is, when wee doe not apprehend.things i 
 aright, our affe&ions follow our apprchenfions, as we I 
 fee in a fenfible appetite ^ if a thing be beautiftiil, wee ! 
 arc apt to love it, and like of it 5 but if it be deformed, j 
 wee are apt to hate it? for as things doe reprefent 
 themfelves to the will, foweearesp to conceive of 
 them: the will turncs a mrns actions this way or that 
 way:notvvithftanding, the undemanding is the Pilot 
 that tuvnes the will: fo that our apprchenfion is the 
 firft caufe of our inordinate affc&ions 5 by this wee 
 over- valew thinps that are cvill,and undervalue things 
 that are good. Re&ifie therefore the apprehenfion, 
 and heale thed^afe; labour to have judgement in- 
 formed, and you (hall fee thingsas they are. Affe- 
 dions, (as I faid before ) are of two forts, one Senfiall, 
 arifing from fancie, the other Rationally anfingfrom 
 judgement : All that wee can fay for the former 
 affections, is this, men might doe much to weaken 
 thofe aflfc&ions in them (if they would rake painesj 
 by removing the obj.ds; that i$, by withdrawing 
 the fewell, and turning the attentions another way : 
 if wee cannot fubdue any fenfuall affections in us, let 
 
 us 
 
How to mortifie inordinate affeftion. 2 o j 
 
 usbecfubdued untoir, and bee as any dead man • In 
 cafe that wee are furprifed by fuch vanities, yet let us 
 not haften to a&ion or execution . All that in this cafe 
 a man can doe,is as a Pilot, vvhofe fhip is in great dan- 
 ger to be caft away, by reafon of agreattempeft, all 
 that hee can doe is tolooke tothefafetyofthefliip, 
 that waters come not into it at anyplace, that it bee 
 not overthrowne : fo thefe evillaflfe&ionsthatarein 
 our rationall appetite,are thefe evill inclinations ofthe 
 will,that are lent either to riches, pleafure,vain- glory, 
 or the like objc&s of reafon. 
 
 Now, to re&ifie your mif-apprehenfion of them, 
 firft get prong reafons for to doe it,read the Scriptures, 
 furnifh your felfe with Spirituall arguments, bee ac- 
 quainted with fuch places as yee may fee thereby the 
 finnefulneffeof fuch affe<5Hons -' It is a great wifdome 
 inaman, firft to finde out the thing hee is inordinate- 
 ly affefted to . and never to reft, till hee finde the 
 things that are finnefull in him: therefore, the ap- 
 plying of reafon will make us able to doe ic , and if 
 we can doe fo, weefliallbeeabletogoethroughthe 
 things of this world rightly : You are inordinately 
 affected to wealth : Apply reafon and Scripture here, 
 as thus : It is a wife mans panto ufe earthen veflels, 
 asfilver- and filver veftels, as earthen- the one will 
 ferve for ufe as well as the other.- So in the things of 
 the World, hee that is ftrong in reafon, and wife, 
 were they reprefented to him as they are, hee would 
 ufe a great cftate without fetting his heart upon it, 
 more than if it were a meane one : and in the condi- 
 tion of this life hee would fo carry himfelfe, 
 
 Ee 2 as 
 
 Simile 
 
 Remedy 
 I. 
 
I 20 
 
 204 
 
 How to mortifie Inordinate affetfion. 
 
 Htmtdyi 
 
 as U he ufed them not: this the Apoftle wo.ldhave 
 us to doe, to ufe the world, as though we ufed it not ? and 
 then wee (hould thinke the bcft things ofthe world to 
 be of no momentjand that we have no caufe to rejoice 
 in them. Wee are to ufe the world with a weaned 
 I affe&ion,not be inordinately carried with love there- 
 upon in worldly things ; there is an ufefulneffe to bee 
 looked at, but to feeke to finde baitcs in them, and to 
 fet our hearts upon them, that will hurt us exceeding- 
 ly • if we looke for excellency in worldly things, and 
 touch them too familiarly, thsy will burne and fcorch 
 us • but if we ufe them for our neceflity, and fo 
 ufe them as if we did not, we (hall finde great benefit 
 and comfortby them. This is the difference betweene 
 Earthly and Spirituall things, you muft have know- 
 ledge of thefe, and rhis knowledge muft be affe&ive.- 
 the more love yon have, the better it is: but in earth, 
 ly things, the leffe love we have, the better it is: for 
 in earthly things, if our love exceede our knowledge, 
 they are fubjed: to hurt us. Whatisthereafonaman 
 takes to heart the death of his friend, or the like acci- 
 dent * For a while he grieves exceedingly, but with- 
 it* a moneth, or fhort time after, his grief e is paft : and 
 then hce fees the death of his friend is no fuch thing 
 as he tooke it for,and thought it to bee : had hee then 
 feene that which now hee doth, hee would not have 
 grieved fo much. 
 
 Thefecondway tore&ifiemif-apprehenfion, is by 
 faith, for by faith wee are to beleeve the vanity of 
 thefe earthly things, and we are to beleeve the power 
 of God, who is able to blow upon them, and to caufe 
 
 them 
 
How to wort t fie inordinate affe&iw< 
 
 205 
 
 them to wither $fo that faith is a great caufetorcftifie 
 the apprehenfion, as well'as reafon \ Paul counted the 
 befl things of the world, but drojje andduvg y and Mofes 
 cared not for the pleafures of Egypt, it was their 
 faith that caufed them to doe fo, they did beleeve 
 the true priviledge they had in Chrift : this doth 
 raife up the heart, and caufe us more and more to fee 
 the things that are earthly, how flippery and flitting 
 they are. 
 
 The thir^ way to redifie mif-apprehenfion, is ex- **»*%■ 
 perience ; weearenotfo much as to touch us of that 
 thing wee have found to bee tiue by experience; let 
 a Souldier bee told of dangerous effe<5h in the warre, 
 perfwade him what yduwill, and tell him how terri- 
 ble it is, hee will not beleeve, till by experience he 
 hath felt the fmart of it: So when a man is entered 
 upon the doing of any difficult thing, which hee 
 hath beene accuftomed to doe, the experience hee 
 harh of often being in fuch dangers, and having felt 
 no harme, that doth re&ifie his affections. Experi- 
 ence is a fpeciall meanes to tame them 5 let a beaft bee 
 brought to a mans hand thatisfearefullatfitft, but! 
 by experience and dayly ufing of it, fo you tame the 
 beaft : So our afteftions are unruly things, like un- 
 tamed beafts 3 but when experience hath difcovered 
 them, it is a good meanes to re&ifie them: there- 
 fore it is profitable for us ? to call to minde things that 
 are part: If wee would but callto minde how fuch a 
 thing we joyed in, and yet ic ftaidnotwithus-om': 
 joy would not bee fo inordinate in otherthings: ifj 
 we would remember how fuch a crofTc wee furvived, 
 
 Ee 3 our I 
 
iq6 
 
 How to mortifie inordinate affefiion, 
 
 our griefe would not be (o inordinate in future events. 
 
 The fourth way to rectrfie mif-3pprehenfion, is by 
 the example of others ; that is, to fee how others have 
 beenc affeded with the inordinate affeftions, that wee 
 have beene in our felves ; and examples doe runnc 
 more into the Senfes then Rules doe - y therefore thinke 
 of Examples to ftirre up AfFe&ions, either tocrofle 
 them or fubdacthem. We fee by the reading of Hi- 
 ftories, as of the valiant A&s of fomeof the Wor- 
 thies* as of luliusfefir, and others, fogie, by read- 
 ing of great exploits that they themfelves had done, 
 have beeneftirredupasmuchasinthemlyed, to doc 
 the like, fo that examples of others are very effe&uall 
 in thiskinde. If a man would confider Paul y how hee 
 carried himfelfe in the things of this life, and how 
 Davids *Abraham^ and Mofes were affe&edtothefe 
 outward things, what they had, and whatthey might 
 have had ; their examples, and fuch as we have heard 
 of, to be holy and righteous men, or fuch as wee now 
 know to bee fuch, is a great helpe to re&ifie the affe- 
 ctions, and to fet the Iudgement ftraighc. 
 
 The fecond caufe of inordinate affedion, isweake- 
 nejfe and imfotemy, which doth fticke in a man ever 
 fince the fall of J^dawj and makes him fubjedho paf- 
 fion 5 and therefore yee fee the weaker Sexe, as they 
 are weaker in underftanding, fotheyareftrongerin 
 paflion 5 let a man be weake, hee is fo much the more 
 ftrong in paflions 5 and as his ftrength is more, fo hath 
 hee more ftrength to refift them. The way to reme- 
 die this, is, to gather ftrength^ the more ftrength wee 
 have, the more able we are to refift temptations, and 
 
 as 
 
 Remedy 
 
 4 ' 
 
 Caufe 2 
 
 Remedy 
 
How to mortifie inordinate ajfcfiion, 
 
 207 
 
 Simile 
 
 as a man is weake, fo he is the more fub jed unco them, 
 fas when he is young) but ftrength overmasters them. 
 Affe&ions are in a man, as humours are in a body ; 
 when the body is in health, ic keepes in thefe humours 
 that it doth notfeele them; bi:twhenaroanis/icke, 
 then thefe humours (tirre up and trouble a man ; So 
 when the foule isin health, thefe ill humours of the 
 foule, inordinate affections are kept in by maine 
 ftrength: but let the foule grow weake, andthepaf- 
 fions get ftrength. Now, the meanes to get ftrength 
 againft paflbr.s, is to get a greater meafure of: be Spi- 
 rit, the more Spirit the more ftrength: Ephef.^,\6.\ Ephe.3.16 
 Pray, that you may bee ftrexgthencd by tbt Spirit of the in- 
 ward man: the more flefh wee have in us, the more i 
 weakeneffc we have: thefpiritthatisinus, dothluftj 
 after envie, and pride, and the World. Now, how 
 (hall we helpe it, but by the Spirit that is without us 5 
 that is, by the Spirit of God: Let a man be in fuch a 
 temper, that the Spirit of God may rule and pofleife 
 his heart; while hec is in this temper, his ordinate af- 
 fc<5tions will not ftine, but when the Sphkisaway, 
 then there is a hundred wayes to cau r e them to be un- 
 ruly : that which feafons a man is prudence, wire- 
 dome, and Grace; the more a ruaa hath of thefe, 
 the more he is able to fubdue them. 
 
 The third Caufe of inordinate aftedHons, is, the 
 iightneffe of the minde, when it hath not a right Ob- 
 je& to pitch it felfe upon, which, when thar wants, 
 the affe&ions being left to uncertaineties, they muft 
 needs fall upon wrong Obje&s : When a man in his 
 coQrfe wanteth anObjedforhisaime, the waves of 
 
 his i 
 
 Caufe ^, 
 
20§ 
 
 How to mortifie inordinate affettion. 
 
 Remedy 
 
 The rigbc 
 objcft of 
 ©ur affc~ 
 3ion, 
 God. 
 
 his errour arcathoufand ; lowhena man doth mifle 
 the right objecft in affe&ion, they have a thoufand 
 wayes to draw to inordinateneflTe : menrunneupand 
 dovvnc with their affections upon uncertainty, and 
 they never caft how to fhunnethem afterward, till the 
 end of their daies be run out. Now, to remedy this, 
 our way is, to finde out the right ob\tci whereon the 
 affections (hould bee pitched, and this Object is God ; 
 that is, the affe&ions muft all looke towards God, 
 and have them fixt upon him; you arc never able to 
 fubdue your affe&ions and to keepe them under, till 
 you pitch them upon God: whileftouraffe&ionsare 
 loofe, they are unfteddy and unconftant; every man, 
 till hisheartbe fetupoaGod, his affe&ions are wan- 
 dering up and downe; but when a man hath God to 
 fet his affections on, and they are once fetled on him, 
 then he feekes another kind of excellency, and frames 
 his life after another fafhion,he fets his affections upon 
 other excellencies: As when a man hath a place for 
 to build, if his minde be to have it done with excellent 
 worke-manfhip, then he will take none but principall 
 (tones, hewne and fquared fit for his purpofe to build 
 with all, but if a man be to build a mud-wall, any rub- 
 bifli andtrafli will ferve the turnetomakeitup.- So, 
 when our affections arc on high matters, fuchas God 
 and Chrift, they looke upon things that are noble, 
 andnotupontherubbifhandtrafhof the world, wee 
 will choofe theprincipalleft (tones for our principall 
 building, but if otherwife, wee drive to finde con- 
 tentment in the Creatures,wee care not how we come 
 by them; that is, any rubbifli will ferve the turne to 
 
 SiL 
 
Hw to merttfie i»ordi*4te affetfhn. 
 
 2 Op 
 
 Simile. 
 
 Remedy, 
 
 get riches withall, and honour and preferment in the 
 world 8 but if ever you will fee your affaftxms ftraighr, 
 pitch them upon God. 
 
 The fourth caufe of inordinate afte&ions, is, that c&ufe^. 
 confufio* that rtfeth in the heart at the firji rifirigof them $ 
 and they arc the vjpours and mifts that blinde the 
 rcafon, and make a man unable to rcfift them, be- 
 caufe the putting out of the eye of rcafon, muft needs 
 trouble a man exceedingly 3 even as a moate in a mans 
 eye troubles him,that he cannot fee as he mould doc ; 
 And therefore tbefe mifts that are caft upon the eye 
 iofreafon, doe make a man unable to refift them. In 
 fuch a cafe, the way to helpe them is this \ to make up 
 the bankes when the River is at the lowcftebbe 5 that 
 is, to make up the bankes of our affediions, before the 
 tyde ofinordinateaffe&ionsdoecomein ; we are not 
 atfirftable torulethefcinordinateaffc&ions, but yet 
 if the bankes be made up afore-hand, wc may morti- 
 fiethem. Amanistoconfiderbefore, how he is able 
 to be affeded, and for this, let him looke into the for- 
 mer wayes, andfeehowhchathbeeneaflfe&ed, and 
 how he isapttobcaffededagaine^andwh^n heisin 
 fuch circumftanccs, let him take agoodrefolution, 
 never to returne to fuch inordinate affeftions, as he 
 did before : When a man is ficke of an Ague, to give .. 
 him phyficke when he is in a fore fir, isnotthefittcft 
 way, it is not: then in fcafon ; but it were befttobe 
 done in his good dayes, before his fit : fo weareto 
 make up the bankeofouraffc&ions, before the tyde 
 of inordinate aflfedttons doe come, to have a ftrong 
 refolution, we will not beledbyfuchanaffe&ionas 
 
 F f before. 
 
210 
 
 How to merit fie inordinate ajfeffion. 
 
 Simile 
 
 before. And if this prevaile nor, then wcaretofuf- 
 pend the execution of our paflions, that is,to doe no- 
 thing for a time: If a man findeany paflion in himfelfe, 
 let him abftcineforthattime,(if ltbe poffible) from 
 the doing of that which it moves him unto ^becaufe 
 that he is then moft iubjt&todoeamifle : You fee a 
 barrcll of Beere, if it be ftirred at the boitome, draw 
 it prefently, and it will runne muddy, but if you let it 
 reft a while, and then draw it, it will runne cleare; 
 So a m3n in his paflion, his reaion is muddy, and his 
 adions will not come off cleare $ therefore it is good 
 to fu r pcnd the execution, howfocver.- For the fuf- 
 pending of the a<5Hon in time of paflion, is very profi- 
 table, though a m .n thinke for the prefent, whiieft the 
 I paflion is upon him, that he doth not eire,yetbccaufe 
 then we arc moft fubjc<a to erre, fufpend for a while. 
 Paflion is a hindcrance to the facultie, as jogging is to 
 the arme when it is a (hooting, or unto the hand when 
 I it is a writing $ therefoi e,ifa man doth finde that pafli- 
 jon is onhim^ let him doe nothing: A drunken mans 
 vvifeft: courfe is to goe home, and doe nothing that 
 night,unle(Te the good worke of repentance; our pafli- 
 ,on is a kind of drunkenne(Tc:theoncisalmoftasfub- 
 I jc& to mif take an crrour as the other. 
 Cdufe 5. J The fifth caufe of inordinate affe&ions, is the^r- 
 I ruftion of Tiatnre, which is in every man fince the fall 
 of %Adam m Will you know the reafon, whyBeares, 
 and Wolves, and Lyons, carry themfelvesfo cruelly * 
 It is, becaufc their nature is to doe fo ; Will you 
 know why a finfull man is fubje<5t to affed things in- 
 ordinately * the reafon is, becaufe he hath a bad na- 
 ture. 
 
 Simile. 
 
How to mortifie inordinate affeftion, 
 
 211 
 
 turc 5 ic is na uraJl to him to doc it, and as rcadic ro 
 him, asfparkesol firctoflieupwardsiWefee, forne 
 men aie apt to be taken with fuch a difeafe, that is 
 bred and borne with them, they cannot efcape it. 
 Now, the remedy to remove the cvilncfle of nature, 
 is, to get new natures, that is, to get another nature, 
 a holy, regenerate difpofition, untillthen, men {hall 
 never be able to doe it : many labour to mortifie 
 their affc&ions, but yet cannot, becaufe they are bu- 
 fie about the particulars, and never regard the gene- 
 rall : they can never make the branch gotd, except 
 they make the tree good, therefore the way to mor- 
 tifie, is to get a new Nature : Confider whether your 
 nature be renewed, whether that be caftintoanew 
 mould, if it be, this is the way to mortifie inordinate 
 jaffe&ion, this is the way for the gencrall : So al- 
 fo it (hould be our care for any particular affection, 
 that wee findeourfelvesmoft prone to by nature, la- 
 bour to thwart nature in that particular : Are you gi- 
 ven to wrath by nature i endeavour to be humbler 
 and meekeithan oher men: Is your nature moreii- 
 clined after gaine ? Labour to be eftablifhed with a 
 more free fpirit : and this will bea meanest© mortifie 
 you : otherwise, you (hall never waine your hearts 
 from earthly things, tillyouhaveatafteof fuchfpiri- 
 cuall things, that is, you (hall nevqrwinne your hearts 
 from joyes, except you have joy and delight in 
 Chrift:you (hill never overcome the ^riefe of loflTes 
 and cro(Tes, except you turne your affections to fee 
 the loathfomeneflc of finne : Contraries in nature 
 doe expell one another : cold is expelled with heat : 
 
 Ff 2 darke- 
 
 R emedy 
 
212 
 
 How to merit fie inordinate affection* 
 
 Caufe6. 
 
 Remedy. 
 
 Simile. 
 
 darkenefTe with light ; fo you mud cxpell carnall af- 
 fections with fpintuall. 
 
 The fixtcautc of inordinare affections, \scareUfneffe 
 and rcmifnefje: that is, want of fpirituall watchfullnefTe 
 over the heart, when men rather give occafion unto 
 ! he affc&ions to be inordinate, than prevent the occa 
 (ions of it. For the cure of this, take heed, not of 
 finne onely, but of the occafioonsof finne-. for a man to 
 hate finne, and no: to hate the occafionsof it, is to 
 deceive hknfclfe, that is all on, as for a man to 
 vvalke upoa Ice, that is afraid of falling ; Iron will 
 move, if the load. (tone be neere ; So the aifediens 
 will ftirre up, if there be any alluring finfull object. 
 And therefore, if finne knocke at the dooreofyour 
 hearts, you rouft not let icin prefenrly, bucaskehis 
 errand, plead the caufc with it, and confider the 
 hindrances and inconveniences that come by it. 
 For a man to fay, I w.ll give over my lufts, and yet 
 will keepe fuch company as he did before, andufe 
 I his old haunts, hce doth but deceive himclfe.' 
 ' Proverb. 29. ig. Make no friendfiiiy with an angry man , 
 and with a furious man thou fh alt not goe : Prov.2$. 
 30. Be not amofigfl JYme-bibbers ^that is, if thou haft 
 ufed this company, and ufeft it ftill, thou fleeft not 
 occafions of finne : and therefore we muft watch 
 over our foules, the heart is deceitfuS above all things i 
 take heed to the beginning of your affe&ions, and 
 lookc to the beginning of inordinate lufts, when you 
 fee it rifing, if you perceive but a glimpfe of it, 
 quench and refift k, elfe it will coft you a great 
 deale more paincs afterwards : the aflfe&ions by little 
 
 and 
 
 & 13.30, 
 
 L 
 
How to mortifie inordinate affccltot, 
 
 213 
 
 and litde, giving way to them, will fooncget ftrength, ; 
 if you let them alone, you fct your hearts and mindes 
 09 fiic : A man that is full of anger, or any paflion, j 
 knowes not how to helpe himfelfe, io dangerous is it I 
 to give way toaffe&ions, that they carry a man una- 
 wares to inordinatenefle^thc beft way therefore is to j 
 quench it at firft ; if you cannot quench it when i; is a [ 
 fparke, how will you doc when it is a flame? As you 
 are to looke to the beginning, fo take heed of making 
 falfe truces with them; for inordinate affeftions doe 
 more hurt by ambuflies and fecret invafiens, than by 
 open wane, therefore lookc to them on every fide, 
 left they rob you of Grace before you arc aware. 
 
 Theieventhcaufeof inordinate affefis, is, the root I Cau fey 
 whereon they grow y labour to fee the roor, and remove i 
 it : If one affe&ion do diftemper the minde, it drawes ' 
 on another diftemper, and you cannot leifcn that la- 
 ter inordinatcnefle, unlefTe you weaken the former, 
 which was the roo:e of it : As for example, Anger 
 growesupon pride, youftnlln .verleffen or cure that 
 affe&ion vi anger, except you weaken pride: Now, 
 pride caufeth anger and contention •, Ionah was angry, 
 whence came it but from his pride i When a man 
 through pride knowes not himfelfe, he forgets God $ 
 and this man that forgets God, will be violent in his 
 griefe, in his complaints, inhisfeares, inhisdefires, 
 and will never be healed, till he be humbled, and 
 brought to a bafeeftiroation of himfelfe, 
 
 Laftly,! wou'd have you to know, that God is the 
 onely Agent in this worke of mortification : ?nd 
 therefore have dependance upon God, for it is Gods 
 
 Ff $ Spirit 
 
214 
 
 How to worttfie inordinate ajfeftion 
 
 P&1.33. 
 
 XJ.I 4 
 
 Vfe. 
 
 Spine that mult ciule a man to mortiae: manisnoc 
 
 ableofhimielfe,- xc< ptGodperfwacehi n, Pfal. $3, 
 
 j 13, 14. Except the Lord fpeakeonccand iwicetous, 
 
 ; we ^ ill notrrgardit: Paul was troubled wifh a ftrong 
 
 affcdion, what doth he { He goes to God and pray es 
 
 to him to take away that ftrong mift : and fo muft wc 
 
 doe, pray to God in Faith, doebutbelecve, and we 
 
 (hall have our requefls granted : continue in Prayer, 
 
 and hold out without wearineflTe, andbeyouidffe&i 
 
 ons wh.it they will be, yea never fo ftrong :fuch as 
 
 you thought would never be mortified : yet you fhalj 
 
 overcome them. 
 
 The iaft ufe that is drawne from hence, is this: If 
 inordinate aflv&ions are to be mortified, then is any 
 ex;efle in any defire finfull, and for which we ought 
 fharpely to reprove our felves : many grieve for f ome 
 other temporal! things, this is inordinate, when they 
 can yet joy in other things :fo we qualifie our griefes 
 with joyes, and our joyes with griefes,wc are not in- 
 ordinate: but we are to take heed ofexceffc in them, 
 for that makes them finfull .-as our over- grieving at 
 erodes and loffes.-our over-loving of earthly things : 
 too much delight in fports : Thcfe areturned into fin 
 to us, afFe&ions arefetintheheartforthefafeg^rdof 
 the foule: A foolc indeed, for ivant of skill, may hurt 
 himfelfe with them, but he that is skilful), knowes 
 how to ufe them without prejudice to himfelfe: and 
 if they be thus well ufed, they arc very ferviceable to 
 the foule: but if they beonceftrong-headed : that is, 
 get the bridle betweene their teeth, fo as they will 
 not be ruled, then they prove hurtfull unto us; 
 
 Marke 
 
: flow to mortifie inordinate ajfeHion. . , 
 
 Mi?|rwhac the -wife man faith of chelult of unclean 
 ;nefle:and it is tiuc of all fuch lufts, the flrongmanis 
 flaine by them : therefore fight rgainft thelufhofun- 
 cleane and inordinate affeftions. And that you m ay 
 doeir, and be willing to part with them, marke thefe, 
 motives following. 
 
 The firft motive I take ou; of i T?>/.d.io. The A-! 
 poftiefpeakingofcovetoufnefle, ca'sit, the rooteoftlll 
 evill y &c and whar may befaid of thismaybefaidof j 
 any other finne very truly ; this isonemotive: Inor- 1 
 dinate affect. ons promife profit and contentmenr, ! 
 and yet will pierce youthorowwich many forrowes ; 
 that is, it takcth away the health and tranquillitie of 
 the foule.- even astheworme doth earethefame tree 
 that doth breed it. And looke as the inward heat ot 
 an Ague is worfe th^n the ou-ward heatc 5 fo thefe 
 inward Vlcers of the foule and affedions doe trouble 
 us, and pierce us more than any ou ward grievance 
 whatsoever, that can aflault the body : Let a man 
 have hou r es in the Cictie, goodly Gardens, Orch- 
 ards, Lands, and all contentments on every fide 5 
 yet his inordinate affections doe not fuffer h!m to 
 injoy any one of thefe, nay, no: toinjoy himfelfe^ 
 hee cannot convcrfe, talke, or meditate with him- 
 felfe;it makes a man to bee wearifome tohimfelfej 
 Ic hinders a man altogether from doing that which is 
 good : One difeafe of the body is enough to take 
 away all comfort outwardly that a man hath 3 - 
 and one inordinate affedon of the foule, takes 
 away all plcafure and contentment within : Let 
 a man bee ficke, neither rich Uoathes, nor a 
 
 /aire 
 
 15 
 
 Motives to 
 conquer 
 
 and matter 
 inordinate 
 afte6ions. 
 
 Motive I 
 
 Simile. 
 
 Simile* 
 
■T ~r' -iz 
 
 oatc pafi xiMi otker tfeptgs arc r otfc 
 
 7 ~£ ribcer 
 
 : : . • . • i . 
 
 Z?.r - ;" : r ? Dz&Zmffe, A :??z 
 
 anc k unab. : :hc ki fay 
 
 _ ids tfccftesTt^k^iB saHnrS 
 ks if£*wo^ toafrl.f ^ 
 
 xso- 
 
 q alii; • . : - 
 
 rig^dy yic bo, aadlewae/t 
 
 :■- ." .. :* 
 
 the cdic: faj; : ; . : :*, becanfe - 
 
 :: "- '_ : - .cieoecs were n ?t ,T :hev 
 
 ■ « 
 
 not beare their burthen : * x>ke to 
 
 no may pafle thorax the cban 
 2^5 of zhh ^.ore comfort, if yoa cannot 
 
 : ; : -^ cf this, then brrcg 
 
 thofc thine* toyoermiDde, tAoertomorrirje rhein. 
 si that is the bei wiy tobriagyct:: mi irsrothe 
 cry raeafflog is, if yen camoc bring your 
 to love worldly pldfnrc and contestc sots 
 !efle, ■KXtrfierbcmtoyocf miode^hats, Iocttoot 
 ax them as pkafixes or coscer^merts ; if you na# 
 k*re them, let them feerac leffe lovely to you : die to 
 ..- :-:/:: ■ dfcjbrthai fieto | c . ■ :rr::- 
 henfioo • True iadeed, without Gods over- ruling 
 wee can doe codling; yet wee muftufc the 
 

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 3 
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 vr 
 
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 T.2r:;fei.>: -S ~or:.£: :':.:- . Whir: :•:•:■: Coi ::•': 
 
 ndl fir bs, is ^- ,; afWcfeir: ; £» 
 
 G2 
 
tuig.6.14 
 
 Motive 
 4 
 
 UCQ.I<20 
 
 H<nv to mortice, inordin.iteajf'efliom. 
 
 iPcc;«t 
 Ezek.3 1 
 
 Motive. 
 5 
 
 which is. called a cur fed thing: And fo every unmor- 
 tified luft is a curfed thin*. Take we heed of ir. ■ 
 
 The fourth motive is this, becaufeinordinatencfie 
 of affe&ians hinders us in the doing of the good a&i. 
 onSj wherein our happineflc doth confift, they make 
 the faculties of the foule unfit to doe the things they 
 (hould doe •' as lames 1.20. the wrath of man worketh not 
 the righteoufnefs of God^ that is, it difablcth a man to 
 worke that righteoufneffc he fhould dqCj and what 
 may be faid of wrath, may be faid of any other affedu 
 on 3 As of mi lice: 1 Vet. 2. 1. Wherefore Ujhgaftde 
 all m&lice, &c. that is, while thefe are in you, you 
 cannot heare the Word as yee ought; Soforinordi- 
 nate defire of gaine: Ezek. 31. the reafon why the 
 people heard without profit, was, becaufc their hearts 
 went after their covstou{nefje : Mortific thefe lufts, and 
 then you ,fh ill goe with eafe and fafety in the way 
 of godjlinefTe, yea, we (hall be carried to it, as a 
 Boate is with the winde, with allfacilitieandexpe- 
 diteneffe. 
 
 The fifth motive is, becaufe of the fhame and dif- 
 bonour they doe bring men into; men are afraid o^ 
 fhame in other things $ it were to be wifhed, they 
 were fo afraid of fhame in this: Every inordinate af- 
 fe&ion is a (hort drunkenneffe, and ic brings the drun- 
 kards fhame to a man ; dnnkennefTe difclofech all, 
 and foif t here be any corruption in the heart, inordi- 
 nate affeftion drawesit forth. Every manisafhamed 
 of indifcreetnefTe in his carriage; now, what is the 
 caufe ofindifcreetnefie i it is the defe<ft of wifedome, 
 either the forgetfulnefle, or not heeding of the time, 
 
 place, 
 
How tomortifieiticrdinAte Affetttons* 
 
 *i9 
 
 Motive 
 6 
 
 place, or aflion we are about, and what makes this 
 forgetfulnefle ■< It is the dmnkennefie of ;paffion. : 
 When the ApOflle-^wf/ would fhcw who wasa wife 
 man, he faith, he willjhcw out a good conversion in his i Um.$. i 
 worker - there will be meeknefle and gentlenefle in his 
 carriage >and behaviour 5 but^ if there be any envy or 
 ftrife in the heart, this' ihsvvs a man to be but a weak 
 creature: whereas on the contrary, it is an honour in 
 a man to parte by an infirmitie 5 That is a figneof a 
 ftrong man, that is able to overcome himfelfe. 
 
 Thefixth motive i>, becaufe they biinde the rcafon 
 and judgement, which fhould be the guide of all our 
 anions in thecourfeof this life 5 that which is faid of 
 bribery, that it blindes men> andthattheaffe&ionto 
 the bribe makes the finne a great deale more; the like 
 may be faid of other finnes: Aslongas paffionrageth, 
 thou canft neither judge of thine owne, nor of others 
 faults : If thou wouldeft judge of another mans fault, 
 take atvay the beame that is in thine owne eye ; And foif 
 thou wouldeft judge of thine owne faults, thefe af- 
 fections mud not blin^e the minde and the reafon, 
 for fo they will hinder us in difcerning good, and in 
 doing any thing that is good ; for when the minde is 
 corrupted, the will is corrupted . and then in ftead 
 of walking in the wayes of God, wee walke in the 
 paths of finne, therefore, in regard of the fafety and 
 fecuritie of our lives and anions, wee fhould mortifie 
 thefeouraffe&ions. 
 
 Gg 
 
 HOW 
 
220 
 
 HOW 
 
 TO MORTIFIE 
 COVETOVSNE55E- 
 
 COLOSSlANS J.J. 
 
 AndCovetoufnefiejtobich is IdolatricS. 
 
 Ovetonfneffeyxvhich u IdoUtritJ, that mufl: 
 be mortified as well as the other earth- 
 ly members. ^ow^thxsCovetoufrcffeis 
 nothing elfe but an inordinate and fin- 
 full defire, either of getting or keeping 
 wealth or money. The inordinate lulling after ho- 
 nours, that is called Ambition,too much affefting of 
 beauty,is called luftfalnefTe. And luft is an ino rdinate 
 affe&ion, which when it propoundeth riches for 
 its objeft, it is called Covetoufneffh, which is I- 
 dolatry. Now, Idolatry confiftcth in one of thefe 
 three things. 
 
 Tift, 
 
How to mortifie Covetoufhejfe, 
 
 221 
 
 Firft, in worfhipping the true God in a wrong 
 manner, apprehending him as a Creature, giving that 
 to him that agrceth not with him . 
 
 Secondly, when as we make the Creature a God, 
 by conceiving it underthe Notion of a God, fodid 
 they who worfhipped /**>£, M4rj, and thufc Heathens 
 tha t worfhipped the creatures as Gods . 
 
 Thirdly, when we attnbuce that unto it which be- 
 longeth unto God: as to truft in it, to delight in it, 
 to put all our truft and confidence in it; when as we 
 thinke it can performe that unto us, which God one- 
 ly can # Now, that Covetoufhefie is Idolatry, is meant, 
 when as we thinke that riches can doe that which 
 God onely can doe,as that they can doe u> good or e- 
 vill. If they are Gods (faith God J let them doe good or e. 
 *v\U. God onely doth good and evill, therefore he is 
 diftmguifhed from Idols, becaufe they cannot doe it: 
 aflfedions follow opinions, and practice followesaf- 
 fe<5Hons, Heb.i\.6. He that will come to God, mujlbe- 
 leeve in kirn. None will worfhip God y unlefTe they be- 
 Ieeve that God can comfort and relieve them in all 
 their diftrefTes ; So when men have an opinion, that 
 riches and wealth will yeeld them comfort, be a 
 ftrong tower of defence to free them from inconve- 
 niences, this makes them to truft in them, and this 
 thought is Idolatry. 
 
 There are two points of D o&rine which rife from 
 thefe words. 
 
 The firft is this: Thattofecke helpe and comfort 
 from any creature, or from Richts y and not from God 
 alone, is vaine ar*d finfull. 
 Gg 3 The 
 
 Efay 4 1. 2 j 
 
 Hcb.n.*. 
 
 B$H. 
 
222 
 
 Horvto mortifie Covetoufnefie. 
 
 The (ecoad is this : Thtt CovetoufieJJc which is l- 
 doktry,i$ to be mortified . 
 
 For the firft, for to fecke any hclpe or comfort from 
 any creature, and not from God alone, is vaine, and 
 finfull, and it mull needs be fo, becaufe it is Idolatry. 
 Now,in Idolatry^therc are three things : 
 
 Firft, vamt/and emptineffe, i ^,8.4, *Anldolt 
 is nothing in the world. Here is vanity. 
 
 Secondly, iinfulneffe : there is no greater finne than 
 it is, and it is extreaine vaine, becaufe wee attribute 
 that to it, which doth onely belong to God to thinke 
 if chat I am well, and ftrong in friends, have a well 
 bottomed eftate,*/^/ 1 my Mountain isflrong on every fide, 
 Ijhall not be moved ; This is finfulland vaine; you fliall 
 not live a whit the better, or happier for it ; A ftrange 
 Paradoxe^ contrary to the opinion and pra&ice of moft 
 men. When we confult with our treafurcs, doe not we 
 thinke, that if we have fiich wealth, and fuch friends, 
 that we fiiould live more comfortably and happily •: 
 There is no man but will anfwer, thathethinkesfo. 
 But yet my brethren, we are deceived, it is not fo 5 it 
 belongs to God onely to difpenfe of his Prerogatives^ 
 goodor evitf. *A borfe is but a vaine thing ( faith the PfaL 
 mifl) togettvittery^ that is, though it be a thing as fit 
 as can be in it felfe, yet if it be left to it felfe without 
 God, itisbutvaine, and can doe nothing. Solmay 
 fay of riches, and other outward things 5 Riches are 
 vaine, and honours and friends are vaine to procure 
 happinefle of themfelves : So Pbyficke of it felfe is 
 vaine to procure health without God, they are no- 
 thing worth, hec that thinkes otherwife r erreth. It 
 
 was! 
 
How to morttfie Cove ton [he ffe. 
 
 223 
 
 was the tolly of the Rich m-n, that he though: fo,' 
 and therefore fung a Requiem unto his fouie; Fate i Luklf " ! * 
 anddrinke, and be merry , O my foule y thou hafi good Li id up \ 
 for thee for many yeares. Hee did not thinke himfelfe I 
 happy, becaufe he had any intercft in God and his i 
 favour, but becaufe he had abundance of outward 
 things, and therefore you fee the end of ell his hap 
 pineiTe, Thoufoole 3 this night fiallthy fou/e be taken from 
 thee, and then what is become of all thy hnppinelTe? 
 Vet fuch is our tolly, that moftof usrefk&onthe 
 mcanes, and on the creatures, and expeft happineflTe 
 from them : but Chrijl tells us, they will not doe the 
 deed • this night fliall they take away thy foule, 
 and then all thy happineflTe is gone. The rich man 
 thought before, he hid beene fure as long as h.s 
 wealth continued wi;h him, that he needed not to,' 
 expeft any calamity, but now he fees that he built 
 on a fandy foundation. David, though a holy man,be- 
 ing eftabliflied in hisKingdome, having fubdued all 
 his enemies, and furnifhed himfelfe with wealth, he PfiAjcr 
 thought that his Mountaine was then madefoftrong, that 
 it could not be removed, that to morrow fhouldbeas 
 yefterday, and much moreabundant. Butnofooner 
 did GOD hide his face from him, but hee was 
 troubled. To (hew that it was not his riches and 
 outward profperity that made him happy, but God 
 onely . So Dan. y . 2 8. Belfhazzar, when as he thought 
 himfelfe happy, being invironed with his wives, 
 Princes and fervants, when as he prayfed the gods 
 of filver, and the gods of gold, abounded with all 
 outward profperity, and repofed his happineflTe in it, 
 
 is 
 
224 
 
 How to tnortifie Cwetoufnefe. 
 
 is accounted but afooleby Daniel^ becaufeheglori 
 fied not God, inwhofe hands his wealth and all his 
 wayes were, and therefore he was deftroyed. Thefe 
 things of themfelvcs will not continue our lives, nor 
 yet make us happy of thcmfelves; we take not one 
 flep of profperity, oradverfitie, but Gods hand doth 
 lead us. My brethren that heareme this day, that 
 have heretofore thought, that if you had fuch an e- 
 ftate, fuch learning, fuch ornaments, and fuch friends, 
 that then you were happy. Toperfwadeyouthatit 
 is not fo, it would change your hopes and feares, 
 your griefe and joy, and make you labour to be rich 
 in Faith and good workes. It will be very hard to 
 perfwade you to this, yet we will doe what we can ! 
 to perfwade you, and adde certaine reafons, which 
 may perfwade you to beleeve it to be fo; if God (hall 
 adde a blefling to them that joyne the operation of 
 his Spirit with them to perfwade you. 
 
 Firft, this muft needsbefo, in regard of Gods all- 
 fufficiency, he alone is able to comfort without the 
 Creatures helpe, clfe there were an iftfufficiency, and 
 narrownefle in him, and fo then he fliouldnotbee 
 God, if he could not fill our defires every way, even 
 as the Sunne fhould be defe&ive, if it needed the help 
 of Torches to give light. God is blefled not onely in 
 himfelfe, but makes us all blefTed: It is the ground 
 of all the Commandements. Thoa jhdtlovc&ndwor. 
 (hip the Lord thy God^ndbim onely fh a/t thouferve. Wee 
 muft loue him with all our hearts, with all our foules ; 
 Let not the Creature have any jot of them, becaufe 
 all comfort is from God, Gcn.17.1. famGodallftfJ!- 
 
 ciext, 
 
 1 
 
 Kufon. 
 
Hew to morttfic Covetoufwfie. 
 
 22S 
 
 cieht 9 walke before tPcah'dbcjerfui y that is, love me alto- 
 gether, fct yourafTc&iononnoncbutme, yeenccdcj 
 nor goe unto the Creature, all is in me. If the C:ca 
 cure could doe any thing to make us happy, and not 
 God, then we might ftcp out to it, butthccrca:urc 
 can doe nothing to it, Gcdoncly is Allfuflicienc to 
 make you perfect every way 5 though that the Crea- 
 tures bcufed by God,yet n is only Gedthzt makes you 
 happy, and gives you comfort, and not the Creature. 
 Secondly ,ic mud needs be fo.becaufe of the vanity 
 and emptineffe of the Creature, it can doe nothing 
 but as it is commanded by God, hee is the Lord of 
 Hofts which commandeth ail the Creatures, as the 
 General! doth h is Army, A man having the Creature 
 to help hiiiyt is by vertue of Gods Commandement; 
 it is the vanity of the Creature,that it can doe nothing 
 of it felfe, except there bee an influence from God: 
 Looke not then unto the creature it felfe, but to the 
 influence, a&ion, and application which it hath from 
 Gods fecret concurrence vv ith it,what it is to have this 
 concurrence and influence from the creature,you may 
 fee it expreffed in this fitnilitudc. Take the hand, it 
 mooves, becaufe there is an imperceptible from the 
 will that ftirs it to the Creature moving, and giving] 
 influence and comfort to us, it is Gods will it fliould 
 doefo, and fo it is applied to this, or that a&ion. The 
 Artificer ufing a hatchec to make a ftoole, or the like, 
 there is an influence from his Art,that guides his hand 
 and it; So the creatures working, is by a fecret con. 
 couife from God, doing thus and thus. And to know 
 that it is from God, you find a mutability from the 
 
 H h Creature, 
 
 Reaf.2. 
 
 I 
 
2l6 
 
 Hiv to my:,-.: Ctvtte* 
 
 
 Creatu: ?hyu m *ta?.l 
 
 all o:hcr dungs ;s i: bcl 
 
 tbraeumes d vhcn y : all ; 
 
 ■•faile,tc . that there s 
 God, :.- Are van .. 
 
 ing.r j and " ; 
 
 vhirdly, ftttm " afull to 1 *oke 
 
 r comfort from any ti :jmG. tileby 
 
 ..rethattothecr:.; re. which onelybe- 
 ichislc 
 av. er. As 
 
 ittrtrt ~: from her 
 
 e-ures: if they faile, 
 youforrow -if they €ot.; tfadycdotUsv 
 
 all py, all deligh:, all pkafure and defi:e, thisisa 
 great fin, nay, if is the g:e::;.~: Gfl ; Asai Irery is 
 greateft (in, l>e; i fevers and diflbtos the rr.. 
 age ■• io i; is the greateft, be fevers 115 from 
 
 God. and makes BS cleave to the creature. 
 
 Tr.e Btt ~econfe;~. .isrokeepc 
 
 fTomlL.Vz :::e: w;:.-' :'- 
 
 ryoffeel dog "iem, butfpead . holeriirefo 
 
 I I his is t: 
 EtetcbdMgt A) areibm- j'.edcd, men 
 
 Ipend fo much time in a the; cfaei :. 
 
 5$, and have no time at all to ferve God in ; 
 are bufie about riches, honour. :c, or r 
 
 whereon thei: fancies doe pitch, butifthisbedige- 
 fted, it will reach, you to feekc a God who 
 
 difpoftth 
 
0bfli t$ wn wtijk A- (t:u * sfr 227 
 
 difpofc 9 whom the hTues of life and 
 
 : good or bad belong. 
 Confukt wi.hyourfelves^ and you (hall fiodctha: 
 the reafon where;ore you doc feeke for outward con. 
 or comfor: . :iSz ycu doe thinke it will doe 
 
 good if youhivci:, or hurt if you have it nor. 
 ou are giving thi c to the crea.ure, which only 
 belongs to God, £/*J 1.2 3. if the idols be gt as, Us them 
 deeg.:.; n n^Gnth the Lord. The fcope of this place, 
 is to caft off the whorifh and acukerifb affection of! 
 k that have an eager and unwearied defire after 
 -:.= . by fhemng that they c:nno: doe us 
 : : : d or hurt. Therefore God puoiflisd D *vit 
 exceedingly for numbering of the people, becaufe! 
 :..:: hee thought th^y could ftrengthco him sgainft 
 his e.-.etniesv ..r . . oi Godshelpe,there£oTe/*r.fc$. i^j 
 Thus faith the Lord, Let not the mfe nun glorj in bis] 
 tmoe, nut her let the mighty nun gUry in hu might ,f 
 not the rich man gU ' riches. But Let him thst glo- 
 
 .: ,thgt he under jidndeth tens * 
 Imn the Lor J, that execs ted lov ing kindneffc, judge mi 
 *minfj*tmifmJeiB£Mtk. As:: ~ee hmmi hive;!:-'.:: 
 tfcefc rhirg; :o_li ziz \ :u gDofartuft; tafeiPeK 
 fome reafon tha: you might feeketbem, bet there is 
 nothing in the.- vou (hould defirethem, for it 
 
 is I onely that execute Judgement and Mercy, all 
 J izd evill is from me, therefore fjdme 6i. 
 wee have this caveat given us : If riches imcrufe, 
 fet not jour bents ufon them y wugnife not jomr fclves 
 for them and in tbem^ for all comfort is from God 
 <y> elfe you might fet your hearts on tbena, 
 
 Hh 2 btf 
 
228 
 
 How to mattifie CovetonfhcJJk, 
 
 Oiject. 
 
 Jnfaer, 
 
 ob\ec~t. 
 An{wer< 
 
 ,buc now all power and kindnefle is from hinij thcre- 
 
 j fore your wealth camoc doe it. 
 
 Biitkmiybeobj?<5hd, th.it God doth comfort us, 
 and mike u; happy in this life. by meanes, and that 
 riches are the meanes, wherefore then may wee not 
 £eeke to them to get this comfort ? 
 
 Tothis I anfwer, that God doth reward every mm 
 according to his woiks, not according to his wealth, 
 yea, hee can comfort us without thefe, for hec is the 
 God of all coniolation, 2 Cor .1.5. and thac hac h indu- 
 five and exclufively all comfort in him and from him, 
 none without him •> If we thinke to have ic from ho- 
 nour, wealth, or friends, we deceive our felves, for 
 they are vaine and profit nor, 1 Sam.12.15. Tumeyee 
 not ajide y for then Jhould you goe after vame things, which 
 cannot profit you, nor deliver you , for they .are vaine. All 
 thefe things without God will profit you nothing. 
 But will not wealth and friends pro'fit us t 
 No, not at all, they are vanity, they are empty in 
 themfelves, they cannot doe it, they are in themfelves 
 but vanity • having the Creature you have but the 
 huske without the graine, the (hell without theker- 
 nell, the creature is but empty of it felfe, except God 
 put into it a fitnefletp comfort you, all is vanity and 
 nothing worth, and this vanity is nothing but emptu 
 nefTe. Andthisfervesto corred: the thoughts of men, 
 who thinke that if they had fuchan eftate, and ail their 
 debts paid -IF they had fuch and fuch friends, that then 
 all would be well with them, and who is it that 
 thinkes not thus? But let thofe that entertiinc fuch 
 thoughts, confider the vanity of the Creature ; 
 
 All 
 
How to mortifie Covetoufneffe 
 
 229 
 
 AH our fioncs proceed from the over-valewing of the 
 creature, for finne is nothing but anav^riionof the 
 fo.k from the immutable God to the Creature. La* 
 bo;.r then to conceive of the creature aright, that it is 
 vairte ; this will keep? you ari ht, and hinder you 
 from going from God and cleaving to <he Creature, 
 To pretfethisfc rther, confider thefc4. things: 
 
 Firit, if you goe another way to worke, all you fee 
 and feeke comfort in the creature (hall be labour loft, 
 for it is not in the power of the Creature to yeelde 
 you any comforr; If you bufieyour felvcs with fee- 
 king, of comfort from it, you will walke in a vaine 
 (had o w , P fa 1. 7^9. 6. Surely ever) man walketh in a vaine 
 fhadow, Surely they are disquieted in vaine. He health up j 
 riches y andknoweth not who flra/lg.ither them. If we iooke 
 for comfort from riches, we looke it bit from a fba- 
 do w, all our labour is in vaine. 
 
 There is a ftndow of the Almighty wherein fome 
 men walke, where they ft ill bee fure to findc this 
 coin fort, others there are that walke inthefhadowof 
 the Creatures, in the vanity of their mindes, feeling 
 comforc from it : Thofe who thus walke, fliall be de- 
 ceived. A fhadow though itfeemctobefomething, 
 yet it is nothing, ic map (eemc to have \ he lineaments 
 of a manjOr fome other c. eature, yet it is nothing : So 
 chefe outward things may feemetohave fornethingj 
 in them, but yet indeedc they have nothing, thofej 
 that feekc for comfort in them, commit two evils,; 
 ler.i. 14. They forfake God the Fmniaine of living water, \ 
 
 1' anddigge unto themfelvespits th/it will hold no watery God | 
 having all comforts in him, comforts never failing, 
 Hh 3 
 
 becaufe 
 
2jO 
 
 How 10 mortife Ccvetoufaefie. 
 
 becaufe there is a Spring of comfort in him, yet weep 
 forfake hira, and diggepits, which if they have any 
 water, it is but borrowed, and not continuing, and 
 that water which they have is none of the beft, it is 
 muddy, and will not alwayes continue: Wherefore 
 picch your affe&ions upon the true fubftantiall good, 
 not on vanities. If wee fee a man come to an Orchard 
 full of goodly f ruite,and hee (hould onely catch at the 
 fhadow of them, netling his hands, and fpending his 
 labour in vaine, we would account him either a foole, 
 or a mad man ; yetweinthedearcSun-fliineof the 
 Gofpell (ftich isourmadneffe) catch and feeke afcer 
 fhadowes,with trouble of minde,and forrow of heart, 
 neglefting the fubftance. 
 
 Secondly, confidet that you feeke your happineffe 
 the wrong way, that is,you ieeke it in worldly things, 
 they are-not able to helpe y ou,becaufe they reach not 
 to the inward man, the body is but the (heath and 
 cafe, our happineffe lies not in it 5 So in the creatures, 
 their happineffe confifls not in themlclves, but in 
 fomething elfe, It lies in obferving the rule which 
 God hatfi appointed for them. The fire obferving 
 the rule which God hath given it, isfure ; fo of wa- 
 ter, and fo of all creatures animate and inanimate, 
 the happineffe confifteth in obferving the rules which 
 God hath prefcribed unto them.The Law of God is a 
 rule that wee muft walke by, following it as a rule 
 wee nre happy, that doing well, and obferving the 
 Commandements make us happy : Hec that keefetb 
 the Commandements fhall live in them : Hethatdepar- 
 teth from them is dead. Every motion of the fift 
 
 out 
 
Uowtomortife Covetoufnejfe, 
 
 1?I 
 
 out of the water is towards death, but every motion 
 of it in the water is to life So let mans motions bee 
 towards God, and then they are motioistolif.jbut 
 Jet him moveafter outward things, and iris a motion 
 towards death and mifery, and therefore if you feeke 
 this comfort from outward things, you goe the 
 wrong way to get it. 
 
 Thirdly, confider that you make a wrong choice, 
 you feeke not that which will doe it s if you feeke for 
 this comfort in God, all is in one place h but if you 
 feeke for it in the creatures, you mufthaveamulti 
 tudeof them tocomfortyou ,• It that they could com. 
 fort you, you muft have health, wealth .honor^f iends, 
 and many other things, but there is one thing onely 
 will doe it, if you goe the night way to get it, you drill 
 finde it onely in God 5 Mart ha , (Tie was troubled about 
 many things, when as one thing onely was neceffary. 
 If ycu looke for comfort in earthly things, you muft 
 have a thoufand things to help to it, But godlinefli which 
 hath the promifes of this life, and of the life to come, 
 doth yeeld this comfort of it felfe, if you feeke 
 it in it. 
 
 It is a great advantage for us to have ail the com- 
 forts in one thing: Godlineflfe onely hath all thefe 
 comforts, therefore feeke them in it. 
 
 Fourthly 5 confider,that that comfort and happineiTe 
 which you have from the creature, is but a dependant 
 felicity, and it is fo much the worfe, becaufeitde-, 
 ipends on the creature, which is mutable and uncer-j 
 ! tain ; how much better is it to deped on God,io whom 
 lis no fludow of variety or change. Every creature j 
 ' ^^^ isi 
 
 1 ' ' IM — ^^ l *^^^^— ^— »^w— p uiMinnij —11 111 1 1 !■»«■ ■ . ■ ■ 1 MMM « 1 ■ ■ » 
 
 4 
 
Ill 
 
 How to mortife Covetoufnefe, 
 
 is weaker, by how muchichathdcpcndance on ano- 
 ther, and ih arc you weaker, by how much the more 
 you dv-pend on outward things ; If. you depend on 
 friends, they may change their affe&ions,and become 
 your enemies, or death may cake i hem away, and then 
 your happinefle is gone: If you depend on Riches, 
 Prov.2^ Wilt thou fet thy eyes en that which is not ? for 
 riches cert finely make t hem/elves wings ^ And flit away as an 
 ! Eagle towards heaven >iv\& then your happineffe is gone: 
 bucifyou {eekefor,and place you: happineffe in God, 
 in whom is no change or alteration, then it is perpe- 
 tual!. A dependancy on things that are mutable, will 
 yeeld no comfort, becaufe God will have all ro de- 
 pend on himfelfe. Therefore, the i Cor. i. go. chrifil 
 of God is made nnto us wifedome andrighteoufnejje^ and fan- 
 clification, and redemption, that no flejli might rejoyectn it 
 felfe, but that he thaiglorieth might glory in the Lord : for 
 this end, God hath conveighed Chrift unto us, that 
 he might make us bcleeve that we fare not the better 
 for any Creature, and that fo we might rejoyce onely 
 in the Lord ; Therefore hee that made Chrift Re- 
 demption from all evill, that he might f urnifli us with 
 all good, Chrift bath redeemed usfrom hell and mi- 
 fery, and from want of good things, feekenotthena 
 dependance on the Creature, thinke not that it will) 
 better you, and this will make ycu to depend on 
 Chrift; Therefore for thefe regards, correct youro- 
 pinion of worldly and outward things, and judge of 
 them with righteous judgement, depend onely on 
 God, if you will have him to be yourPonionashee 
 was the Levite*, refufe himnotasthelfraelxesdid, 
 
 depend' 
 
H$w to mottifie fovetoufnep. 
 
 *3J 
 
 depend upon him in good earneft ; A little, you fay % 
 wii h Gods blefling will doe much s Labour not there- 
 fore, neither toile you to leave great portions to your 
 children, the common pretence that men have for 
 their Covctoufneflc, for though youleave them ne- 
 ver fo much, if Gods blefling be not on it, it is no- 
 thing, it can yeeld them no comfort, yea, many times 
 it is an occafion of their hurt. If then Gods blefling be 
 all in all, if that onely can adminiftet comfort, and 
 make us happy, I would aske you this Queftion 
 What if you did leave your children onely Gods 
 blefling, would it not bee Sufficient though you left 
 them little or nothing elfe, you thinke not fo, and yet 
 whatsoever you can leave them without Gods blcf- 
 fing, is nothing worth h Preachers labour much in 
 this, to draw you from worldly things, and all to lit- 
 tle purpofe • it'muft be Gods Teaching,that perfwades 
 within which rmifteffe&it^ you muft therefore cake 
 paines with your hearts, the generality of the difeafe 
 fhcwesthatitishardtobe cured, labour therefore to 
 finde out the deceits which hinder the pra&ice of 
 thefe things,which are thefe : 
 
 One Deceit that deceives them ,is, that they are rea- 2> 
 dy tofay, that thofe things arc the bleflings of God. 
 Why (hould we not rejoyce in them: fo afBi&ions, £"*&* 
 they arc crofles, and therefore grieve for them ; If 
 thefe then did not abide to our bleffednefle,why count 
 we them bleflings ,and account poverty as a crofle? 
 
 To this I anfwer, that if you take them as bleflings,} An f"* 
 you may rejoyce in them as the inftruments by which 
 God doth you good 3 bleflings are relative words, 
 
 I i they 
 
2*4 
 
 How to mortifie Covetottfneffe. 
 
 they have reference unco God, if you confider them 
 without reference unto him,thcy ceafe to be bleffings. 
 therefore if you confider them meerely asbleffings, 
 you may rejoyce in them. Now yee receive them as 
 blefiings. 
 
 Firft, U you depend upon God for the difpofing, 
 continuing, and want of them, if you thinke you (hall 
 enjoy them no longer than God will • If you thinke 
 thus with your felves, wee have wives, children, 
 friends, andriches, tistrue, we have them, butyet 
 they fhall not continue with us an hour or minute 
 longer than God will: If you thinke fo in good ear- 
 neft, then yee rejoyce in them as bleffings. A man that 
 is relieved when he is in danger, lookesmoretothe 
 will, than to the hand of him that helpes him: Wee 
 looke more to the good will of our friends, than to 
 their gifts : So wee fliould looke more unto Gods will 
 and pleafure,than to the benefits he beftowes upon us 5 
 The confideration of thefe things asbleffings, muft 
 raife up your thoughts to heavenly things, to confi- 
 der, that whatfoever is done on earth, is firft a<fted in 
 Heaven : TheSunneis firft eclipfed there, and then 
 here: So that your eftates are firft eclipfed there, be- 
 fore that they are here -looke therefore on God, and 
 on thefe, as meerly depending on Gods will, and then 
 you enjoy them onely as bleffings. 
 
 Secondly, you looke on them asbleffings, if you 
 looke upon them, fo as to know that you may have 
 them in abundance without any comfort $ Inftruments 
 have nothing of themfelves, whatfoever they have is 
 put into them. 
 
 . A 
 
How to moTt'tfie Covetoufnefie. 
 
 *35 
 
 A man may have friends, and all other outward 
 things, his mountaine may feeme to beftrong, yet 
 without Gods bleflingonthem, hee may wane com- 
 fort in them 5 When as you thinke this, that you may 
 have thofe things without comfort, it is a figne that 
 your eye is on God, that you looke on them onely as 
 the Vehicular s 7 or condudtpipes to convey comfort. 
 The aire yeelds light as an Inftrument, though it have 
 no light of it's owne, the water may hcate, but not of 
 itfelFe, but by the heat which is infufed into it by the 
 fire; fo if a man drinke a potion in Beere, theBeereof 
 it felfe doth not worke, but the potion worketh by 
 the Beere : So it is with all outward bleflings, they of 
 themfelvescanyeeld you no comfort at all, but if they 
 would yeeld you any, it is by reafon of that comfort 
 which God purs into them. 
 
 Thirdly, you doe then en joy them as bleflings, if 
 you thinke you may have comfort without them ; 
 The ebbing and flowing of outward things, doth not 
 augment your comfort, or diminifh it. Thofe that 
 have not any outward bleflings, may have more glad- 
 neffe and comforts in their hearts, than thofe whofe 
 corne and wine are increaled, Pfalm.^j. Thofe who 
 have but a fmall Cottage, and a bed in it, are many 
 times more happy, more healchy, and deep* more 
 quietly then thele rich men, whofe wealth will not 
 fuffer them to fleepe, Ecclef.5. 12. Many there are 
 that feeme to wane all outward bleflings and Com 
 fons, yet are full of inward comforts and delights. 
 Many there are, who like Paul and the Apoftles, feeme 
 to have nothing, and yet pofleffe all things. As it is 
 
 Ii 2 all 
 
2*6 
 
 How to mortifie Covetettf/iefle. 
 
 Deceit. 
 
 all one with God, to helpe with few or with many, 
 f o he can comfort with few friends and externall blef- 
 fings, as well as with many $yea, hee can make a little 
 which the righteous have, more comfortable than 
 all the revenewes of the ungodly, be they never fo 
 great* 
 
 That which hath beene faid of bleflings,the likeal- 
 fo may be faid of croffes, you may grieve for them 
 if you take them ns croffes, but withall take heed that 
 yee account not thofe things crofles, which indeedc 
 are no croffes: want was nocrofTe to Paul, nor yet 
 imprifonment, for in the one he abounded, in the o- 
 thcr he fung j it is advantage unto us fometimes to 
 have outward bleffings taken from us. It is advantage 
 for us to have blood taken away in a plcurefie « It is 
 good fometimes to lop trees, that fo they may bring 
 forth more fruit- fo it is good for us many times to 
 have crofles for to humble us, andtobringusneere 
 unto God, yet we may forrow for the loflc of thofe 
 things, and take it as a erode. If you can (ay this from 
 your hearts, that yee are not affli&cd, becaufe yee are 
 madepoore, becau(c your wealth is taken from you, 
 but becaufe it is Godspleafure to take it away from 
 you, either for the abufcof it, or elfe to punifti you for 
 fome other finne. So that if vou be caft into fome 
 fickneflc, you may not grieve for itas a crofle meei ly, 
 as it is a fickneflc but as you conceive the hand of God 
 in inlaying it on you as a punifliment for your Sin nc. 
 
 The fecond Let, and Deceit is, theprefentfenfe 
 and feeling which we have of the comfort that comes 
 )rom abundance of outward things, therefore what- 
 
 foerer 
 
Howtomortifie Cweteu/hejfe, 
 
 m 
 
 foevcr is (aid to the contrary, isbutfpecularionsand 
 phantafics : men arc guided by fenfe which cannot be 
 deceived ; wee findc and feele comfort in thofe things 
 by experience, wee fee a reality in thefe things, and 
 therefore whatsoever you fay to the contrary, is but in 
 yaine,and to no purpofe. 
 
 To this I anfwer, that you muft not judge of things 
 according to Senfe, for Scnfi was never made a Judge 
 of God to judge of thefe things, bar judge of them ac- 
 cording to faith and redified reafon, which judgeth 
 of all things chat are to come, that are pad, and pre* 
 fent altogether, and fo can beft judge of thefe things 
 as they are. 
 
 Now, for to helpe your judgement in thefe things. 
 
 Firft, confider what the Scripture doth fay of them, 
 what it doth fay of pleafures, friends, and riches, the 
 Scripture prefenrs things as they are, and thattells you 
 that they arc but vanity of vanities,all is but vanity. 
 
 Secondly, confider the judgements of others con- 
 cerning thciri who havebeencontheftageof afflidi- 
 ons, and have abounded in good workes whilcft they 
 lived, but are now gone. 
 
 Thirdly, confider what you will judge of them at 
 the day of death, then men are awaked, and fee thefe 
 things as they are indeede, and then they bemoane 
 r hemfelves, that they have fpent fo much time in fee- 
 king after thofe things that will not profit them, and 
 fpent fo little time in looking after falvation. 
 
 Iudee not of them as you finde them forthepre- 
 fent, but likewife as<you flull finde them forthe time 
 1 to come, judge of altogether. 
 
 Ii 
 
 A*f* 
 
 I 
 
 Now 
 
 , 
 
2 3 8 
 
 Hoxvto wortifie Covet oufoe fie. 
 
 Qbjttl. 
 Anfw. 
 
 N ow,f or Setfe % you rauft underftand 3 it is double. 
 
 Firft, there is a ftnfe and feeling of the com fort of 
 the Creature, as a man that isbenummed with cold., 
 is refreshed with fire, or a man chat is faint and feeble 
 in hearths refrefhed with Wine. 
 
 Secondly, there is a fuper.eminent comfort, p ; o. 
 cceding from an apprehenfion of Gods favour to- 
 wards us, iogivingthefcbleffings to us. 
 
 There may be an inward diftemper, which may 
 make our. joyestabe hollow and counterfeit. There 
 miy befadn:(Teofheart,whercthere is outward joy, 
 becaufe there is an inward and Supcr-eminem Senfes, 
 which affe&s the heart another way, and therefore 
 Ecclef.i.2. Ic is called made Ioj, becaufe wemindeir 
 not. It is the Ioy of lojes^ and life of comfort, that is 
 from within, that proceeds from the inward man 5 
 As the foule is ftrong in health, fo it findes more 
 comfort both in externall and Super-eminent com. 
 fort. Graces are to the foule, as health is to the bo- 
 dy, the more and the greater they are, the more com- 
 forttheyminifter. 
 
 But ycemay fay, that the Creature can adminifter 
 its owne comfort,and of it felfe. 
 
 To this I anfwer, that there isanaptnefTeandfit- 
 nefTe in the Creature to comfort us, but yet it can 
 yeeld no comfort without God • wherefore keepe 
 your affe&ions in fquare, have fomuch joy and de- 
 light in the Creature, as the Creature requires, and 
 no more- If your affedions hold a right proportion 
 with. their obje&s, they are arighr, therefore thus 
 farre you may joy in the Crcature,and no further. 
 
 Firft J 
 
How to mortifie Covetoufnefle. 
 
 239 
 
 Firft, you may joy in it wi:h a remifle joy, yec 
 may alfo forrovv with a remifle forrow, ycc may joy 
 in it as if yec joyed not, and forrow ink, as if you 
 forrowed nor. 
 
 Secondly, you miy joy in them with aloofe joy, 
 and affe&lon, asthey fitloofetoyou, foyoumayiit 
 loofetothem, iC?r. 7^29,30, 31. Brethren^thetimeis 
 fhortjt remaineth therefore ' y that thofe which have wives be 
 as if they had none, th it thofe that weepe, bee as if they wept 
 not, that thofe that rejoyce, as if they rejoyced not, and thofe 
 that buy 5 as though they poffejfed not, andtkofethat ufe this 
 werld, asnotabufwiit y thatis, LetyouraiFeftionsbee 
 loofetothefethings.Take any ofthefe outward things, 
 you may caft your affe&ionon checnina loofernan. 
 ner, goe no further than this, thefafhionof the world 
 paffeth away, yee may be taken away from it, and it 
 from you, therefore affeft it no otherwifc than a iran- 
 fitory thing, and with a loofc and tranfeunt atfe&ion, 
 willing to depart from it, whenfoeveritfhallpleafe 
 God to take ic from you. 
 
 Thirdly, you may love them with a dependant af- 
 fc&ion, they are things of a dependant nature, they 
 have no bott ome of their own to (tend upon, they on- 
 ly depend on God,andfoyou may love them as depen- 
 ding on him, eying the Fountaine, asdnottheCi- 
 fterne from whence they flow, takenot light from the 
 Aire, but looketotheSunne from whence it comes. 
 
 The third Deceit is afalfereafoning. Wee fade it 
 otherwise by experience; We fee that a diligent handmaketh 
 w&, and bringeth comfort, wee fee that labour bring- 
 I cth learning, and for the labour which wee take to get 
 1 it, 
 
 Deceit. 
 
240 
 
 How to mortifie Covetoufnefie, 
 
 it,in recompence of it,it makes us happy. 
 tAnfo. To thislanfwer, that this claime doth not a! way es 
 hold, God breakes it many times: Riches come not 
 alwayes by labour, nor comfort by Riches, the labour 
 profiteth nothing//*/. 12.71. Except the Lordbulldthe 
 h$ufe y tbey labtur in vaine that build itiexcept the Lcrd keepc 
 the Citj^ the watchman watcheth but in vaine. It is in 
 vaine to rife up early, togoeto bed late, andtoeate 
 the bread of carefulneflc, yeefliall not reape the fruit 
 yeexpe<a,unle(TeGodbe with your labour. If Chrift 
 I be abfent,the Difciples may labour all night and catch 
 I nothing, but if hce bee prefent with them, then their 
 labour profpercth, then they inclofe a multitude of 
 Fifhes : So when we labour and take paincs, and 
 thinke to bee ftrong in our owne ftrength, without 
 Gods helpe, wee goc to worke with a wrong key, 
 which will not open, but if Gods hand be in the bufi 
 nefle,we doe it with great facility and eafe,which G od 
 hath appointed wee mould doe. You may iee this in 
 Iofeph y God purpofed to make himagreatman;fee 
 with what facility he was made the Governor of £- 
 gyft y next to Pharaoh, without his owne fecking, and 
 beyond his expectation : SoitwaswithJ/frofa*/, fo 
 with David 5 God appointed to make them grcat,and 
 therefore they became great, notwitbftandingallop. 
 poficions. On the contrary, let man goc on in bis 
 owne ftrength, and he (hall Lbour without any profit 
 at all : hence it is, t hat many times wee fee a concur- 
 rency of all caufes, fo that wee would thinke that the 
 effe&muftneedsfollow, andyctitfollowesnotj and 
 if it doc follow, yet we have no comfort in it. 
 ' Firft, 
 
How to morttfie Covetoufnefie. 
 
 241 
 
 Firft, becaufe God makes an infutablcneffe and 
 difproportion betvvixc the man and the blefling, as 
 betweene Judas and his Apoftlefhip : A man may 
 have tables well furniflhed, riches in abundance, a 
 a wife fit for him, and yet have no comfort in them, 
 becaufe God puts a fecret difproportion betwixt him 
 and them. 
 
 Secondly, though there be aconcurrence of things, 
 yet God may hinder theeffed, fometimesforgood, 
 and fometimesforevill, as£///7;*Vfervant was ready 
 in the nicke, when the Sbunamitt came to beg her pof- 
 feffians and lands of the King, 2#/>£.8.5,<5. Heewas 
 then telling the King how Elijha had reftored her 
 fonne to life: So tAbt&hm when he was to offer up 
 his fonne ifaac, in theinftant GodfentthcRammeto 
 be tyed in the bu(h : So Saul when he had purpofed to 
 kill David, God called him away to fight with the 
 Philiftims, and as God hinders the effe& tor good, fo 
 he doth for evil! : 
 
 Thirdly, God doth it fometimes, by denying fuc- 
 ceffe unto the caufes. Thebattleisnot alwaiestothe 
 ftrong. When there are caulcs, and the effeft followes 
 not, it is becaufe God doth difpofeof things at his 
 pleasure, and can turne them a contrary way 3 health 
 and comfort, joy and delight follow not outward 
 bleflings 3 exce pt God put it into them . 
 
 The fourth deceit is this : Thefc things are cer- 
 taine and prefent, but other things are doubtfull and 
 uncertaine, wee know not whether wee iliall have 
 them or no. 
 
 To this I anfwer, it is not fo, future, fpirituall and 
 
 K k eternall 
 
 Gcn-i2*ij 
 
 4 
 
 Deceit, 
 
 oLjecl. 
 Anfw. 
 
*4* 
 
 How to mo j 'ti 'fie Covetottfneffe. 
 
 eternall things are not incectaine, but thefc things 
 which we enjoy here are s thofe things we here en- 
 joy, and wee alfo our felves, are fibje&to changes 
 aid alterations. Wee arc as men on the Sea, having 
 ftormes as well as calmcs: Wealth and all outward 
 bleifings are but tranficory things, but faith and fpi- 
 rituali things are certaine, and endure for ever. Wee 
 have an Almightie and unchangeable God, andim- 1 
 mortall, incorruptible inheritance, which fadeth not 
 away,refervedfor us in the highefl Heavens. In ten. 
 porall things, who knoweth what fhall bee to mor- 
 row < In them thou canft not boaft of to morrow, but 
 asfor fpirituall things, they are certaine, they have 
 no ambiguitie in them ; But the maine anfwer than 
 I give, is, that here wee mud ufe our faith. Confi- 
 der the grounds on which faith relies, and then the 
 conclufion and confequences that arifc from them ; 
 take heede to them, and be not deceived . If yee 
 beleeve God to betherewarder of all thofe that trufi: 
 inhim, as you fay hee is, why reft you not on him, 
 why arc not yee contented with him for yo^r por- 
 tions, why thinke you not him Efficient i If the 
 Creature be God, then follow ir, but if God bee God 1 
 then follow him, and be fatisfied with him • Labour 
 therefore for faith unfeigned, and waike according 
 to it. 
 
 If then it bee vaine and finfullto feekehelpeand 
 comfort from any creature, or from riches, and to 
 thinke that they can make us live more comfortably . 
 Hence then confider the finfulnejfe of it, and put it in- 
 to the Catalogue of your other Smnes^ that formerly 
 
 von 
 
How to mortifie Covetottfnefe. 
 
 *4J 
 
 you have had fuch thoughts. Every one isguilticof 
 zhisjinne, more or leffe: and this is a///wnotfmall, 
 but of an high nature, it is ldolatrie. 
 
 In the time of ignorance, Satan drew many men to 
 groffe ldolatrie, to vvorfhip ftocksandftones, but now 
 he drawes them to another ldolatrie, lefleperceptl 
 ble, and yet as dangerous in Gods fight as the other, 
 who is a Spirit, andcandifceuieand pry into it; Let 
 us therefore examine our hearts, and confiderhow 
 much wee have trufted the Creatures ; Let us con- 
 demne our felves,and reftifie our judgements to judge 
 of things as they are • Let us not thinke our felves 
 happy for them; Let us not thinke our felves bleffed 
 in them, but onely in Chrift, becaufeitis not in their 
 power to make us happy. 
 
 If wee have fo joyed in thefe, or loved them fo, 
 as to love God leffe, it is an adulterous love and joy. 
 Wee have no better rule to judge of adulterous love, 
 than this, when as our love to the Creature, doth let 
 fen our love to God. 
 
 Now, left webe deceived in our love to the Crea- 
 ture, I will give you thefe Signes, to know whether 
 your love be right to it or no, 
 
 Firft, if your affc&'on to the Creature caufe you 
 to withdraw your hearts from God, Ier.i7.$. Curfed 
 be the man which makethfiefh his arme } andtvhofe heart de- 
 parted from the Lord. It is a figne wee make flefh our 
 arrne, when wee withdraw our hearts from God, wee 
 make the creatures our ayme, when they withdraw 
 us from God, iT/w.y.j. Sheethat is arviddow indeed, 
 truflcth in God, and continue thin applications night and 
 
 Kk 2 day , 
 
 Signes. 
 
244 
 
 How to mottifie Covetottfncffe* 
 
 2 
 
 Signe. 
 
 3 
 Signe. 
 
 4 
 Stgnc, 
 
 day, this is a Signe that they truft in God, becaufe they 
 pray unto him. Confider what your conversion is, 
 whetheritbein heaven or no, Phil. 3.20. Our conver- 
 sion is in Heaven. The negle&ing and not minding 
 earthly things, in the former Verfe, (hewethhimnoc 
 to be of an earthly converfation, the more our heans 
 are drawne from God, the more are they fet and^fixed 
 on earthly things. 
 
 Secondly, confider what earthly choice you make, 
 when as thefe things come in competition with 
 God, and Spirituall things, what bills of exchange 
 doe you make, doe you make you friends of the un- 
 righteous Mammon, not caring for the things of this 
 world, when they come in competition with a good 
 conscience, or doe you forfake God, and flicketo 
 them? 
 
 i Thirdly, confider what your obedience is to God, 
 whether his feare be alwaics before your eyes., or 
 whether Riches fet you on worke or no : what mans 
 obedience is, fuch is his truft 5 ifyce obey God, then 
 yee truft in him, and if ye obey Richcs,then ye truft in 
 them,and not in God. 
 
 Fourthly, confider what your affeflions are: no- 
 thing troubles a holie man, but fiimc, the which makes 
 him feeke belpe at Gods hands, and not in thefe. 
 On the contrarie, nothing troubles a worldlie man, 
 but lofles and crofles, Sinnc troubles him not at all •, 
 by this judge of your love to Riches, whetheritbee 
 right or no. 
 
 Thus much for the firft gencrall Do&rine. 
 Wecomcnowtothcfecond, which is this.- 
 
 rb 
 
How to mortifie CovetoafneJ/e, 
 
 245 
 
 That Covetoujheffcis tobemortified } llm CovctouJnefJe\ Dccl.z. 
 is unlawfully all know it, the things therefore that ( 
 will bee ufefull in the handling of ihis point, willbcc | 
 to fliew you what CevetoufieJJe is, and why it is to bee 
 Mortified. 
 
 N ow to flhe w you what it is. 
 Covetoufnejj'e may bee defined to bee a finnef ull de- 
 fire of getting^ or keeping money, or wealth inor- 
 dinatelie. 
 
 Rrft, his 3 finnefull defire, becaufe it is a lift, as 
 lufting after pleafuie, is called yoluptuoufnefle : It is 
 alfo inordinate, the principle being amiflfe, and-Jike* 
 wife the objedh The principle is amifle, when wee 
 overvalue riches, fet a greater beautie on them than 
 they have,and feeing them with a wrong eye, wee luft: 
 after them, by reafon that wee over- value them, and 
 thus to over- value them, is to luft after them, and to 
 thinke that they can make us happy, is Idolatrie. The 
 objed of it is asbadastheprinciple, whenastheerd 
 is either to raife us to a higher condition, or to fare 
 dcliciouflie every day, or elfe to fpend them in fome 
 Iuft.as well as to keepe them . 
 
 Secondly, it is of keeping or getting money, get- 
 ting ic inordinatelie, fecking it by wrong meanes, or of 
 keeping it. Firft, in not beftowing of it on our felves 
 as we ought, there is Tenacitie of this fort amongft 
 m en, Ecclef. 5.15. There is afore evill under the Sunne, 
 namely^ Riches kept by the owners thereof to their hurt , 
 when as it is comely for a man to eate and drinke, and to 
 enjoy the good of all his labours that hee hath taken under 
 the Sunne^all the dales tf 'his life which Godgivethhim,for 
 
 K k 3 this 
 
24<S 
 
 How to rnortiflc Covetoufnefie. 
 
 otfeft* 
 Anfw. 
 
 this is bispertto»,d.nd thus to rejoyce in his labor, is foe 
 gifcofGod } £^/^5.i8 5 ip- 
 
 Secondjy, thou in not giving to others, art too 
 ftrait handed,having goods,and feeing others to want. 
 
 The laft and chiefe thing in the definition is, inor- 
 dinatelie, that is, which is befides the rule. A thing is 
 laid to bee inordinate, when as it is befides the fquare 
 that a man doth, and in doing thus,we doe amifle. 
 
 Now, this affe&ion is faid to be inordinate in thefc 
 foure refpe&s. 
 
 Firft, when wee fe&ke it by mcafure more than wee 
 fliould. 
 
 Secondly ; when vvee feeke it by nieanes that wee 
 I fhouldnot. 
 
 Thirdly,when we feeke it for wrong ends . 
 
 Fourthly, when we feeke it in a wrong manner. 
 
 For the firft, wee offend in the meafure, when as 
 vvee feeke for more than God gives us 5 that which 
 God gives every man,that is his portion hetc } Ecclcf.j. 
 1 8 . and he that defireth, and with holdeth more than 
 his portion,is he that offends in th w meafure,Pr<?. 1 1 . 14. 
 
 But how (hall I know Gods Will, and what my 
 portion is i 
 
 Ianfwer, by the event.Seein what eftate and con- 
 dition God hath fet you; See what eftate hee hath 
 given you, that is your portion, and with it you 
 mull bee content,God hath a Soveraigntie over us, we 
 arc but hisfubje&s, and muft be contented with wh.it 
 he gives us, you are contented with that your fathers 
 or your Princegives you, therefore you muft receive 
 that which God beftoweson you with all humilitie, 
 
 and' 
 
Howtomortifie Covetoufnejfe. 
 
 247 
 
 and thankefiilneUc • If wee be foundly humbled, wee 
 Will confefTe our felves worthy to bee defiroyed, j 
 Ezek.36.32. wee will confefTe with /4f0£, Cen^no, 
 That we are unworthy the teajl of Gods mercies , that the 
 lea ft portion is more than wedefcrve. Theproci^all 
 being humbled, was content with the leaft place in 
 his fathers houfe,to be as one of his houfhold iervants, 
 and fo wee ought to bee content with that portion 
 which God haih given us 5 be it never fofmali,bccau!e 
 it is more than we deferve, and if wee defire and feeke 
 formorc,this defire is Sinntfull. % 
 
 Secondly, as wee ought not to feeke wealth, more 
 than is our due.- So wee ought not to feeke it by un- j 
 lawfull meanes, not by Vfury, Gaming, Oppreflion, 1 
 Fraud, Deceit, or any other unlawfull meanes. I adde \ 
 this of Gaming, becaufe it is unlawfull, though it bee 
 little confidcred, for it is no meanes that God hath, 
 appointed, or fancied to get money by, becaufeit- 
 is neither a gift nor a bargaine •, I difpute not now : 
 whether playing for trifles to put life into the game; 
 bee lawful!, but of gaming with an intent to get and . 
 gaine money or wealth:This I fay is unlawfull means, 
 and fuch as have gotten money by fuch meanes, are 
 bound to make reftitution. 
 
 Thirdly, when the end ofourfeeking after money j 
 h wrong, then our affection is Sinnefull^ as if wee feeke 
 it onely for it felfe, that we may be rich, or to beftow 
 it on our lufts 5 and make it our ends, and not for ne- 
 cefTaries onely, and fo much as fhall ferve our turnes: 
 when we feeke thus, wee feeke it in excefTc ; Hee that 
 defires money for a jorney, defires no more than 
 1 will 
 
 -~— <s 
 
248 How to mortifie Covetoufnefie. 
 
 I will fervc to defraie his cofts,and expences in his jour 
 jney • So if a man defires money for any other end, 
 he defires fo much as will ferve for that purpofc, and 
 no more; So in other things: Hethatisficke, defires 
 fomuchPhyfickea's will cure him, and no more. So 
 wee ought to defire as much as will ferve our necefTi- 
 ties and no more. But if wee defire it for our ambiti- 
 on, pleafure, or any other by-refpe<3, this defire is 
 Sinnefull and inordinate 5 
 
 Laftly, it is inordinate, when wee feeke in a wrong 
 manner,which confifts in thefe five particulars. 
 
 Firft, when wee feeke it out of love unto it, and this 
 manner of feeking is fpirituall adultery, fames 4. 4. 
 Tee adulterers andadultereffes >know jee not that the f fiend- 
 Jhip of the world is enmitie with God y and whofoever is a 
 friend to the world, is an enemie to God ; If wee bee 
 in love with it for its owne beaut ie, hisSmnefall,\tis 
 fpirituall adulterie. 
 
 Secondly, whenasweefeekeittotruftinit, when 
 asweethinke wee (hall bee the fafer by it, and make it 
 our ftrong Tower, Tet he that trujleth in riches jballfall^ 
 Prov. 11.28. And therefore if wee havefoode and raymem, 
 we ought therewith to be content,! Tim. 6.%, and not to truf 
 in uncertaine riches. 
 
 Thirdly,when as weebee high minded,and thinke 
 our felves to bee the better men for it, when as they 
 make us looke bigger then we did before 3 as common- 
 lie thofe that bee rich doe; Therefore 1T/V6.17. 
 Paul bids Timothie charge thofe that are rich in this world, 
 that they be not high- minded. 
 
 Fourthly , when as we feek it to glory in it, as David 
 
 he 
 
How to mottifie Covetotifnefic 
 
 M? 
 
 hee would number the people to glory and (tuft in 
 them 5 this is finnefull, /if he thatglorieth, muflgloriein 
 the Lord >and not in them, i Cor. i . 3 1 . 
 
 When as wee fcekeit with too mwch hafte and es- 
 gerneffe, when all our dayes are fori owes, travell and! 
 griefe, that our hearts take no reft in the night, Ec- 
 clef. 2.13. When as weefeeke it not (laying Gods lea 
 fare, fuch a defire is inordinate, importunate and fin- 
 full,! Tim .6.9,10 .jhofi that willberich ,that is,fuchas 
 make too much hade to be rich, fall into temptation, 
 and a fare, and into many foolifh and hurtfull tufis 
 which draw men into perdition and defiruclion^ And fierce 
 them through with many (orrotves. 
 
 But now you will fay, that riches arethebleffing 
 of God,and will demand of me whether wee may not 
 defirerichesas they are bleffings. 
 
 Ianfwer, that it is truethat they are bleffings, and 
 reward of the feare of God, JV01/.22.4. By humility, 
 and the feare of the Lord, are riches and honour. 
 Therefore it is faid of David that hee died full of 
 riches. ^Abrahams fervants reckoned them as blef- 
 fingSjC7ffl.24.35. The Lord bath blefiedmy Mafier great- 
 lj y andhe is become great , and he hath given himflockes and 
 heardes, filver and gold, men- fervants and maid fervants , 
 Camels and Afies Jacob counts them as bleffings, Gen. 32. 
 10. And Chrift himfelfc frith, that it is more blcffed 
 to lend than to borrow; to give than to receive: may 
 wee not then defire them i To anfwer this, wee 
 muft know, that there is a twofold will and defire: 
 Firft, a remifle will, which is rather an inclination 
 than a will : Secondly, there is a peremptory will, 
 
 L 1 which 
 
 Objeff. 
 
 Anjw. 
 
*5© 
 
 Hot? to mortifie Qovetoufneffe, 
 
 which is mature 5 ripe and peremptory ; with this latter 
 will we may not defirc them, but with the former we 
 may>lTim.6.$. If 'tvee have food and ray went , let us be 
 therewith content ; If any man hath a desire to bo rich y yet 
 having food and raiment , Lt him not fo defi emore 
 riches,but that he may be content with it. 
 
 Now, there is a double content; Thefirftis, as 
 [when a man is ficke (to exprcflc it by a fimiliudc) 
 he muft bee content, yet hee may pray for health, and I 
 ufe meanes to get it with a full and p:rfe& will, yet 
 with a depending on Gods Will. Soweebeingin 
 want, miy defire riches and wealth with a full will, 
 fitting in the meane time quietly under Gods hand, 
 and referring and fubmitting our will to his Will. 
 
 Secondly, there is a content, wherein having diffi- 
 dent for food and rayment, wee luffer not our wils to 
 goe aftually beyond the limits which God hath fet 
 us- Therefore God hath promifed outward bteflings 
 as a reward of tiis Service^ andpropoundethrhemas 
 fo many arguments and motives to ftirre us up to 
 feare him, and wee may defire them as his bleflings, 
 with fuch a defire as this: when as wee fct bounds 
 and limits to the Sea of our defires, which are in 
 themfelves turbulent, and fo fubmitthem wholy to 
 Gods Will. Chrift being to dre, had a willcolive, 
 yetnotafullandrefolutewill, but a wiilfubordinare 
 to Gods Will ^Father y if thou wih, let this cup pjjfe from 
 mee, yet not my Willy but thy Will bee done. This Will 
 was but an inclination, and not a will: So wee may 
 will riches with a remiffe will and inclination, but 
 not with a full perfeft will, that is, wee may not goe 
 
 about 
 
ffow to mortijie Covetoufncfie. 
 
 2JI 
 
 about toget them with afulldefircand refolution. 
 But how farre may a man defire wealth, where 
 
 muft he fct limits to his dcfires, where muft they bee 
 retrained i 
 
 I anfwer,that hee may defire food and rayment,hce 
 may defire that which is neceflaric for nature, with- 
 out which hecannot live add fubfifb As a man may 
 defire a fliip to parte over the Sea from one Countrie 
 to another, becaufe hee cannot pafle over without it • 
 fo a man may defire food andraymentin theSeaof 
 his Iifc,becaufe without it we cannot finifh that courfe 
 which God hath prescribed unto us. 
 
 Now,there is a three-fold neceffity : 
 Firft,there is a neceffitie of expedience, as if a man 
 hathajorneytogoe, Tistrue, hee may goeonfoote, 
 yet hee may defire a horfe to ride, becaufe it will bee 
 more expedient for him 5 fo you may defire with a 
 remifTc defire, fo much as is expedient for your voca- 
 tion and calling. 
 
 Secondly,there is a neceffitie in refpeit of your con- 
 dition and place, as men in higher ranke and calling 
 neede more than men of an inferiour degree, to main- 
 tainc their place and dignitie- fo they may defire to 
 have more than they, fo as they defire no more than 
 will be fufficienttomaintaine them in that rankeand 
 degree wherein they are placed. 
 
 Thirdly, there is a neceffitie of refrefhment, and 
 you may defire as much as is needfull for your necef- 
 farie refrefhment, as much as hofpitalitie requires, fo 
 that you doe not goc beyond it. And in thefe three 
 refpefts, you may defire God to give you as much 
 
 LI 2 as 
 
 Objett. 
 
 Anfxv. 
 
 
*5* 
 
 How to mortifie Covet oufnejje 
 
 I 
 
 Reafon 
 
 as {hall be expedient for y ou,becaufe it is no more th an,, 
 nature requires. 
 
 Now befides this defire of things neceflfary, there 
 is a defire of fupcrfluity andexcetfc; this defire pro. 
 ccedes not from nature, but from luft, becaufe that we 
 defire fuch weakh,and to ravfe our eftates,that we may 
 beftow itonourlufts. Theend of this defire, is one- 
 ly to farisfie our luftsandpleafure, that like the rich 
 Glutton, Luk.i6. We might be well clad, and fare delici- 
 oujly every day. Many mens lives are nothing bur play- ! 
 ing and eating,and eating and playing 5 and are led all- , 
 wayesinthis Circle. 
 
 To defire Wealth to this or any other fuperfluous 
 end, is very finfull, and it muft needs bee io for thefe 
 Reafons 5 
 
 Firft, becaufe mans life ftands not in abundance of 
 exeeffe. Therefore in Z«/m 2. ij, 14, 15, When as a 
 certaine man fpakc to Chriftto'ipeakctohis brother 
 to divide the inheritance with him, Hefaiduntohim, 
 Man, who made me a judge or a divider over you ? and 
 then bad the Company beware ofCovctoufntffefacaufe 
 that a mans life confiHeth not in the abundance of the things 
 that he pffeffeth : That is, though you ha\ e never fo 
 much wealth, yet yo-j (hall not live the longer for it. 
 Your life confifts not in it, no more do;h your com - 
 forr,for they wil but pleafe the fight of your eies,they 
 will not make you more happy than you are; Seeke 
 not therefore fuperfluitie, for your life confijls not in abun- 
 dance* Hee is but a foole thac thinkes that thefe things 
 will make him happy, that thefe will make him rich, 
 all that are not rich in God, arepoorc, and if they 
 
 thinke 
 
How to mortifie Covetoufncfjc 
 
 2 5? 
 
 thinke themfelves happy and rich in theie things 
 they arebutFooles. 
 
 Secondly, the defire of fuperjluitie is finfull,bcca_.fc 
 it proceeds from an cvill 1 oor, but this defire proceeds 
 from an evill root and a bitter, that is, fromluft. It 
 comes not from Gods Spirit, which bids every man 
 to bee content with food and rairnei.t • nor yet from 
 nature, which feekes not fuperfluities ; therefore pro- 
 ceeding from luft, it muft needs be fintull. 
 
 Thirdly, what you may not pray for, that you may 
 not defire nor feeke after; But wee may not pray for 
 Superfluities, Pro. 30.8 jGive me neither pover tie nor riches : 
 feed me with food convenient for mee,no; with fuper- 
 fluities, &c. And in the Lords Prayer we are caught 
 not to pray for fuperflu. ties, Give m this day our daily 
 bread ; tha: is, as much as is necefTary for us and ho 
 more, therefore we may not defire it. Thefeekingof 
 more than is necefTary, doth hinder us ^ as a fhooe 
 that is too bigge, is asunfittotravaileaswcllasonc 
 thatistoohttle. 
 
 Fourthly, it is dangerous, for it dorhchoakethe 
 Word, anddrownemen in perdition; Therefore it is 
 sugars prayer, Prov, 3 0.8, 9. Give me neither poverty 
 nor riches, feed me wtth food convenient for mce, Itfll bet [ 
 full and deny thee ', and fay y Who is the Lord ? Fulnefieand 
 exceffe is alwayes dargerous: Full Tables doecaufe 
 furfets, full cuppes make a ftrongbraine giddy. The 
 ftrongeft Saints have bcene fliaken with prpfper ity and 
 exceffe; 'd$David 7 E&echias, Salomon, they finned by 
 reafon of excefTe in outward things ^ it is dangerous : 
 to be rich.Therefore it is Davids coimfell, Pfal.62. 10 
 
 L\ 3 ! f 
 
 Reaf, 
 
2 54 
 
 How to mortifie Covetoufnefe. 
 
 Objefte 
 Anjw. 
 
 If riches encreafe, fit n$t jour hearts uf en them : *A rich 
 man cannot enter into the Kingdome of Heaven • it h eafier 
 for a Cammell to goe through the cjeof a needle^ then for 
 him to enter into Heaven. For if a nun bee; ich, it.sa 
 thoufand to one but that hec trulcth in his riches, and 
 it is impoflible that hee who trufteih in his riches, ftui] 
 enter into Heaven. 
 
 Laftly,to defire fuperfluitie muft needs bee finfull, 
 became that wee have an cxprefie command to the 
 contraries i1im.%. ifweehavefiodeandraymcntjetus 
 therewith be content-, this is the bounds which God hath 
 fee us,we muft not goe beyond it. 
 
 If that it were lawful! for any man to have and to 
 defire abundance, then it were lawfull for Kings, yet 
 God hath fct limits to them: Deut. 17.17. Heefhallnot 
 multifile horfes y nor wives to himfelfe^ that his heart turne 
 not away 5 neither fball he greatly multiply to himfelfejilver 
 and gold ^ that his heart be not lifted up abeve his brethren 
 God hath fetus downe limits and bounds, howfarre 
 we (hall goe, therefore to pafle beyond them is finfull, 
 but we paffe beyond them when wee defire fuperflui- 
 ties,thereforethe defire of fuperfiuirieisfinfull. 
 
 Butmay notamanufehis Calling, to encreafe his 
 wealth f 
 
 Ianfwer, that the end of mens Callings,are not to 
 gather riches ; if men make this their end,it is a wrong 
 end 5 but the end of our Calling is to ferve God ana 
 men, the ground hereof is this: Every man is a mem- 
 ber of the Common- wealth, every man hath fome 
 gifts or other, which may not lie idle; every m:n 
 hath fome Talents, and rauft ufethem to his Mafters 
 
 advantage, 
 
How to morttfie Covetosfncffe 
 
 255 
 
 advantage, and how can that be, except you doc good 
 to men.- Every one is afervantto Chrift, and muft 
 doe Gods worke ,• no man is free,every one is Chrifts 
 fcrvant, and muft be diligent to ferve Chrift, and to 
 doe good romen. He that hath an officc\muft be dili- 
 gent and attend it $ every man muft attend his calling, 
 and be diligent in it. 
 
 If riches come in by your callings,that is the wages, | 
 not the end of our Callings 3 for that lookes oncly to j 
 God, we muft not make gaine the end ofour callings : | 
 There ate many that make gaine their GodlinefTe, i 
 and the end of their callings ; Some preach onely ! 
 for gaine, others ufe o;her callings onely for gaine . 
 but if any man will make gaine the end of his calling, 
 though hee may con ceale and hide his end from men 5 
 yet let him bee fure that h ; e (hall anfwer God the 
 fearcher of the heart for it. On the other fide, if a 
 man by diligence in his calling have riches following 
 him, hee may takethem as a bleffing of God beftowed 
 on him, and as a reward for his calling. The diligent 
 hand maketh rich. God wili fo reward it, nor that wee 
 muft eye riches, and make them cur end. God 
 makcsamanrich,andman makes himfclfe rich. God 
 makes us rich by being diligent in our callings, and 
 uffng them to his Glory and mans good \ he doth caft 
 riches on us: man makes him Tel fe rich when hee makes 
 riches the end of his ailing, and doth not cxpeft 
 them as a reward that comes from God : I expreife it 
 by Jacob ; Jacob hee ferved Lab ah faithfully, and God 
 blcffcd him, fo thathe did grow rich, he went not out 
 of his compas and fpherc, he tooke the wages that was 
 ^cl . given 
 
256 
 
 How 10 mortifie Covetoufnefie* 
 
 Anjw, 
 Rule i 
 
 given, 
 
 and becaufe chat Gods end was to make him 
 rich, God enriched him by his wages, as a reward of 
 his feivicc. The more diligent a man is in his calling, 
 the more fincere and upright, the more doth God 
 bleffe him, and increafe his riches: God mikes men 
 rich, when he gives them riches without forrowes and 
 troubles, when as they come in with eafe.and without 
 expe&ation and difquier. Man makes himfelfe rich, 
 when asthere is great trouble in getting, keeping, and 
 ; enjoying them, when as hee ufeth his ■callsnrtoget 
 ■ richcs,or when as he ufeth unlawful! meanes. The me- 
 thod God ufeth to enrich men is this - Hefirftbids 
 them Secke the kingdom* of God, andtherighteou[nef[t^ 
 thereof and then all theft things frail be adminifircd untv 
 ■/&» as wages : Weemuftlooketoourducie, andlet 
 God alone to provide, and pay us our wages. 
 
 He that cakes a fervant, bids him onely looke to his 
 dutie, and let him alone to provide him meat, drinke, 
 and wages: wearefervants, God is our Mafter> letus 
 looketo our dutie, and leave the wages to him. 
 
 But whether may not a man take care to get wealth, 
 is not a man to care for his eftate, toincrealeit, and to 
 fettle it ? 
 
 Ianfwer, he may lawfully take care of it,obferving 
 the right Rules in doing it, which arethefe: 
 
 Firft, he mud notgoe out of his compafTe 5 but walke 
 within his o wne pale, he muft not ftep out of his owne 
 calling into other mens, and in his owne calling he 
 muft not trouble himfelfe with fo much bufinefle, as 
 that he cannot attend, or that may hinder him in his 
 private fervice unto God : if he doe fill himfelfe with 
 
 too 
 
How tomitttfie Covcteufncfje. 
 
 *57 
 
 to j much bufineffe in his owne calling, or ftep inro o- 
 thers callings, this is finfuil andinordina e : If a man 
 in his owne calling fil himfclfe with fo much bufi- 
 neiTe, that he cannot attend the things of falvation, 
 that hee is fo muck tiied with them, that hce hath no 
 leifure, or fpare time to fearch his owne heart, and to 
 doe the particular duties necefftry to (alvation, hee 
 then fayles in this, and finnes in his Calling. 
 
 Secondly,his end muft not bee amifle,hee muft not 
 ay me at riches ; Abrdham was pooi e, and fo was lac$b, 
 yet God made them rich and mightie, they were di- 
 ligent in their callings, and God brought in wealth 3 
 God calls not a man to truft in himfclfe, to make ri- 
 ches hisaymeandend, tofcekeexcefle, fuperfluitie, 
 and abundance, to live delicioufly , to fatisfie our lu (Is 
 and pleafures, our ay me muft be Gods glory, and the 
 publike good, and then God will caft riches upon us 
 as our wages. 
 
 Thirdly, let it be a right care,and not an inordinate 
 care, there is an inordinate care which checks the 
 Word, yoo may know whether your care be fuch an 
 immoderate care or no by thefc three fignes : 
 
 Firft, if you be troubled in the bufines you go about, 
 confiftmg either in defire, feare, or gricfc,when as we 
 either defire fuch a blcfling exceedingly, or feare c hat 
 we fliall not have it,or grieve much fortheloffeofit. 
 
 Secondly ,when we feare we (hall not bring our eri- 
 terprife to paffe, or attaine to that which we defire. 
 
 Thirdly, when we are troubled at it if it be not ac 
 compliihed, and grieve when wee forefee any thing 
 that may prevent it $ care being aright, fets head and 
 
 M m hand 
 
 Rtdti. 
 
 Rule 3, 
 Signt \ 
 
 Stgnez, 
 Stgnc 3 ; 
 
>58 
 
 How tomortifie Covctoufuefje. 
 
 £&ft* 
 An[\v t 
 
 hind on worfcc; bu: when the affections are jud and 
 r ght, there is no tumult or turbulency in them. 
 When is a man covetous < 
 lanftver, that then a man is a covetous man, when 
 as he ruth defircsar finginhim, which are contrary 
 to the former rules, and he refills ihern not, or die 
 refills them (o vvcakely and feebly, that hee gets no 
 ground of them; he feesnoreafon why hefhould re- 
 fid them ; and therefore gives way unto them . A man 
 is not a covetous man, nor an ambitious man, which 
 hath covetous and ambitious thoughts, tor thefe the 
 holiefl: men have s but he that hath fuch thoughts,and 
 drives nor at all againd them, or elfe drives but weak- 
 ly ,he is a covetous and ambitious man. A godly man 
 may have thefe thoughts and defires, but hee drives 
 drongly againd them, gets ground of them, and gives 
 them a dechs- wound ; but the covetous man he y eelds 
 unto them- the godly man he gets the vidory over 
 them. 
 
 Now this covetoufnefle is evill in it felfe h for firft 
 of all, it is Idolatry and fpirituall Adultery, and then 
 it is an evill and bitter root, having many ftalkes on 
 it ; he that doth doe any thing to hold correfponden 
 cy wit h it, he that doth belong unto it, to him it is the 
 roote of all evill, Luk. i5* It keeps men from falvati 
 on, it choaks the good feeds fowne in mens hearts. 
 Secondly, ir mud be mortified, for thevanitieofthe 
 obje<3 is not worth the feeking ; therefore in Luke 1 6. 
 p. it isfet downemacomparifonwiththetruetrea- 
 fure,and exprefled in thefe fourecircumdances : 
 ircum. Fird^it is called the Mammon of unrigbteoufnefc and 
 i wicked 
 
How to morttfie Covet oufbejje, 
 
 ^9 
 
 Circum. 
 3 
 
 Circum. 
 
 4 
 
 wichdrtcbts ;b<-caufe it makes men wicked, oppofcd 
 tofpirituallblcflings which are the beft. 
 
 Secondly, it is leaft, becaufc it doth leaftgood, Circum* 
 it prcferves us not fromxvill, ic doth theSouleno 
 good. 
 
 Thirdly, it is but falfe Treafure,it hath but the (ha- 
 dovv of the tiuc ; it mines as if it were true, but yet it is 
 but falfc and counterfeit. 
 
 Laftly,it is not our owne, it is another mans • riches 
 are the goods of others, notourowne;Z#&:i6 # 12, 
 and 10.41,42. 
 
 There are foure attributes given to riches : Firft, 
 they are many things,and requite much labour 5 Mat* 
 thd was troubled about many things. 
 
 Secondly, they are unneceflary ;Onethwgisnccef- 
 fary. Thirdly ,Tbey xvillbe taken fromus. Fourthly they 
 are not the beft, and therefore our defire after them 
 mould be mortified. 
 
 From hence bee yet exhorted to mortifie this 
 earthly member Covetoufnefle, which is Idolatry • a 
 finne unto which all men are fubjed: : Young men 
 though they want experience of riches, arenotwith- 
 ftanding fubjft to this vice; but old menaremoft 
 fubjeft unto it, though they have leaft caufe and rea- 
 fon for it. ProfefTours of Religion are fubje<£l to it; 
 many times it growes up with the Corne, and chokes 
 it, therefore ufe cffe&uall mcanes to root it out of 
 your hearts. 
 
 Firft of all, pray to God not to incline your hearts 
 co CovecoufnefTe •, it is impoflibie for man, but eafie 
 for God to doe it. 
 
 Mm a Sc- 
 
 3 
 4 
 
 Meanes. 
 
arfo i 
 
 : 
 
 i Meanes 
 
 Meanes 
 3 
 
 H*w to mcrtifie CevcnufiKJJe. 
 
 Secondly, be humbled for finne $ wee arc fo cove- 
 tous and defirous for money, becaufe wee were never 
 humbled for finne fo much as wc (hould be, and this 
 is the reafon why many would rather let Qhrifi goe 
 than their wealth and riches. 
 
 Thirdly, u'e them to better purpofc than hereto, 
 fore yee have done, ,rmke friends with them, and find 
 fome better things to fet your hearts upon. Except 
 you have a better Treafure, you will not vilifie and 
 depart with thefc : Labour therefore for true Godli- 
 nefle with conttnt, which is grcst gaines^ i Tim.6.6. 
 which heales this malady, and takes away the falfe 
 pretences of gathering, having, and affe&ing great 
 riches. 
 
 FINIS. 
 
LIVELESLIFE: 
 
 Mans Spirituall death in Sinnc 
 
 wherein is both learnedly and profit My handled the fef cure I 
 
 The Spirituall Death in Sinne. 
 .The Do&rine of Humiliation. 
 ^Mercy to be found in Chrift, 
 
 Continuance in finne, dangerous, 
 
 Being the fob (lance of fever all Sermons upon 
 
 E p h e s.2. i, 2,3. 
 
 Andy oh hath he qnicknedjvho were dead in tresfiajfes and fins, &C. 
 
 Whereunto is annexed a profitable Sermon ac 
 
 LlNCOLNlS lNNE,On 
 
 Ge n. XXII. XIV. 
 
 Delivered by that late faithfull Preacher, and 
 
 worthy inftrum^nt of Gods glory, 
 
 IOHN PRESTON, 
 
 D r .in Divinity, Chaplaine in Ordinary to his Majefty, 
 Matter of Emanuel Colledge in Cambridge, and fometimes 
 
 Preacher or lincolmei Iwne 
 
 The finrth Edition, 
 
 LONDON, 
 Tainted by Q.M. for Andrew Crooke, 1 641 , 
 
 _. 
 
\ ?^?9®$ <^r$ &&* ^^3 J^J* %&&> *tf^- && (f ;? 9 
 
 EXCELLE NT 
 
 TREATISE OFTHE 
 
 SPIR1TVALL DEATH 
 
 IN SINNE. 
 
 EPHE S .2.1,2,3. 
 
 1 Andy oh hath he quhkned, who were dead in tre[pajfes 
 
 andfinnes, 
 Wherein in times paslyt walked according to the courfe of j 
 this world, according to the prince of the power of the J 
 ayre 9 thejpirit that now worketh in the children efdif- \ 
 obedience. 
 Among whom alfo we all had our converfation in times I 
 p*fi y in ihelufts of ourflefhy fu/lfillingthe defires of the \ 
 flejb, and of the win J, and were by nature the children 
 of wrath y ev en as others. 
 
 He fcope of the Apoftlc in the former 
 
 part ofthis Chapter, is, toftirre up the 
 
 Ephefians to an high eftimation of their 
 
 redemption by Chrift ; and that he 
 
 might the better do this, he Cheweth] 
 
 them their eftite without Chrift ; 
 
 That they were children cf wrath, and dead in ftnnes c>nd 
 
 trefpaffes : and that they were dead in fin, he pre verb, 
 
 A 2 B:cau(o 
 
 The fcopr ofi 
 the Chapter, 
 
~ v 
 
 The Spiritual! death infinne. 
 
 Three falfe 
 guides a nong 
 
 Epbefians 
 
 th 
 
 Dottfine. 
 
 The Doarin< 
 
 P ecaufc ^^ »*tk£ii^fi»Ht : That they walk^dinTn 
 he provctn Bccaufc they bad among!* them feme falfe 
 
 be tfetrce ^ ^ ^ "^ dccl5res ^ 
 Firft, the World 5 f 7/,, w*/^ «">"% f , ,*. 
 
 f ^^^/<r 0/ r 0* world . ) s 
 
 Secondly, the Divoll , (deciding to the prince of the 
 
 power oftb!4jre.) J 
 
 Thirdly, the lulls of the fl.il,; {Among whom atfo 
 ve all had oar convention ,in times p a ft y i n ,£, /jg i 
 ofourflejh^c. p 
 
 The firft point that we will obferve, as naturally a- 
 rid ng out of the words, is this, J 
 
 That all m en by nature are dead in treses and fa, 
 This point is to beconfidercd of all men both chofc 
 which arc alive, and quickned out of this Let bare v • 
 and thofc which are yet dead in their trefpaffcs and 
 fins. That we are thus dead in fin, h nlainlv *~ ■ 
 g-*« by jP-resbythisreafbn; AlltmnkWVere iftStS 
 in our firft Parent isfdam, of whofa fall this death of 
 ! fin, and of nature, was made a part of the puniih » 
 j merit : now he being the root of us all, and that be^ns 
 dead, ad the branches muft needs be dead alfo. It h I 
 
 Acad frail heare the voice of the Sonne of Cod and they : 
 that hearc fall /ivt: So zgun } Ephef 5 ,4. i^ f ,^ 
 thatfleepeft, and ft and up from tkt dead, and Chn/ifrj/l 
 give thee light. Alfo in the GofpcII, our Saviour Chrift ' 
 hxtn.Let the dead go bury the dead: that is, let fuch 
 as are deai in trefpaffcs and fins, goe I ury tbofe * 
 that are deai through fix. By all which pi aC cs it 
 plainly appeares, that all rrt;n by nature Qrcdeadin ' 
 fin. This men confiier nor : You w:u!d thi ike it ' 
 agaftly fight to fee Churches, Greets, a-id houfesfor ! 
 to lye full ofdeadcorpes j but fur to fee places full of 
 men fpiritually dead, which h farre the worfc is a 
 moregaftiy fight; and yet who amongft us is there, 
 - almoft, 
 
The SpiritHati death injinne. 
 
 almoffyhat dothconfidcr it? 
 
 In this death in trefpafles and fins, for cur fuller 
 undcrftancing of it, I will (hew you thefe five 
 things : 
 
 1, what this death is. 
 
 2 , 7 'he kinds eft his deat b. 
 
 3 , The (ig*es of this deat It, 
 
 4 , The degrees of ibis de*th, 
 J . ' ' he ujt to be made of it, 
 
 FirO, What this death is. 
 To know this, wemuft underfiand that a? a cor- 
 porail death, io a fpirituall death hath two things in 
 it : 
 
 Firft, as in the naturall death there is a privation of 
 life when the foule us fepaiated iroin the body ; fo in 
 the fpirituall death there is a privation of the life of 
 the foule; namely, the extinction of onginall 
 righteoufneffe ; by reafon of which, a man can nei- 
 ther fet hand nor foot forward in tre wayes of good- 
 nefie^as P^/confcflethcf bimfelfe: for as the fepa- 
 ration of the foule makrs the body to dye ; fo the ex- 
 tinction of original! rightcoulnefle makes the foule to 
 dye. 
 ' Secondly, as in the death of the body there is a 
 (tinkii g carkdffe Iefr, when the foule is departed 
 ihence ; {o in the death of the foule there is a pofitive 
 corrupted quality left, called the ftefli, wherby a n-an 
 is prone to do all cvill : And thtrfbrc they are cal- 
 led dead-work? s : Therefore leaving the principles of the 
 Doctrine ofCbrijlJct us got on dntoferfetlion ; not lay- 
 ing *{ai»e the foundation of repentance from dead rverkes, 
 &c,Heb.6. i . And fo again in the p. Chapter of the 
 fame Epiftlc, and 15. verfe ; where it is faid, How 
 much more [hall 'the biood if Chvifi vbtthfHghtht cter- 
 naR Spirit offered hwf'ffe without fpotto God, purge jeur 
 conference from dead ir or k*', r? fgrvt the Living God. 
 Now it fcetr.es a contradiction that they fhould be 
 
 A 3 works, 
 
 1. What this 
 death is. 
 TwothiBgf, a 
 natuail and a 
 fpiritual death 
 
 Dead woikcs 
 why fo called, 
 
The fen 
 this dcaih. 
 
 of 
 
 Ephef s .i + 
 
 the SpirituzU death in finne. 
 
 a; Thekindcs 
 
 of this death. 
 
 works,and yet dead;but yet it is fobecaufe befides the 
 privation ofgood,there is a pofttive evill, and (Hiring 
 quality,which is aftive,and bringeth forth thefe evill 
 and dead works. 
 
 Now for the chiefe feat of this death : It h chiefly 
 fcated in the mind and underftandmg , and not 
 in the will. The underftanding is primnm vivens 
 & mcrUnt primum ; the firfl: living, and hr(t dead: 
 for although the will be corrupted, yet whatfoever 
 is in it, is carried through the underftanding. And this 
 death of the underftanding is fuch a darkneile of 
 judgement, as therby a msn efteems not, but diflikes 
 the wayes of God and goodnefle, and approoves the 
 wsyesoffin and wickedneffe. And in this faculty 
 of man, the underftanding, is this death of (in chief- 
 ly fcated; thcrforeit is faid, John 1.4,5. In him was 
 light, and that light was the life of men. So a\{o,8pbef m 
 5.14, the place before mentioned, Awake thou that 
 flrepcfl, and 'flandap from the tkead, and Chrifl [ball give 
 theehght: where he fayes, not life, but light; for if 
 there be light, life will certainly follow: So againe, 
 Alls 26.18. To open their ejes y that they may iptrne 
 from darkness to light. One would thinkc, that in 
 thefe places it fliould be life and not light ; but it is 
 fo put to fhew, that the chiefeft feat of this death is in 
 the underftanding.Therefore alfo is it laid, Be renewed 
 in the /pint of your mindes, Rom, 12. i. And to the 
 fame purpofealfo faith James, lam*\.\ 8. The Wordof 
 Truth begat yon : now Truth hath a reference to the 
 underftanding. And thus briefly have I given you a 
 tafte what this death is, and the place wherein it is 
 feared. 
 
 3. Now it follows that we fpeak of the kinds of t! sis j 
 death; which for the better handling,and benefit of your 1 
 memoriesj will range into thefe three forts : 
 
 1 . The death of guilr,by which we are bound over I 
 to eternall damnation : and fo in the fame man- 
 
 tier 
 
The SprituaH death infinne. 
 
 ner ufually we fay, a man condemned is a dead 
 man. 
 
 2. The death which is oppofed to the life of grace, 
 which isthefeparation of grace from our foule. 
 
 3. The death which is eppofed to the life of ;oy 
 and comfort, which is a thoufand times more 
 terrible then all deaths>iiit weretruly^and as it is 
 indeed apprehended. 
 
 Which latter death,that you may the better conceive 
 of,I will open it a little to you. 
 
 God joynes with every mans foule, and gives to the 
 mod wicked man fome fceminglifc ofgrace,and fome 
 colourable life of comf ortjfor els they would indure an 
 hell here upon earth. 
 
 For the firft ; although the wicked have no true 
 
 grace, yet they have a fhadow of it, as is manifeft in 
 
 their morall vermes. So for the lecond, for comfort, 
 
 they have fome, although no true comfort : for God 
 
 is the Authour of comfort, as the Sunne is of light; | 
 
 which all both good and bad, doe more or lefle par- j 
 
 tkipate of, or els they could not lubfift • As may ap- ; 
 
 peareby the contrary; for when hs doth but once 
 
 with-draw his comfort from us, it is the terribleft 
 
 thing in the world : An example of this we may fc e in 
 
 Chriftj when this comfort was with-drawne from 
 
 him but in fenfe and feeling only . it made him cry out, 
 
 C^Fy God.rny Goclfvhj haft thou for faken me ? Matth. 
 
 27.46. Where Cods prefence is taken away, there is 
 
 nothing but horror and trembling: and I have known 
 
 fuch, thatinhisabfence, when his prefence hath bin 
 
 taken away, have had their foule s fo prcfled with 
 
 horrcur, that they have laid, That if at a thoufand 
 
 ycares end they might enjoy the comfortable pre- 
 
 lerceof God.^they w.ouldtbinke themielves the hap. 
 
 picftmen in the world. The abfencc of thie, made 
 
 Lm her to lay, That if all the creatures in Heaven and 
 
 Hell fhould fctto torment him, they could net doit 
 
 fo 
 
 How terrible 
 the raking a 
 way of Gods 
 prefence is, 
 
the SptrUuuD death in fnne. 
 
 g. The 5 ncs 
 of this death. 
 
 Foure fi/>nesc 
 bodily death. 
 
 i. Privation of 
 rcafoM. 
 
 Objetl. 
 
 Anfa, 
 
 A difference 
 betweene 
 knowing fpi, 
 rituall tkings 
 and knowing 
 them in aright 
 manner. 
 
 fo much as the with-drawing of Gods comfort did. 
 
 Alas poore creatures, now in this world God is 
 not feparatcd from you, you f eele not the torment of 
 this death, but now you enpy the crepHfcttlnm, and 
 day-light of this comfort; and therfore although it 
 be now fleightly efteemed, and little regarded, yet 
 when that day (hall come that the Lord foal/ totally 
 feparate them from his prefence, they fhali by lamcn- 
 • table experience learne how terrible a thing it is. Thus 
 | much for the fecond point.the kinds of this death. 
 I . For the fignes of this death. 
 The (ignes of it may be taken from them of the bo- 
 dily dcathjthe fignes of that are thefe foure .• 
 
 1. Thcundcrftandingfaileth. 
 
 2. There is want of fenfe. 
 
 3. Want of motion. 
 
 4. Thereisarieadneflcintheface. 
 
 Thefe foure things you (hall find in a fpiriruall 
 death: Firft> As thofe that are corporally dead, want 
 rcafonandunderftanding, fo do thofe that arc fpiri- 
 tualiy dead ; they cannot undcrftand the things of 
 God, no more then men can judge of colours in the 
 dark. 
 
 I but fome man will objecT and fay, the carnall man 
 knows many things, he hath a general! notion of the 
 God-head, and can talkc of the creation of man, and 
 his redemption by Chrift, he can difcourfe of Faith, 
 Repentance, &c. 
 
 There is a great difference bctweene knowing fpi- 
 rituall things, and knowing thsrn after a right man- 
 ner; a carnall man knoweth them, but not in a right 
 manner. And hence is that of the Apoftlc, Tit, 1.16. 
 Theyprofeffe that they know God, but in Work** they deny 
 himMing abominable, anddifobedi*»t, andante every 
 good work* reprobate : The Word which there is tranf- 
 latecl reprobate ,is *Vox,///o/ ; (ignifying unable to jud^e, 
 Indeed in the generall they may underftand and like 
 
 the 
 
The Spiritual! death in finne. 
 
 the things that are of God, hut come to particular cir- 
 cumftances, that crofleth them ; they, as a Divine 
 fayes of them, love veritatevt Ittccntem, non redargu- 
 entem-y they wholy diflike particulars, becaufe they j 
 bring them to hie & nunc^ to particulars. In the ab- : 
 (trad: they love hoi inefle, but not as it is applyed to ': 
 particulars, as it convinces them of their particular' 
 (innes. Hence it is that godly trnn are mod hated cf 
 them that come nearcft to them in (hew, becaufe they 
 bring light home to them, and difcover their accrr:- 
 maproxtmorum otia, their inward and bofome hatred 
 of their neighbours ; It is as much as if one ihould 
 bring a Torch to one that is doing (ome unlaw full 
 thing, fome deed of darkneffe, he would wifli him ! 
 further off: their lives (hine as lights, and therfore' 
 giving good examples by a fhining and godly conver- \ 
 fation, which is contrary to the life of the ungodly 
 and hypocriticall ones, they cannot chufe but hate 
 them : and as all wicked men hate them, fo efpecially 
 thofc that are nigheft unto them in (hew ; becaufe that 
 their life doth not only fhine unto them, and lay open 
 their vilenefle,but fcorch them alfo ; and therfore they 
 being occupied about the works of darknes,wifh them 
 as far offas they can: So that hence we fee,with an ap- 
 proving judgement, not any, fave thofe which are 
 quickned,can underftand fpirituall things. 
 
 2.The fecond thing wherin a naturall death confift- 
 eth,was in a privation of fenfe;fo alfo is it in the Spi- 
 ritual! death; for their hearts are ftrong and cannot be 
 moved : although I deny not but fomctime they may 
 have a little griping of confeience, and fenfe of Gods 
 judgement, ,which naturally arifeth from confeience ; 
 but they never have any reall and true feeling of it. 
 
 3 . In a naturall death they are without motion ; fo 
 likewife it is in a Spiritnall death • for the wicked can 
 no more raovethemfelvcs unto any good work>than a 
 dead man can move himfelf out of his grave. 
 
 B 4- In 
 
 2. Privation 
 fenfc, 
 
 cf 
 
 $. Want of 
 
 morion. 
 
The Sprituall death injinne. 
 
 4 Want of 4. * n a natural! death there is a want of vigoroufnes 
 
 beauty and vi- and bcauty,as well in the face as in ail other parts of the 
 
 Oh]ett % 
 
 Anfv*. 
 How 
 
 ricked' 
 
 moial vcrtues 
 
 body;fo alfo there is in the Spirituall death the lofle of 
 
 that vigorous beauty which follows the life of grace ; 
 ( they may be fcen to have death in the face ; if a living 
 I man beholds them, he knows how to difcerne it : aU 
 ( though I deny not but that they may have hypocriticall 
 . painted virtues, which may to weak eyes for a great I 
 ; while feem true ones; as men may have painted faces ; 
 , that have bin taken for living ones,but they are not true 
 
 graces,fuchas proceed from the life of grace indeed. 
 I but fome may here object and fay, have not fome 
 
 men many excellent moral! vertuss, fuch as even the 
 
 godly themfelves have not ? 
 
 Indeed it's true that they have, and thefe are Gods 
 
 men may have! §^ ts a,fo > but y et ^Y arc bu ^ as chai . ns °*" 8 oId abo "C 
 a dead mans neck , or as Pearls in a S wines fnout : There 
 
 may be many good things in them, but they make them 
 
 not good men;for as the evill actions of good men re* 
 
 dound not to their perfons to make them evill,io thefc 
 
 good actions in evill men,redound not to their perfons 
 
 to make them good;they may have good in them, but 
 
 are not good. And thus much for this third point, the 
 
 jfignes of this death. . 
 
 4-Thcdcgrccsj 4. To come to the degrees of this death : 
 
 of this death,| Firft, for the death of guilt,that hath degrees; fome 
 
 The death ^ ^en are more bound over than others,as the Heathen 
 
 men that were guided only by the light of nature,thcy 
 
 indeed were guilty ; but the Jews which had a more 
 
 perfect knowlcdge,they were more guilty then they - 8 
 
 and now we that live under the Tropick of the Gofpel, 
 
 and have Sermon upon Sermon,Hne upon line, and e- 
 
 very day are inflructcd,are more guilty then the Jews: 
 
 and amongft us,tbey thachave mod means, and profit 
 
 kaft,are moft guilty of alljand therfbre are moft bound 
 
 over unto this death. 
 
 Secondly, for the death that is oppofite to the life of j 
 
 grace: 
 
 The death op- 
 polite to the 
 life of grace. 
 
The Spiritual death in finne< 
 
 grace and fanclificatJonjthat alio admits degrees : 
 
 i. For the fird parr, the privation of life, indeed 
 there is no degree ;but all that are dead,in regard of the 
 privation and abience of originall righteoufnefie,are all 
 dead alike. 
 
 2. Bueforthefecond, to wit, the pofitive corrupt 
 quality,which is called tbefleft, that admits degrees; 
 for one may be mad and drunke both alike, but the 
 one may have lome f parks of reafon more then the 
 other. The degrees thsrfore of this death, are thefe 
 
 three that follow: | Three degrees 
 
 1. When men do oppofc and fet themfelves a- 2- f , th ' s * cuh 
 gainft a holy life although it be ciofely and covertly un- 
 der other names, for againft them direclly the Diveil j 
 will not fpeak,becaufe he knoweth it will not be re- 
 gardedjbut he fpeaks againft them under names of re- 
 proacb,which he himfelf hath invented.Thefe men are 
 one of the bottome ftairs of the chamber of death; and 
 therforeitisalmoftimpoflible they fhould ever rife, 
 but muft needs remain in a pittifull cafe, although it 
 may be they think far otherwif e. 
 
 2. When men are given up to volupruoufnefle and The fecond. 
 fenfuality ; as PWfpeaketh of the wanton Widdow, 
 I 77«*.5.6.tbat becaufe fhe lived in voiuptuoufnes, ffie 
 was dead while [be lived: Even fo, the more a man is 
 funke into volupmous courfes,the more he is dead, and 
 as it were buried in his corruptions,<othat he is alto- 
 gether unable to ftir out of them ; it is a very difficult 
 thing to ieave themes in the fins of uncleannefTe. 
 
 3. When we are indifferent, and care not how The thud. 
 things go ; and this is when a man is addicted unto 
 the death of civill men, which is a degree nearer to 
 life, yet is truly and indeed no better than a death: 
 fuchashave much retraining grace, thefe are nearer 
 the Gate of Heaven then others, yet they are as tru- 
 ly flmt out as they that are furthefl: c rT; it is no mat- 
 ter how ncarc they are to Heaven, fince they are all 
 
 B 2 out I 
 
io 
 
 The death op« 
 poGte co the 
 life of icy. 
 
 The Spiritual death infmne. 
 
 Objett % 
 
 Anfvp<\> 
 
 t^nfw.2, 
 
 Anfw. 3 . 
 A difference 
 betweene the 
 fpirituall and 
 corporaldeath. 
 
 oat of Heaven alike; they fnall before, if never any 
 more quickned,to go to Hell as well as others. 
 
 Thirdly,the death that is oppofed co the 1 ife of joy 
 and comfort,that hath alfo degrees : God fometimes 
 with-draws his comfort from fome more than others, 
 andfo fuffersfome to have leiTe horrour than others ? 
 Thus I have briefly explained this death, in which all 
 men naturally are. I will now anfwer an objection of 
 BelUrmine againft that which hath bin faid, and fo 
 come to the fifth thing. 
 
 Some there be that fay, If all men are dead in fin,as 
 you fay they are,then to what end is all our preaching, 
 and your hearing?for the dead are without life,and can- 
 not be moved with any of thefc things, and therefore 
 they are all in vain. 
 
 To this I anfwer ; firft,that although every man by 
 nature be dead unto grace,yet he hath the life of reafon 
 in fin,wherby he is able to perceive two things : 
 
 I. To fee that they are dead, and without this life of 
 grace,their confeience telling them fo. 
 
 2. By the fight and feeling of their death,they are able 
 tobringthemfelvesto the meanes of life, as to the 
 Word and Sacraments. 
 
 Secondly,I anfwer ; that though all men be dead, yet 
 there is an end and eftecl of our fp :aking,and their hea- 
 ring : for the Word that we fpeake may put life into 
 themes the word that Chrift fpake unto La^ayhs, was 
 able to raife him from the dead, 
 
 Thirdly, we mutt know that there is a great diffe- 
 rence betweene this fpirituall deatb,an.S the corporall 
 dcath;for this death confilrcth in the bwderftanding and 
 will, and is a free willing death • in it they freely fly 
 good and imbrace cvill; they freely choofe the wayes 
 of death,and therforc are faid to be already akd;as,fup- 
 pofc a man is refoived to commit murther or trcafon, 
 and a friend come to him, and perl wade him from it, 
 and cannot prevai!e,ihat man may be laid to be dead! 
 
 becaufe 
 
The Spiritual! death in finne. 
 
 becaufe he will do that that will cofl: him his life .-Even 
 fo we may affirm that that man is dead already,becaufe 
 he wil do that that wil bring death after the doing of it. 
 5. Now for the fiftthing,the ufes of this point, That 
 All men by nature are dead in jinnes. 
 
 The firft Life then that we may make of this point, 
 is,If all men are dead in Gn> then let us be exhorted not 
 I todefcrreour repentancc,faying we will repent after- 
 i ward. This is a fault ufuall amongft young me<7,and fuch 
 as prefiime of their ftrength and ability of nature to 
 Jive a great while,they find nature ftrong in them, and 
 therfore put off repentance till they be ficke, and age 
 bring them to tbinkc of death: but let fuch confider 
 that they are dead already, and repentance is a putting 
 of a new life into them : Doft thouthinkeit is in thy 
 power to create a new life in thee when thou art dead f 
 Surely, no more is it in thy power to repent when thou 
 wouldeft. Hereby the Divell entrappeth many, in 
 I putting this conceit into them, that they may repent 
 when they will ; and this he tringeth them unto, by 
 making them to miftake repentance,in conceiving of it 
 to be nothing els but a forrow for fin pad, and a pur- 
 pofctolive well afterward, and leave all fin : he ne- 
 ver tels them, nor they never thirke that it is the crea- 
 tion of a new life in them ; for then they would fay 
 mor: : but thty are deccived.'this is not to repent, for 
 thou mayeft do all thts,and yet when thou haft done, be 
 damned. Bat fuch repentance as will fave thy fou!e,is a 
 forrow for thy fin that I'j pa(t, and a purpnfe for the 
 time to come to endeavour to leave all fin,arifin^ out of 
 a love to God : fur all re rentancearifeth either out of 
 a love of God,or els from fdfe-love : if it be out of a 
 love of God, thou wilt prefently give thy felfe unto 
 , his fervioe, and forfak^thy finne: if it be not out of 
 j to God, butout of felfe-love, that thou purpofeft 
 to forfake thy finne, then ic is not true repentance, 
 > but falfe, and rifeth from by-refpe&s. Repentance is 
 
 B 3 hard 
 
 I! 
 
 j.The VTcsof 
 this pome. 
 
 Not to defetre 
 repentance. 
 
 How the dive] 
 deceives mcn 3 i 
 in per fvvadi no 
 them to pu; of? 
 their repen. 
 tance. 
 
 Saving repen- j 
 tance what itj 
 is. 
 
12 
 
 the Spiritual! death in finne. 
 
 Simile* 
 
 An example of} 
 Spira. 
 
 [h arci to be hadjt is not in thine owne power ; except 
 God breath a new life into thee, thou cand not re- 
 pent ; thou art as the red clod of earth before God, of 
 which he made Adam ; it had no life, until! he brea- 
 thed into it : fo while the fpirit breatbeth in us, we are 
 dead, A Beaft may defire his owne life, fo may a man 
 his owne falvation, but he can doe nothing without 
 the fpirit blowes. Why wilt thou be fo foohfri as to 
 deferre thy repentance unto another time? If a man 
 upon paine of death were within twenty dayes to be 
 beyond the Seas, if the wind fhou-.d blow well for 
 his purpofe the firft,fecond or third day, would he be 
 fo fboliftiastonegleclit, and deferre his journy, and 
 fay, it may be it will blow again ten dayes hence, and 
 thenlwillgo? No,he will not befo foolifh, for he 
 knowes, the -wind bloweth where and when it lificth; 
 and therefore he will take it when it blowes,left it 
 blow there no more. In thefc earthly things men are 
 not fo foolifh, why therfore are they fo ignorant in 
 this point of ipirituall wifdome? Let eves y one of us 
 then hereby be perfwaded to learne wifdome ; when 
 the Spirit bloweth,neg!ctt it not: certain it is, thatcx- 
 cept it doth blow in thy heart, thou art damned ; ther- 
 fore when it doth blow, fuppofe it be at 1 7.01 1 8. 
 y eares of agc,neglecl it not, omit it not,neither deferre 
 it,it may be it will never blow again,and thou canft not 
 make it blow when thou wouldeft,for it is free. 
 
 There are none which live under the Gofpell,but at 
 fome time or other have had fomeblafts of the Spirit, 
 but in fome it vanifheth as bubbles in the water : but let 
 us take heed of that,and unlefle we could have them a- 
 gain when we wculd,let us not letthem paffe : when 
 thou haft but the leaft fparke,let itnotgo out,leave it 
 not till it is become a flime to purifie tfiy heart. 
 
 FrmcufSpra neglecting thefe comfortable blaftsjat \ 
 the laft wifhed that he might have had but one drop \ 
 of that comfort which once he defpifed ; and fo till 
 
 his 
 
The Spiritual! death infinne. 
 
 his Iaft breath.cryed out,I am damned.Go not thcrfbre 
 (till on in thy fins, falfly pcrfwading thy felfc, hying, 
 Thoufhalcbefaved: Remember what God threatneth 
 unto fuch mcn/DcKt.ip. 19. r He that hearing the words 
 of this curfe, /hall hieffe himfelfe faying ,7 ' (hall ha ve peace 
 though I follow my fins ; the Lord will not be merciful! to 
 thafman. Sit down therfore but one halfe houre, and 
 confider wi:htby felf, that thou art but a dead man,and 
 that thou canft not quicken thy felfe,but it is God only 
 that is able to quicken thee ; and he quickneth whom 
 he will,and thole whom he quickneth are but very few, 
 as the gleaning after the Harveft, or the Grapes after 
 the Vintage,and thou knowefl: not whether thou art in 
 that fmall number;confider,I fay, but this with thy felf, 
 and furely this will make thee never to give thy felfe 
 reft, untill thou findeft life in thee, and never be quiet 
 untill thou art lure thou art quickned. 
 
 Another Life which we will make ofthis point,i?,If 
 
 naturally all men are dead in trefpaflcs and fins, this 
 
 fhould teach us how to eftccme of civill men, and fuch 
 
 J like; we fhould efteem of fuch men as of dead men:and 
 
 therfore, 
 
 1. We fhould not over-value them. 
 3, Wee fhould not make them our compani- 
 ons. 
 
 Firft,we fhould not over- value them. 
 For their beauty, they have none that is true beau- 
 ty : what beauty hive dead men in them? they are 
 dead, lee us not regard their feeming beauty. Efteeme 
 the pbore Saints ; for they, though never fo meane, 
 are better then thofe, though never fo brave. Grant 
 your civill me • be as Lions, (then which no irratio- 
 nall creature is better) and that your Saints are but as 
 Dogs Cthen which no creature is worfer^ yet a living 
 Dog is better than a dead Lion. It's a figne of a new i 
 life to efteeme no carnall excellency : fo faith Paul, 
 2 Cor.<).\6>l7. Wherefore henceforth know we tfoman 
 
 after 
 
 Vfe 2. 
 How to efteem 
 civill men, 
 
14 
 
 Simile, 
 
 Simile. 
 
 | the Sptrituitl death in finne. 
 
 After the flefb ; yeajhoughwe have linovene Chrift After 
 theflefh, yet niw henceforth know we him no more. Ther> 
 fore if any mm be in Qhrlfljce is a new creature: old things 
 are pift away;behdli all things are become neivthe, that is 
 a new creature, will not reg2i\i thefe things, but they 
 will be dead in bis account. Trey account us but dead 
 men/herfore let us account them fo alfo. 
 
 Secondly^iake them not your companions. 
 
 Wemay,and ought to love them with the love of 
 pittVjbuc not with the love of delighr and complacency: 
 if thou love them and delight in them it is a iigne thou 
 art dead alfojyet in this we are too blame, that we do 
 not more pitty thcm.and feeke their falvation, but we 
 muft not delight in them, and make them our familiar 
 acquaintance,for we can never thrive in grace till we 
 leave them : for although they be dead, yet they have 
 a leaven which will infect thee, although thou percei- 
 ved it not.We ufe to fay, w e wil make ufe to our felvcs 
 of the good in them, but let the by rt go : but we cannot 
 do fo; for we arc infenubly burr,when we thinke we 
 arefurtheft fromif.Evenasa man is tanned when he 
 is working inthe Sun,and he never perceives it;fo doth 
 their company infect us infenfibly,whcn we think leaft 
 of it : It's therefore but a folly to purpofe to ferve 
 God,and not to break off their company ;yea it is a plain 
 contradiction.Every man is compared to a coale, he is 
 either living or deadjif he be a living coa!e,he will kin- 
 dle him that is next him • but if he be a dead coale, he 
 then will black and fully thee : Even fo it is withcom- 
 pany,if it be good and zealous,it will kindle our affect- 
 ions • but if bad,it will be fure to infect us : therfore 
 from fuch company thou muft either gaine good or 
 harme:but for goodecrrain it is that thou canft receive 
 none, and therfore thou muft receive harme : If thon ' 
 walke with the wifejhoufhalt he more wife ; if with the 
 f oo let hot* {halt leame folly Pro. 13.20. 
 
 The third Ufe wc will make of this point, is this, 
 Seeing 
 
The Spirituall death in ftme 4 
 
 Seeing that by nature all of us are children of wrath^and 
 deaiin trejp >*jf* 'sand 'fins ,This fhould ftirre up thofc that 
 are quickned to be thankfull to God therfore. Above 
 all, we ever labour to be mod thankfull to him that hath 
 favedour lives ; and this God hath done for us, let us 
 therfore ftirre up our felvcs to thank fullnefle.TW, as 
 wemayread,^«;.7.24,2 5. /oynsthefetwo together, 
 his deliverance and his tbankfullneffe ; O wretched man 
 that I ami Who Jh all deliver me from this body of death ? I 
 thanks Godfhrough Ieftu Chrift aur Lord, I confefle ! 
 the world eftcems not this,but if they have riches, ther- J 
 in they rejoyce ; and fo like the Dunghill-Cock, or | 
 unskilfull Lapidaries, preferrc vain things before 
 this precious Jewell • but they that have once found 
 the fweetnefle of ir, will not loofe it for a world: for 
 if wc have but this, what though we loofe Wifc,CbiI- 
 dren, goods, credit and good name? they are all too 
 light being layd in the Ballance with this, Doyee 
 every one therfore confider who it was that gave 
 thee this, and to him yeeld all thar.kfulnefle. Let us 
 love much, becaufe as much is forgiven, fo much is 
 given us : Paul was much ftirred up with this confi- 
 deration, thinking that he could never do enough for 
 Chrift jWho had done fo much for him ; as appears in 
 many places of his Epiftles. 
 
 The fourth Ule we will m ke of this point, i>, If 
 we are all dead in trefpafles and fins, than this teacheth 
 us how we fhould efteem of the means of grace : if 
 we are dead, than it mtift be an Omnipotent power 
 which muft quicken us, All the means, as the Word 
 preached, the receiving the Sacraments, &c. are but 
 dead letters, they are but as Pens without Inke, God 
 muft put Inke into them if ever they be eff cluall : 
 and therfore as we mod not give too iictle to the 
 means, fo we mu ! t not give too much, nor reft in 
 them. When we come to heare the Word preach d, , 
 it is not the hearing the Minifter, but Chrift in the I 
 
 C Word l 
 
 Vfi* 
 
 To ftirre up! 
 to thankfull. 
 ntftefor being 
 quick ned. 
 
 Vfi4, 
 
 How to efteem 
 of the mcanes' 
 of grace, 
 
\6 
 
 The Spiftmall death mjitine. 
 
 vfii. 
 
 To examine 
 our felves whi 
 
 Simile, 
 
 Word preached, which makes us live. Ic is good to 
 hearc the Minifter, but except wc heare another voyce 
 fpeaking to the heart, as his doth to the eare,we (hall 
 never be the better : it is Chrifts voyce in the Word 
 which doth quicken and put life in our fbules.But here 
 let me warne you to take heed of breaking the Conduit 
 pipe from the Fountaine ; if thouheareft and profi:eft 
 not, kuow that it is becaufc Chrift: f pcaketh not to the 
 cares of the heart, as well as the Minifter to our out- 
 ward eares. 
 
 The fifth and lad life we will make of this point 
 fhali be, If that naturally all men are dead in fin, this 
 ill ?uld teach us to try our felves, and fee whether we 
 
 Wc'nTs ofno! are dead or aIive " Conflder the fl^ortneffe and uncer- 
 " tainty of thy life here: Mans life is like an Houre- 
 glafie ; if it runnes his courfe it is but an houre, and it 
 may be broken before it is run out : yee have but a 
 fhort while to live here, according to the courfe of 
 Nature, and yet perhaps that courfe may not run out 
 too, ic may be broken offbefore we are aware ; and 
 then for ever, either in Heaven or Hell, we mud abide 
 hereafter: O then never be quie't untillyou fee whi- 
 ther you fhall go, to eternall blifle, or everlaftin^ woe. 
 Here the Divelstricke is to put it into mens heads, 
 that a civ ill life will ferve the rurne: but he dealeth 
 | with them as thofe that take Gold from Infants, and 
 , give them Counters and Rattles : and thus he would 
 : keep them from this confederation, perfwading them 
 [ of the latitude of religion ; and telling them that they 
 I are well enough, feeing they are troubled for fome 
 fins, and do fome duties, perhaps, in private ; but 
 : this you may do, and yet be dead (HI!. If he cannot 
 ! prevaile this way, than he will labour to hinder them 
 by drawing them on in a voluptuous courfe of life, or 
 with worldly cares, and fo draweih them from them- 
 felves, and fo makes them never to confidcr what they 
 arc doing,nor whither they are going : and therfore 
 
 is 
 
 How the Di 
 veil deceives 
 civiil men, 
 
The Spirituall death in firme. 
 
 *7 
 
 isitthatinthcGofjpcl!ot'S.£*^C^.itS. the Trodi- 
 «all Son is faid,^ come home to himfelfe y when he once 
 began to confider his eftate: Although their confcicnce 
 tell them ail is wrong,yet the Tabrets of lufts and plea- 
 fares make fuch a deane where they are,that they heare 
 it not,and io never confider :nay,if that Chrift himfelfe 
 agam,or the Sons of Thunder fhould fpeak, yet except 
 Gods S :>iri: fbou'd inwaruly work : it would not make 
 men ferioufly to confider their eftates : It is the bardeft 
 thing in the world to make men fenfible of life and 
 deatb.Let us thertore be moved in particular to confi- 
 der whither we are dead or alive. 
 
 If thou art quickned,thou (halt find,one time or other, 
 thef e two things in thee : ' 
 
 Firft, Thou once hadft a deep and lenfible confedera- 
 tion of thine eftate by nature,thou wert deeply afkfted 
 with it, fo that thou faweft what need thou hadft of 
 Chrift. till thou haft had this confideration, thou art a 
 dead man.I know God can fave thee without this, he 
 could come without the terrible voyce,as Chrift could 
 have come without John Baptift before him,but he will 
 not,neither ever doth,becaufe it is impoflible for a man 
 highly to efteem of Chrift till he is thus humbled ; for 
 he : never will preferre him in particular adions, and 
 take him with all erodes and loffcs,till he fully fee what 
 need he hath ofhim,which he cannot untill he is thus 
 
 humbled. 
 
 Secondly, confider if thou wert ever changed from 
 what thou formerly Wert;neithcr is it a Height change 
 that will ferve, but it mull be both conftant and gene- 
 rail; it muft not be for a moneth, orayeare, but dai- 
 ly and continually. It mutt be fuch a change that all 
 where thou lived may fee it • thou muft become a 
 new foule in another body : Thy change muft be fo 
 great that thou mayft fay, Sgo non fum ego, I am not 
 my fclfe, I am quite another man : There muft be as 
 ereat a change m thee, as there is in a white cloth 
 
 C 2 when 
 
 i 
 
 Two fignesof, 
 our quicklime 
 
 i. 
 
i8 
 
 An applicati- 
 on to examine 
 our (elves be- 
 fore we receive 
 the Sacrament. 
 
 The spirituall death injitme. 
 
 The nature of, 
 dead men, 
 Twokindesof 
 
 fpirituallydead, 
 men. 
 
 when it is dyed black.Sucb a change was in Panl y he 
 was converted from aPerfecutor to aPreachenSo thou 
 mufl: of a Lion be made a Lambe : there muft as much 
 difference be in us,as is between Winter aud Summer, 
 And now feeirg the time of th^ Sacrament is at hand, 
 let us all examine our felvesiwc mufl not make excufes 
 to keepc from the Sacrament,but as all, Nebem.$. were 
 to come to the Paflcover, els they were to be cut cfF 
 from their people,? xcept they could mew fome good 
 caufc;fo I know no reason why it fhould not be fo ftill 
 for the Sacrament. But again, on the other fide, if we 
 ;do come,and are dead men w come unworthily, and eat 
 anddrinf^e onrownc damnation in not difcerning the body 
 ofChrift % \ Cor.ii.29 which wedo when we do not 
 furTicicnrly e{teemit,and concave not what right we 
 have to it, which was the Corinthians finjfor they knew 
 well enough that that did rcprefent his body. Let us 
 therfore take heed we come preparedly • for as God 
 ftrooke Vzzah f or touching the Arke with polluted 
 hands,and Nadab m&Abihn for o flaring of (1 range fire, 
 fo if thou come unpreparedly to the Sacrament,he will 
 ftrike ther. 
 
 But to return to the point which was even now 
 handled,Ttaf all men are dead in trejpafles and fins, be- 
 caufe it is a point which concerns all forts of men, we 
 will a little further confider it, and in the next place 
 fpeak of the nature of dead men. 
 Dead men are either, 
 I. Such as are ftarke dead in fin, and do make no 
 (hew at all of life;as are all open prophane, and 
 notorioufly wicked men. 
 2. Such as arc dead indeed and in trutb,tut yet make a 
 fhew of life,outwardly feeme to have ir ; like the 
 Angels,that have appeared many times in aifumed 
 bodies,butyet have none of their own that is true 
 and fubftantiall ; and thefe are chiefly diflemblin<* 
 hypocrites,or men meerly civill. 
 
 Firft, 
 
The Spiritual! death infnne. 
 
 Firft,thisftarkedeadnefle>withoutany foew at all 
 of life, of which fort we have every where too too 
 manyjeonfifts chiefly, 
 
 i . In the privation of life. 
 2 In sn active pofitive principle. 
 Now tiiere are certaine fignes arifing from both 
 thefb and they are 
 
 1. Pofitive. 
 
 2. Privative. 
 
 i.The Pofitive fignes of a dead man, arc thefe three : 
 Fir(t,all thofe which live any life,whatfoever it be, 
 feek fuch things as are agreeable to preferve that life, 
 and hate the contrary : 3s a man that iiveth a natural! life, 
 looketh for food, ray meRt,e£T. fo in the life of grace, 
 there is an aptneile to cleave to goodnefle, and unto 
 Chrift, as Iron doth to the Loadftone : So a man that 
 lives the life of grace.his delight is in praying, bearing, 
 reading,c£T .but his lufts,they are agritttdines anima, the 
 foules fickneffes'they arc as thornes to his fides, and 
 fmcke to his eyes,and he is never well or at quiet, un. 
 till they are removed and gone : but a wicked man,one 
 that is dead in fin,he is fick of goodneffe (as the other 
 is of wickednefle)and weary of ic» he is too (trait-laced 
 in ir,and therfcre cannot brooke it. A godly man hath 
 an inward apenefte and inclination to fcrve God,as fire 
 naturally inclines to go upward: indeed he may fome- 
 times contract impurity, and havefome corruptions, 
 yetthcy are but as mud in a cleare and living Fountain, 
 they are foon wafhed away ; but wicked men are like 
 ditches which are full of mud at their beft, and there it 
 lyes and continues. 
 
 Secondly, another pofitive figne of this deadnefle, 
 is, When a man lies in any living luft, or knowne fin : 
 for as a mortall difeafe and life cannot (land together, 
 no more can a living luft and the life of grace. That is 
 a living luft, when although Sometimes he may have 
 fits of refifting, yet he alwayes gives over, an J ft ill 
 
 C 3 yeclds 
 
 »9 
 
 Fuft, ftaike 
 dcadnefTe. 
 
 Three pofitive 
 fignes of de.id 
 men. 
 
 A carelefTe 
 negled of 
 goodneffe. 
 
 2. 
 
 A lying (till in 
 
 any luft. 
 
 A living luft, 
 
 what it is. 
 
20 
 
 the Spirit u & death infrme. 
 
 3- 
 
 An antipathy 
 to God and 
 
 godlineffe. 
 
 yeelds to that luft, faying, It is their nature, and they 
 cannot cboofe but com nic it, they know not how to 
 reiiftit; where as if there was iome ptefent Judge- 
 mentthreatn^dthee, upanth- com million of it, then 
 thoucoulde!Horb:are: This I call a living Iu 1, and 
 although it be bucofi?, ye: if other I j(b tempted thee 
 as much as that, thou wouldeft commit them alfo : 
 if thou forfakeft other fins, becaufe they are fins, 
 why forfakeft thou not this alfo ? C74/.5.24, They th»t 
 Are Chrijfs, have crucified the flejh y with the affeblions 
 andtufis. There is in every man a body of luff ; if any 
 member of that body be unmodified, he is yet a dead 
 Ulan, I Tim.<y 6. She which liveth in pleafure, is dead 
 while Jhe is aliveSomc may keep themfeVes clean from 
 fome finsjbut that will not ferve ; for if they lye in any 
 known (in,they are dead. 
 
 Thirdly, a third pofitive figne is, When a man hath 
 afecretAntipaihyagainftGod and godlinefle. Some 
 beafts naturally hate fome colours ; To fome men, out 
 of a narurall inclination, cannot endure goodnefle it 
 fclfe,though they pretend fome caufe. I call it an An- 
 tipathy when a mans ftomack rifeth againft a thing, 
 and he knoweth not wherfore : fo they hate good- 
 nefTe, meeriy out of a naturall abhorring of the thing 
 itfelfe, although they pretend fome caufe for which 
 they hate it, They diftafte holinefle of life, and for no 
 ;uft caufe: if it be you diftafte fuch men as profefle 
 an holy and pure converfation, only becaufe they 
 do not conforme fas fome pretend) why do you 
 diftadethofe alfo that do conforme? If you diflike 
 the Profeflburs of an holy life, becaufe of the hypocri- 
 (ie they have found in them, as fome have not flood 
 to fay, why do you alfo dill ike thofe that you are 
 fureare no hypocrites ? They cannot define the holy 
 man they hate, but have a fecret naturall hatred to 
 them they cannot tell why : but we know the reafon ! 
 well enough; it is becaufe they live a contrary life to 
 
 them, I 
 
The Spiritual! death infinne. 
 
 21 
 
 then^and therfore cannot agree no more than fire and 
 water:indeed fire and water may agreein remifie de- 
 grees,but not in intenfe ;fo thele men can fufcr thofe 
 which are indifferently holy, but if they come to any 
 perfection and height of holinefle 3 then they cannot en- 
 dure them.No w the Apoftle faies exprefl } ,i lob. 3,14. 
 By this we know we are tr an flat ed from death to life , b ;- 
 caxp? we love the Brethren : h: that loveth not his Bro 
 ther y abideth in death. So that it is an infallible figne of 
 dea Jncfle not to love the Brethren : if thou hateft 
 the Saints;nay,if thou loveft them not accordingto the 
 meafureofgracethatisinthem, and if thou art not 
 grieved for any of their fins, by which they may caufe 
 fcandalljor be difgraced,thou art yet a dead man. And 
 fa much for the pofitive fignes. 
 
 2. The Privative fignes of deadnefle follow, which 
 are the fe five: 
 
 The firft privative figne of deadnefle, is want of 
 
 fpeech: He that is dead, is fpeechleffe, and breath- 
 
 leflfe; fo he that is dead in fin, in all holy things is 
 
 fpeechlefle ; Out of the abundance of the heart the 
 
 motithfpeaketk, faith Chrift intheGofpcll, Matth.n. 
 
 14. When the mouth is fpeechlefle, the heart is 
 
 empty. Some that are dead in trefpafles and fins 
 
 may fpeake well fometimes ; but there is no living 
 
 man but doth fpeak well fometimes ; Ifa.ip.i S. Thofe 
 
 that belong to £anaa*, will fpeake in the language of Ca- 
 
 *4*«:Their language will the w whither they are G*- 
 
 Means y ov rot : every man delights in operations a- 
 
 greeable to their habits. Here y u mav learne to judge 
 
 j of your felves, by your words ; not by lome words 
 
 I that are fpoken by firs, but by thy uluall and cuftoma- 
 
 ryfpeech, that is a figne of that that is in you. The 
 
 godly fometimes cannot fpeake godlily and holiiy:as a 
 
 , Fountaine fometimes is {topped up, fo that it cannot 
 
 [ fend forth pure dream?, yet t?.ke away the rubbifh 
 
 that (topped it,and then it will run cleare again ; even 
 
 i - io 
 
 Five Privative 
 fignes of deaJ 
 men. 
 
 I. 
 
 Privation of 
 fpcech. 
 
22 
 
 the Spiritual death in firrne. 
 
 2. 
 
 "Privation 
 hear. 
 
 Objett. 
 
 Anfrv. 
 
 „ 3. 
 
 Stiffendfe. 
 
 Simile. 
 
 of 
 
 fok is with the godly; and therfore confider your ordi- 
 1 nary fpeechcs,if they be not holy and good, it is a figne 
 that you are a dead man. 
 
 The fecond privative figne is Coldnefle;when a man 
 is dead in fin;they may pray, but it is coldly; and fo in all 
 other holy duties they are very cold. 
 
 But Tome man will be ready to object: and fay, You 
 tell us ofcoldnefle, but for any thing I can fee, there is 
 as much coldnefle in the beft men ; for your godlieft 
 men are fomctimes cold in their prayers. 
 
 It is true; but there is this difference betwecne the 
 coldnes of a godly man,and a dead man;If the means be 
 ufed to a godly man,it doth bring life to him again : if 
 he be rubbed and chafed with admonitions 3 or hath the 
 aqua vita of the Word 5 he wilf recover his heat.becaufe 
 the inward principle of heat ftill remains within him. 
 But to a wicked man ufe never fo many reproofe*, or 
 admonitions,he will (till remain cold: Let this therfore 
 be a certain try all, if after all admonitions you ftill re- 
 main cold,you are dead. 
 
 The third privative figne is Stiff:neffe ; a dead man 
 grows ftiffr, and in what pofition his body is in when 
 it is deadan the fame it will remain,ycu cannot bend it; 
 fo is it with men fpirituallydead,what courfe they take, 
 what opinions they hold, what company they keep, 
 they will not be changed from them, Rev .22 .11. He 
 that is filthy Jet him be filthy /?#7/:that is,he will be filthy 
 ftill,they will not be changed; If that they hold to be 
 Gods will,be Gods wilI,fo it is,thcn they are right;but ] 
 it is not becaufe it is Gods will, but becaufe his plea- ] 
 fure fell on what they held .As a nifty hand of a clock,it '• 
 turns not with the day,bnt ftands ftill ; but if the time ' 
 of the day chance to be fuch as it ftands at,it is true; not 
 becaufe it moveth with the day (asitfhould) but be-: 
 eaufc the day hath fell jumpe with it : fo theie men, if \ 
 Gods will hit with theirs, they will do it; if not they ! 
 will erode if.Thfc is a figne of a dead man. 
 
 The 
 
The Spirituall death in fmne 4 
 
 The fourth privative figne is fenflef nes jhe that is dead 
 is fenfleffc:lo it is with the fpirituall death, there is no 
 fcnfe in it;they can neither fee,heare,nor tafte, 
 
 I, but fome man will objecl and fay,tbat iris not true 
 alwaie$;for even the wicked fometimes know tnattcrs 
 of faithm3y,and ibmetimes they relifh them too. 
 
 To this I anfwer, As i: is fair! of the dead Idoll, fo 
 may it be faid of them • Mat % 13,13 .Eyes th°y have and 
 \fee Hot^eareSy and be are not, 
 
 Fir(f,forfecing,they fee no: aright: Gods children 
 fee cxperimentaliy,tbe wicked only by contemplation; 
 and there is a great difference between them; for as we 
 fee there is a great difference betwixt knowing fire to 
 be hot, and the feeling of it; fo bctweene notionall 
 knowledge or Gods will, and a knowledge that doth 
 like and approve it. 
 
 Secondly, for taft,they find no tad id Gods Word; or 
 if they find any, like a vitiated pallat,they account that 
 which is moft fweet to be very bitter. 
 
 Thirdly, forfmelling, they fmellno fweetnefTein 
 Chriftsnam?, wheras to his Saints it is a fweet oynt- 
 ment poured out,that perfumeth a/1 the roome. 
 
 Fourthly,for feeling .they feele not whither the Law 
 j or Gofpsll be applied to them,rub over their skars^nd 
 J make them run down with bloud, they are, notwith- 
 , (tanding all that fenOefteftilbrhey may have a counter- 
 feit feeling from a narurail confcience.but to have fuch 
 a feeling as mjy drive them to Chrift,they cannot ; and 
 ; therf ore (till they -ire but dead men. 
 
 The fifth figne is this, A living member, if the bo- 
 dy be indanger, wli nave a fympathizing and fee- 
 I ling of the d jnger ; as the hand will lift it feifc up to 
 j fave the headio now if we heat ing the cafe of Gods 
 ! Church in what danger it is, if we take it not to heart, 
 or be not - fleeted • irh ir(efpecially now we are put 
 I in mind therof) ir is a ..ercaine (Igne we are dead 
 men : We fhould have the fpirits that Mofes and Pant 
 
 D had 
 
 *3 
 
 Privation 
 fcnfe. 
 
 Oh)cU % 
 
 Anfrv. 
 
 AfaMj.13. 
 
 opened. 
 
 cf 
 
 No (ympaehi- 
 7-mg in the 
 mifenes of o- 
 
 thcrs. 
 
The Spiritual! death infinne* 
 
 Two things to 
 moovc us to 
 confider the 
 Churches n 
 feiy. 
 
 I. 
 
 had, who even wifhed to be ftroyed, fo they might 
 favc the Church. Mofes y rather than that fhould pe- 
 riflb, would have his name raced o*t of the boohe of life : 
 Paul, for the Churches lake would be anathema, Jt 
 is a true figne of a living member to be touched with 
 others miieries ; this wasanextafieof love, in which 
 out of love to the Church, they fbrgate themfelves. 
 This here we mud know, that if the creature could 
 deftroyitfelfeforGod, it could not but be well, be- 
 caufe the good of the creature is more contained in 
 God, than in it ielfe $ as the beame of the Sunne is 
 more contained in the Sunne than in it felfc. Now is 
 thetimeofcot)fideringthis,now is the time of more. 
 than extraordinary faftingjnow if you have any feeling 
 you will (hew it ; if you are living men, now you will 
 fliew your felves ; now thz Church lies in tents, .and 
 wallows in blood ,now the foundations thcror' are fha- 
 ken; never was the face of Chriftendome in fuch dan- 
 ger as now it is.Do we think to ftand,now others fall? 
 If the fire be at one end of the building,fhall we be fafe 
 which are at the other end? (for all Gods houfe is but 
 one building.) Arc they not our brethren, and fons of 
 the fame fatherPhave they not the fame fpiritrare they 
 not of the fame profefllon ? (hall we not then be ready 
 to helpe them? we cannot fend armes over to them,but 
 we may fend up prayers unto God for them • ChriftiV 
 ans are.ftronger than Politicians, and their prayers arc 
 Armies. Let us therfore do what we can,the(tormc is 
 not yet quite over. 
 
 Now there are two things that may moove us to 
 this : 
 
 i . The greatnefle of the Judgement* 
 
 2. Our ability to helpe them. 
 Firft,thc greatnefle of the Judgement. 
 
 It will proove the extinguishing of Gods Church, 
 and the Gofpell, and when that is once gone, what arc. 
 all other thingsPIt was a good faying of that Saint,That 
 
 browne 
 
The Sptrituall death in finne. 
 
 browne bread and the Gofpell was good cheare; what 
 are all our houfes,lands,&c. if this Spiritual! food be 
 Wanting ? 
 
 Sccondly,Con{ider our ability to help them. 
 We may do much by our prayers ; he that know- 
 eth not his (kength,ufeth it not : Did not one di'ofes, 
 one E/iab, ftand in the gappc ? They did not thefe ! 
 things as they were extraordinary men, but as they | 
 were Gods children : We may by our prayers dee as I 
 muchjthough one child may have better gifts than ano- 
 ther,yet commonly the father loves all alike; Co God 
 (although they had better gifts than we) will grant our 
 prayers as foon as he did theirs. 
 
 But fome man will here be ready to make a qucft:- 
 on,and aske me,what I would have him doe for the 
 Church now?he is but a (Ingle man,and therforeis un- 
 able to do much himfelf alone, 
 
 I anfwer,Though thoucanft not do much, yet thefe 
 things thou mayeft do ; and therefore, 
 
 i .Pray for it:God delights to be called upon,for els 
 his hand is not taken notice of ;but then we iec his hand 
 and acknowledge it,when we fee him granting our de- 
 fires. SothattheftrengthofaLandlycs in Chriftians, 
 and their ftrength lyes in their prayers, as Sampfons 
 ftrcngth did in his hairc. Oftentimes prayer is more a- 
 vailablc than fighting- Mefes prayer in the mounta'ne, 
 did more than lojhuahs fight in the vallies.^TV^VD*. 
 niet And lob ,ftood before wf (faith God, Ezek^.l^ 20.) 
 tkej fbould not prevail* .vihkhthcv/cth that if any thing 
 could have pre vailed,thcir prayer would : So alfi>Z**At r 
 attributes all to prayer,as may be fcenc in divers of his 
 Trcatifes.Now this prayer which I urge unto you,mufl: 
 I. Not only by fmall exprefllons of the mind, but 
 now God looks for ftrong cryes,and long continuance 
 in przytr.Mofes praiedallday : Chrift which had lefle 
 j need than we have,praied ai night; DdwV/three weeks: 
 thcrfore we that have more wants and needs, ought to 
 ; be more fervent. D 2 2. Our 
 
 2, 
 
 $*$. 
 
 Anfw. 
 What wc mud 
 doc for the 
 Church. 
 I. 
 Pray for it. 
 
 Our prayers 
 
 mid tc fer- 
 
 vent. 
 
z6 
 
 Spiritual 1, 
 
 OfFauh, 
 
 The spiritual! death infnne, 
 
 With confbn 
 
 Of 
 
 ncflj 
 
 righteoul 
 
 With humility 
 
 Be more zca< 
 lou5. 
 
 1<- 3 *. 
 
 iStir up others. 
 
 2. Our prayers mud be Spirituall,notout of felf-love; 
 as to defire the fafety of cbe Ghnrch,that fo under it we' 
 may lead a fafe and quiet life;but out of meere refpedl 
 to God,and love to his Church. 
 
 3 . It ir.uft: be a prayer of faith ; fothe Apoftle f ith, 
 Iam.$ . 15,16. The prayer offaitbfbalifave theficke, &c. 
 And a little after } The effeftua/l fervent grayer of a righ- 
 teous man availeth much : Now there is no man righte- 
 ous without faith :fo according to their faith Chrilt Uill 
 yeeldedtothem. 
 
 4. Pray with conftancy and fervency : h is net for a 
 fnatch and away,that is pleating to God; but a coi.ftant 
 performance of duty which he accepceth. 
 
 5. It muft be the prayer of a righteous mar : Thcrfore 
 Aficba. 2. the Prophets fought unto God in the time Gf 
 trouble,but prevailed not,becaufe they were not righ- 
 tecus s for it is faid thereover. 7. 1)0 not my words do good 
 to bim that walketh uprightly ? 
 
 6. It mud: be with humility; and that ccrfifts,Firft, 
 in conft fling how unworthily we are to obtaine any 
 thing at the hands of God. 
 
 Secondly .how unable to helpe our felves,and there- 
 fore to have our eyes only towards God. 
 
 Another way to do good to Gcds Church, is, to be 
 more zealous :feek unto God extraordinarily :The caufe 
 ofthedeCcruclionof a Land, is chiefly the fins of the ! 
 godly. When they grow cold and dead, and loofe their 
 love, then God, as Revel, t. will remove the (,andleflicke 
 from amongfi them .and take away his Gofpel). Indeed 
 the carnalneflc c f dead men,their prophanenefie in con- 
 temning of Gods Saints and his Gofpci,ef f.baftenGods 
 Ju Jgements on a Land,but chiefly the luke-vvarmnefle 
 ofProfeflbrs do it: when Ifrael^sHofea faitb,is as a£l*^ 
 halfe baked. Let us therfore reftifie our lives.renc w our 
 repentance.quicken our zcale,els iliall we be guilty of 
 the deftruflion of Gods Church by pur fins. 
 
 3. A third meanes to do good to Gods Church, 
 
 is 
 
The Spiritual! death injime. 
 
 is to ftir up others to take to heart the miseries of the 
 Church,to pray. to renew their repentance. It would 
 be good,if Minillers would be as beacons to give war- 
 ning to others,and to fee them on fire. Thus the old 
 Chriftians did, as it were, make an army (nt ant* fa El a) 
 againft God, by joyning together in prayer. 1 his is a 
 tkifcd aft ion to ftir up others : thus they did in the Pro- 
 phtt Adalachies tiTWyAdat. $ ,1 6 .Then they that feared 
 the Lordffpak? often one unto another^ (tec the iffue of" 
 all^ and the Lord hearkned and heard it, andabooke of 
 remembrance w u written before him for them that feared 
 the Lord, and thought upon his Name, So Zach, 8.21. 
 there they did fo ; vindtkt Inhabitants of the City [ball 
 go o»e to another, faying, Let us goefpeedtiy to pray before 
 the Lord y and tofeeke the Lord sfhoafls, I will go alfo. Let 
 us t herfo re,z s the A poftle exhorts, Heb. 10 24. confider 
 one another to provoke our fetves to this good WOrke of 
 fading and prayer for the Church;letus marke who is 
 a likely man to foyne with u?,and not let him pa fie. 
 
 4. A rounh meanes to do good to the Church,is to 
 do it indue time:Jerufalcm had a time tofeeke God ; 
 if then (he would have fought, (lie might have bcene 
 favcd:And Chriit compi3ires 5 L'^i9 4i i 42.faying,7/' 
 thon hadjl kw^nes even thou in this thy day, things which 
 belong unto thy fence ! but xtw they are hid font thine 
 eyes. And fo before CHc ft, the Prophets of old complai- 
 ned of the people,as Icr.S.y. Tea,thc Storkj in the hea- 
 ven knorvcthher appointed time s^nd the Turtle, and the 
 Crane ^m the Swallow obferve the time rf their comming, 
 bxt my people k$*w not the judgement of the Lord, The 
 time tofeeke unto the Lord is now: Some Judge- 
 ments are fudden,indbave nofore-runr.ers,astheGur.- 
 powder-treafon 5 in fuchGod looks not that we fhculd 
 meet him by repcntance,becaufe we know them not : 
 Orhers are lingring.fuch as fend feare and rumours be- 
 fore them, as are thofe meniioned by the Prophet, 
 Eze\. 22.30,31. there God expects wee fhculd* 
 
 D 3 make 
 
 17 
 
 4. 
 
 Performe 
 tics in du< 
 time. 
 
28 
 
 the Spiritual death in [mm. 
 
 With Conti- 
 nuance. 
 
 The Divcls 
 cunning to de- 
 fer men fro.n 
 doing good 
 
 Dimes. 
 
 I make up the heJge,and (land in the gap before him,and 
 fo meet him with repentance to flop the judgement. 
 
 5 . The fifth means to do good to the Church is this, 
 Let us do it with continuance:It maybe while the news 
 is frefh, we will be fervent in prayer; but ofren the 
 news alreretb,and fomettmes it happens to be good,and 
 then we leave oft*: Bur this muft not be; we mull be con- 
 ftant in this duty,to the very uttermoft end or &ll ; there 
 may be ebbs and Rowings, but it is the lad iflue which 
 brings all : therfore let us continue in this duty of fad- 
 ing and praying,that we may try that laft ifllie of all.lt 
 is the common rafliion to make the afflictions of the 
 Church only a wonder of nine daies.This was thejews 
 fault -Jtr % 3 4. i o, 1 1 .When they heard of their enemies, 
 for a while they would pray.But although the news be 
 good,yet dill continue as the importunate widdow 
 did to the Judge, and your importunity will moove 
 God. Set therfore to it,and continue in it; Prayforleru- 
 falem> let thofe pro/per that love her peace, Tfal. 122,6. 
 Mourne apart, every family apart: It is not enough 
 tohearethis, andtolettheMinifters voyce be to you 
 as one thatfwgeth with a f leaf ant voyce : Thus were the 
 Iews,£*,f^. 33.3 2,Who heard hit words, but did not doe 
 them:and therfore God tels them that they faall be de- 
 (Iroyed in the judgement.Tbe Divell will fufferyouto 
 purpofe, and purpofe to doe this duty, but kecpes 
 you from the execution of it, and prefent practice 
 which is that only which may do the deed. Confi- 
 dent therefore, and deferre not the prefent doing of 
 this dury : what can you do better than to deliver 
 Gods Church, and you may do it, although you be 
 poore and defpifed, yet being Gods Saints, your 
 prayer^ arc in force before God;as in Ecclef.9. 14,15. 
 the poore man delivered the City by his wifdome ; 
 he was poore and defpifed, yet it was hz that delive- 
 red i;. Others may fecme to do much,and (larid,vaun- ! 
 ting on the hatches, but it is the Saints that do it- If! 
 
 there 
 
The SprttuaU death infmne. 
 
 there be any confideration of Chrift m you, if any love, 
 any grace,any well-wifhing to the Churcb 3 pray for it; 
 thisistharIfeare,ycnwillpurpofeto do ir, but will 
 deferre it;but,Belcved, the doing only God regards. 
 We,when we read how much Alexander, C*far, and 
 (he like cid.we admire themjwhy we may do more by 
 cur prayersjperformcd in a right manner: ifyou do it, 
 either the Church {hail have comfort ; or els you {ball 
 fave your ownc foules.Without you thus pray,ycu are 
 guilty of the Churches deftrucTion : The horlemen, if 
 rhey (land frill, although they fight not againft their 
 own Army,yet are guilty of their deftruclion, becaufe 
 they fhould have fought for them. The rrxtor,ithelet 
 the enemies in at the gate,he is the deftroyer of the Ci- 
 ty,becaulehe fhouM have kept them out;fo the Saints,, 
 which fhould ftand in the breach,if they pray not, they 
 deftroy tbeLand:So Godfayes, £3^22.3.0,31, And 
 I [ought for a man among them, that Jhculd make up the 
 hedge, and ft and in thegappe before me for the Land, that 
 I fionldnot deftroj it : but 1 found none : t her fore have 
 1 powredout again indignation upon them, I have confu- 
 medthem with the fire ofmj wrath : their own way have 
 1 recomperxedupon their heads, faith the Lord God. Be- 
 caufe he could not find a man to Hand in the gap, thcr- 
 fore he pewred forth his indignation on the Land, 
 Their not praying deftroics the Land : The Saints and 
 holy Prophets, are the Chariots and hcrfc-men of Jf- 
 raei; if then they (land ftill, they do what in them 
 lyestodeftroy the whole Nation : they are not only 
 the Chariot^, but the horfe-men alfo; they are the 
 whole defence of Jfrael • and therfcrcif at thefe times 
 they be idle, they areguiity of the deftrucTion of the 
 whole Church. Hence Salomon faid, An idle m&n is 
 brother to him that u a great wafter. As a Pilot, who 
 j for want of attention fuffers a Ship to be overthrown 
 or fplit againft the rocks, is guilty of the lcfTe there- 
 ! of. So the Prophet Samuel, notwithstanding the peo- 
 i pic 
 
 29 
 
Ibe Spiritual! death in finne. 
 
 Signes of civil! 
 men that fce.n 
 to have life, 
 but have none 
 indeed. 
 
 I. 
 They do not 
 
 |^eha<J finned a great fin in for faking God to be their 
 J King.faitb,! Sum . 12,2 ^.God forbid that I fhouldfm a- 
 gatvft the Lordjn ceafing to pray for you : and therfore 
 it is a great fin no: to pray for Gods Church .The Jews 
 intbecaptivity were commanded to pray for the peace 
 of Nabttcbadnez.zar^who was a Heathen Prince ; how 
 much more then ought we to pray for Chriftian Prin- 
 ces?And furely,if God fhould take away from you this 
 Prirce,and give you fuch an one as Quecnc Mary, you 
 would then know what it is to enjoy fuch a Prince, 
 as now by Gods mercy we do. Therfore ftir up your 
 felves to the duty by fading and graying, rruuh may you, 
 do this way. £/?6<?r delivered al the jews by this means: 
 it was not Sfthcrs words that did k; for wh.u made the 
 King not to ileepe that nighr. ? how came he to call for 
 the booke of the Chronicle I how light he on that 
 place of Mordecaj ?\hcy had firftturr ed God by hlting 
 and praycr ? and then he thus prepared the King for£/?- 
 her to fpeak.Thus then,and by thefe means we may re- 
 lieve the Church in diftreflfe: And therfore if we be true 
 living members, let us manifeft our endeavour to re- 
 lieve them by thefe means. And thus much for the 
 fignes of men which are flarke dead. 
 
 Now follow fignes of diftififtionbetweene fuch as 
 feemetolivc, and fuch as live indeed : and thefe may 
 be refembled to fuch fpirits as aflbme bodies to them, 
 felves and feeme to informe them ; and they are 
 chiefly all Civill men. Now they are difcerned by 
 thefe and the like fignes : 
 
 The firfl: figne is this ; As the Angels in their aflu- 
 med bodies feemed to eat and drinke, but manife- 
 sted not anyefTecTofit, for they did not grow by it: 
 fo thefe men, they feeme to heare the Word, lut they 
 makenoprcgrefleinit : they may feeme to feed on 
 the Sacraments , but they grow by none of thefe 
 meanes, they ftiil go on in their old tracT. They arc 
 not unlike fome men which eat as much, or more 
 
 than 
 
The Sptrituall death in finne. 
 
 than others, but are never the fatter, but as leanc as 
 ever they were : evenio the Minifters of the Gofpell 
 now deliver the Spiritual! food of the Word, in as 
 great abundance as ever, yet where is the fruit ? who 
 growes any fatter, any better liking than before ? Wc 
 (BelovedJ defirc not to have agame the fruit of our 
 teaching in your under (landing only (although that 
 be goodj but in your practice : Like ihepheards 
 which wcu'd mi have their hay again of their fheepe 
 in hay, but in the milke and wool!-. And hence it is 
 that the Apofrle Peter exhorts them, i Pet.z.i.^s 
 new borne babes to defire the fxneere milk* of the Word . 
 and why I that they may grorv thereby. 1 hough thou 
 beeft never fo weake at the firft, yet if thou groweft: 
 Qronger,it is a figne of life ; but if thou haft gotten no 
 ftrength in grace, nor no victory over your luib, not- 
 withstanding all the meancs of grace you have had^ yet 
 whacfoever you feem.you sreftill but dead men. 
 
 Th: fecond figne is ; As the Angels, though tbey I 2. 
 
 were moove^, yet it was from no inward, but from I They arc mo 
 an outward principle; fo thefe Civiil men, and I vcd b Y an oll f 
 all hypocrites may bemoovc*, and do all that good 
 mencandoe ? but it is not from an inward principle, 
 but from ibme outward and by-refpecT. They are 
 like Clockes and Watches, which are mooved by 
 fame fpring, and therefore when the weights or 
 frnnj is dowrre, they mov^ no longer: when that 
 falfc end w'rich made them take in hand the {hew of 
 Religion is gone, thrnthey will beno more Religi- 
 ous. Thus ioaflj was Religious,bnt for fome by-end ;. 
 viz. while lelmada lived ; and therefore after his 
 death, Ioa[b forfooke God. Thus many will be good | 
 whiieft they are in good families, under good gover- 
 nors ; but being remooved from them they turne 
 with the Swine to the tumbling in the mire. Some a- 
 gain,good exhortations and counfcll will make tbtJB 
 five well, and they will continue fo, while they are in 
 
 E that 
 
 ward 
 
 principle 
 
3* 
 
 The Spiritual! death in finne, 
 
 3* 
 
 They doe it 
 but in fome 
 places and 
 company. 
 
 4 
 
 They fpeake 
 from the teeth, 
 not from th§ 
 heart. 
 
 i that good mood ; Others will be good, while a ftorme 
 I offickneffe indurcs, but when the Suivfhineof pro(- 
 ! perky (hall begin to appearcthcy return to their old 
 icourfes : they are like a Bull-rufh,which hangs downe 
 his head,till the ftorme is over it, but as foone as the 
 Sun (hines it lifts it up again. Some may hold out longer 
 than o:hers,yet at the laft all will give over, becaufe 
 they are not mooved from fome inward principle. 
 
 The third is this ; As the Angels a (Turned thofe bo- 
 dies but for certain times and places, and occasions, 
 and afterwards laid themafideagainjlo will your Hy- 
 pocrits do in fome places and companies at fome times- 
 they will take on them the bodies of living men, and fo 
 have a name to livebut indeed are dead: Bur come they 
 in other places or companies they will lay afidc their 
 bodies,and then will be as prophane as any.T coafe(Te 5 a 
 godly man may be myrie and dirty ,but yet they [till re- 
 main ftiecp:as a pibble &a pearle foyled with the fame 
 mire can fcarce be diftinguifhed till they be wafludjfo 
 the godly, do but wafh them,and then you (hall difcern 
 themtobepearles; but theic Wolves, the wicked, 
 which onely take fhecpes cloathingonthem.com- 
 mingamongftWolves,call off chat cloathing, and be- 
 come as much Wolves as any. 
 
 The fourth fignc is this : As Angels or Divels 
 which affutnc bodies, cannot fpeake heartily as living 
 men, but have an artificiall framed voyce, which is 
 from the teeth outward, not heart; fo where there 
 is no true grace but Teeming, it may be difcerned 
 from the fpeecbesmot in the matter,but in the manner : 
 an hypocrite may often babble more than the true 
 Christian, as a blazing Srarre (hines as bright., if not 
 brighter then the true Starre ; but there is a broad 
 difference betwixt them ; the one fpeakes but from 
 the head, and the other from the heart : for a true li- 
 ving man doth fpeake heartily and feelingly. That 
 the manner of fpeaking doth much aff:cl others, it is 
 
 plain: 
 
The Spirituall death in fime. 
 
 33 
 
 Two mcancs 
 too ec Ijfc. 
 
 plain T Henceis thatthat/»»i//j reports of himlcl^that 2 nnm convert' 
 be lighting into a Country mans houfc, which was' tedbya Coutu 
 wholly illiterate and unlearned, he confeffeth that his I ay main hear 
 hearty fpeaking of faith and repentance^'cd id fomove Speaking, 
 hinuhathe thought that there was fomething more in 
 k than meere know kdge,and f j wrought on him, that ( 
 by Gods grace it converted him;(o that the manner of; 
 fpeaking doth often afF:ft whtre the matter doih not ; 
 wheh an hypocrite cannot have. And thus much for 
 the ftgi es of fecming living, but indeed dead men. 
 
 Now having fhewed that all are dead, it foilows 
 that we fhould (hew the meanes of getting life,which 
 are alfo comprehended in my text, ard they are thefe ; 
 two: 
 
 i. To labour to fee that ye are dead, (Ton that were \ 
 dead in trefpajfes and fins, &c.) as all men are by nature. | 
 2. To go to Chrift for lite, he it is only that can 
 give it ; £o faith my Text {He hath qtikhjudyou) It is 
 the property of God alone to give life. Now we can- 
 not gee to him but by Chrift, and we muft go to 
 Chrift by faith, therfore is faith called a living faith, 
 becaufc k unites Chrift and the foule together. Now 
 the difficulty is in this, that men will not come to 
 Chrift and take hin: fome come not ro him at all, o- 
 thers take him, butnotingoodearneft ; as grafts put 
 into a ftocke, but not fo ingrafted as to grow therby : 
 but when a man is once foundly humbled, then will 
 he come to .Chrift, and not before; for till then he 
 doth not hunger and third after him : but the ex- 
 creame hungry will be fatitfied with nought but meat : 
 as Samfon faid,Give me drinke or elfe I die. Now life 
 confjfts in the union betwixt Crrift and thy foule: 
 This Union is by Luther compared to fire and iron un> 
 red 3 which cauies the iron to have all the properties of 
 fire,as burn,fcorch,&c. fo an humble Saint, united to 
 Chrift,hath all his properties, though not in the fame 
 meafure and degree. 
 
 E 2 Now 
 
34 
 
 The Dottrine of Humiliations 
 
 Dottrine. 
 No trandati- 
 on co life, 
 
 Now thefe mail be handled diftinftly : and therfbrc 
 the firft means of life, is to fee our feives children of 
 «wrath,and that we are dead in trefpaffes and (ins : The 
 point thac hence arife:h,is, 
 
 That whofoevtY would be transited from death to Ufe 9 
 mufi firfi apprebenl hlmfclfe to be a child of wrath : that 
 withoutapprcJ is, he mu(t fee the face of God, as of a^ angry Judge, 
 henfion ot | fo farre forth ask may drive him to Chrift. So that 
 Gods wraih J a m an cannot be faved until! he bath not only a touch 
 due co firt. or t wo,but a true fsnfc of fin,a deep apprehcnffon of his 
 \ fins,ofdcath,and of damnation ; for only tofuch are all 
 she promifes made, Chrift is only fcnt to bind up the 
 I broken hearted: Chrift came to call all that were heavy 
 laden,and thofc only,thofe he will eafe : Peace muftbe 
 preached to none but thofc that mournc in Sion. Ther- 
 fore the Apoftle faith, 6W.4. 2 1 . Tell me ye that are un- 
 der the Lavo^doje not defirs to he*?e the Lav* ? Yea, the 
 Law is faid to be a Schookmafier to drive men to Chrift: 
 that is : fir(t,there muft be the Law before Chrift can be 
 j had;for e!s,although we fhould preach the Gofpell, it 
 ! would becontemned:therfore Chrift in his time gained 
 only the poorc;Thepoore receive the Go/peH:thzt is, the 
 poore in fpirit. God will have his Jewels of life and 
 falvation to be eftcemed, which we will never do 
 until! we fee our mifcry, how that we are in the eftate 
 of death. As the deliverance out of ^Egypt would ne- 
 I ver have bin lb fweet, had they not bin in ex- 
 1 treame flavery and bondage firft. God deales with us 
 as Princes doe with their Malefactors ; firft, they 
 i bring their necks to the block, and then give them 
 \ a pardon, for then they apprehending death, the par- 
 don is the fweetcr, and more welcome and accepta- 
 ble to them. Indeed if the queftion were made, what 
 God could do in his abfolute power; I know that 
 God might convert us and not humble us, if he 
 would; he might fay as he did in the Creation, Let k 
 be, and it mufi: be : he might come in a ftill voyce on- 
 
The Doftrine of Humiliation. 
 
 ly,without fending before a voyce rending the rocks : 
 
 j he might ufe lightning and no thunder 3 but we fpeak of 
 
 j his ordinary courfc, wherin he will not; for rone are 
 
 faved but luch as have not only a fighr,but alfo a deepe 
 
 apprehenfion of their fins. 
 
 For the better undemanding of this point, we mult 
 confider thefe things : 
 
 i. That there are three things which keepe a man 
 fromChtift. 
 
 Firft,l!nbeliefe -.when men will not believe that he 
 which was borne of the Virgin Mary was Ghrift and 
 God;therfore about the proving of \X\\sj.hcApoftles did 
 fpend mod time,becaufe then it was hard to believe. 
 
 Secondly,not caring for Chrift : as thofe that came 
 not to the Kings feaft, they believed that there was a 
 feaft, but cared not for it, they regarded more their 
 Oxen &c. 
 
 Thirdly,not willingncfle to part with all for Chrift; 
 they wilt not take him upon all conditions: they fee 
 fome need they have of Chrift, but not much ; and fo 
 they will forf«ke fome things for hirmbut not all: they 
 are loth to part with their inafter-fin ; like the young 
 man in the Gofpell, he had done a great deale, yet he 
 would not part with his pofleflions. But to thefe three 
 things mud be oppofed three other things to bring us 
 to Chrift : 
 
 i. Faith to beleive he is Gcd. 
 
 2. A Height humiliation to bring us in love with 
 Chrift. 
 
 3 . Sound humiliation, to be willing to part with all 
 
 for his fake. 
 The firft is received amongft all ChrifHans, although 
 it is to be feared that many doe believe it but confii- 
 fcdly. The fecond is a (leighter manner of apprehen- 
 dingof Chri(t,and that a little forrow will do, a little 
 humiliation, But the third (which we mud have be- 
 fore we can be faved) to be willing to forfake all, to 
 
 E 3 leave 
 
 35 
 
 T hings confi- 
 de table, 
 I. 
 
 Three things! 
 keepe a man! 
 from Chrift; 
 i.llnbcleefe. 1 
 
 2. Neglecl cf 
 him. 
 
 3. Unwilling, 
 nefle to part 
 with ether 
 things for him 
 
 Three thing 
 to bee fct a- 
 gainft thefe 
 
 to bring U s t oj 
 
 Chrift. 
 
3* 
 
 The ncccflity 
 of a dcepe hu- 
 miliation. 
 
 I. 
 
 Without 
 (ound humili 
 ncion wee will 
 i not come 
 Chiift. 
 
 the Dofirine of Humiliations 
 
 ^ 
 
 Wee will nd 
 day with him. 
 
 Humiliation 
 complied to 
 the foure for:s 
 of ground, 
 
 leave every fin for Chrift his fske:and that we will not 
 do untill we be thorow T ly humbled ,and are fully broken 
 hearted:therforerlrftadeepe humiliation is neceflary 
 for fal vat ion. 
 
 Secondly, ifvvehavenotfuchan humiliation, then 
 either ? 
 
 i. WewillnotcometoChriit. 
 
 2, Or we will not (lay with him. 
 
 3. Or els we will not do or fufYer any thing for 
 him. 
 
 And if we want any of thefe we cannot be hved. 
 
 Firltjif we be not truly humbled, we can never come ■ 
 to Chrilt ; nor regard him : we may preach Chnft long 
 enough, and no body will regard uim, except they be 
 foundly humbled for their finsras in the La p no body 
 did care for the City of refuge, but he chat had flaine a 
 man ; to hi.n only whom the revenger of blood purfu- 
 ethjs the City of refuge fweetiwhen the fiery Serpent 
 bad ftung a man, than he looked to the Bra2en»ferpent 
 and never till then:fo when we fee our fins and mifery 
 therby,then, I fay, and never till then is Chrift well- 
 come. The Prodigall Son never though: of returning 
 home to his Father untill he favv that he mu°r eh- ftarvej 
 when he faw he could no longer fubfift, then he rctur- 
 ned.So, when we are fo humbled for our fins that we 
 f.e we fhali indeed be dsmned without Chrilr, than, 
 and ntver untill then we care for him. 
 
 Secondly, although wc doe come to Chrift, yet 
 without we be truly humbled, we will never flay 
 with him, although we may repyce in bi^ light for 
 a feafon. And for the better midcrftandirg of this, 
 confidertbe foure forts of grounds which reprefen- 
 ced foure forts cf hearers, Matth. \ 3 . The firfc were 
 not humbled at all, (It fell by the vcayes fide, and ' prefnt- 
 ly the Howies of the Aire devoured it y verf 4 J The fecond 
 was humbled a little, but not fo much as to fufter for 
 hrrij (The Sun farchel them for {4 eke of rooting ver 6.) 
 
The Doftrtne of Humiliation. 
 
 The third fort were fo farre humbled fcr finne, that 
 they differed fbme perfections, but would nor part 
 vvithaM For Chri(r,the world they efteemed more (The 
 tkornes choa kedthew y z'cr. y.}But the fourth ground wa6 
 fully humbled;* hat is, they were fo humbled in a fight 
 of their fin, that they faw that they had more need of 
 Chrift, than of any thing in the world, and fo would 
 part with all for him,and fuftir any thing; and therfore 
 they are faid to bring forth fruit with -patience. Others 
 may ftay a while with ChriQ, but when that comes 
 fhat they preferre before Chrilt,then they leave Cbrift; 
 for untill a man can bring his heart to that paffe, that 
 he can prize Chrifl: above all things, undergo all perfe- 
 ctions for his fake, he is not foundly humbled, but is 
 like the fecond and third ground. 
 
 3. If we (lay thus with Chrift,yet except we be thus 
 humbled, we fhall neither fuffir nor do any thing for 
 Chrift.lf Chrift had bidden PW (before he was hum- 
 bled Jto have done fo much for him as he did, he would 
 never have done it 5 but when he was humbled, then, 
 Lord, what woulafl thou have me do ? 
 
 And the reafon of this is apparent, if we confider 
 the fe things : 
 
 Firft, There are many lufts that do encumber us 
 whileft our hearts are unbroken; fo that there is fuch 
 a bafeneffe on the outfide of Religion, that except we 
 be humbled we will never like it, tut fnali be offen- 
 ded at it ; and like prcud fervants, fay our wages are 
 too little, cur fellow- fervants too bafe : but on the 
 contrary, he than hath once bin foundly humbled? 
 thinks all too good for him. 
 
 Secondly, There be fuch frong lufts to be mortified, 
 which cannot be done without humiliation, that we 
 care not for Chrift : our lufts indeed may fcr a while 
 fleep,but when once they are awaked,Uke Satnfonjhey 
 crack a-tw r o all the bonds of good purpofes and vows; 
 they are never (lain untill we be ioundly humbled. 
 
 Thirdly, 
 
 37 
 
 3- 
 
 We will not 
 fuffer or doe 
 any thing fcr 
 him« 
 
 Re a fen I, 
 
 Reafon 2. 
 
Reafonq. 
 
 The Doctrine 
 -of humiliation 
 
 muft gotutou- 
 Sandtificacion. 
 
 Vfi. 
 
 the Doftrine of Humiliation. 
 
 Thirdly/here arc fucb contrary laws to be delighted 
 in 5 that vvc can never frame our nature unto, until] we 
 hunger and third: after Chriftjand then his Laws will be 
 meat and drinke unto us; lor before we delighted in 
 the Law of the flefh, but now if we be truly humbled, 
 we mud deliahc in the Law of the Spirit. 
 
 Fourthly .there are fo many ftrong- lulls to be parted 
 fromf; many Ifaackj .which every man at forr.e time 
 or other will be called upon to effct up the which if he 
 doth not do,he willdamne h's own fcul;yet untill he is 
 humbied,and {hevne what damnation is, he will not 
 buy falvation iodeare. 
 
 For tbefe caufes is Humiliation neceffary in the raft 
 (place; Therefore in the Scripture this method is at- 
 vvayes ufed, by the Prophets, Apoftler, and Chtift 
 himfelfe, they preeched ever Repentance and Humi- 
 liation before Sanftihcation snd Juftifkation : This 
 was Chriib order,as you may fee,Z«J^4.Tnus.did Na 
 than- with David, he labour ed to humble him, before 
 he told him God had forgiven him .Thus did lavas ; Yet 
 forty day es, and Nineveh frail be dtflroyed.Jon. 3 .Thus al- 
 fo God« dealt with Adam in Paradife,he intended to rc- 
 veale unto him the promifes of the GofpeU, and yet at 
 the fifh: he (hikes hkndowne with terror that made 
 him hide him iclf,th era he told him of his fins, and after 
 all reveales the GofpeU unto him, The Seed of the vo- 
 man frail breafy the Serpents head, Gen* 3 . Thus dealt Pe- 
 ter with his Auditors, Atta. 3 8,39. Repent andbe bap- 
 tized every ofyou y &c % 
 
 Thus you fee that Humiliation is fo neceffary, that 
 wicboutitthereisno falvation: Let us come in the 
 next place to make fome Life of h. 
 
 Therforcf my brethren)[eeing this is fo,content no: 
 your felves with morality and civility, except you 
 have more in you than nature can give you ; nay, ex- 
 cept you be ail new, not patched up 3 as 2 Cor.j. Ex- 
 cept you be wholly changed and cafe into a new 
 
 mould 
 
I 
 
 The DoBrine of Humiliation* 
 
 mo f jId,being firft broken by humiliation, you cannot 
 be faved. Try thcrfore whether now you doc that that 
 others will not do;wherin els doth che power of Reli- 
 gion confift?Try whether you have denied your fclves, 
 and throughly mortified your deareft luft,and whatsoe- 
 ver the flefh de(ireth?and whether you be ficke of fin ? 
 regard not what the world prizeth, labour you to have 
 your hearts broken,els ycu may pray, be charitable and 
 loving to others,and with H«W,make a confeience of 
 many things,yet all will ftand you in no ftead,becaufe it 
 commcth not from an humble heart : for be it never 
 foholy a duty, never fa conftantly performed, ex- 
 cept it comes from a broken heart, God accepts it not : 
 So the Prophet Ddtrid faith, ?fal. $1.16,17. God 
 carethnot for Sacrifices, (and yet they were his Or- 
 dinances,as well as our prayers ) only a broken heart 
 was pleafingunto him ; andtherfore whatfoever you 
 have done from a broken heart, is accepted of God. 
 But here Satan deceves men with guilded things; 
 namely, formall performance or holy duties, which ( 
 when they need them (as in the day of death or trou- 
 ble) ftand them in no ftead. As often he couzeneth 
 Witches, in giving themmony to do fome murders, 
 they laying up the mony^rd when they have need of 
 it,goingto fe chit, have found nothing but dry leaves; 
 Even thus will all the holy duties we have perfor- 
 med from an unbroken heart faile us. They are like ' Simile* 
 Gloe-wormes, they glitter greatly in the darke, but 
 when once the Sunne comes, their light is nothing. 
 S&Pauly before he washumbled, he accounted him- 
 felfe a gedly man, and none better than hr ; but after- 
 wards, he rvai not wmhy (as he faid) to be counted an 
 ApoftU. Therfcre deceive not your felves any longer, 
 for nothing is more dangerous than an unfound heart, 
 therfore take heed it deceive you not : if you nevf r 
 have bcenc humbled, now labour ro be humbled ; fcr 
 it was that that made the Puolican to be /uftified ra-i 
 
 F thcr 1 
 
 39 
 
 
 
ii~J 
 
 The Dottrine of Humiliation, 
 
 Three quefti 
 
 ons. 
 
 therthanthePharifee,becaufehe W2S fcumblcd.and the 
 Pharifee was not: and indeed none are runner from fal- 
 vationthen thofethat content themfeives with out- 
 ward formalities. 
 
 Now in Humiliation, for our fuller undemanding 
 of it,I will explain thefe three qiuftion? 
 
 i. 
 
 2. 
 
 3< 
 
 Hu- 
 
 Quefiion 
 
 I. 
 
 Anfw. 
 True humilia- 
 tion conSfts. 
 
 I. 
 In feeing out 
 lives abound 
 inftn. 
 
 Wherin Humiliation dcth conhft. 
 What kind of lorrow is required in thi 
 miliation. 
 
 How wcfhallknow whither our forrowes 
 aretrueornot. 
 The firft qucftion is, Wherin confifts this true Hu- 
 miliation ? 
 J anfwerjn three things : 
 i . In feeing your life to abound with acliull fins,than 
 in looking into your heart and nature, which is wholly 
 corrupted, and the root of all evill, and where your 
 corruption is ftrongeft,as fire in the root. Many labour 
 to excufe their fins from their nature, becaufe that that 
 is prone unto itjbut that makes their caufe the worle, 
 it increafeth their vileneiTe • for why baft thou fuch a 
 nature,and doft not curb L?Btfides, their natures areo- 
 'dious to God,though they never fhould breakc out; as 
 a Serpent is odious unto us, though he never hurt us. 
 rurther,confider,haft thou not made thy nature vvorie? 
 Every fin thou haft committed makes it worfejfor sct- 
 | uall fin doth more increafe the cuftome and habit of fin; 
 fo that befides Adams fin, thou thy fdfe att guilty of 
 corrupting thine owne nature. 
 2. In confidering that there is nothing in thee that 
 In confideringl is good at all ; fo the Apoftle faith, Rom % y.\ 8. For I 
 that there is ' j^orv that in me dtvelletb no ^ood thlno : and Gal. 3.22. 
 nothing S°°&. The Scripture hath concluded *!l (rtot only men/but 
 1 'things) under Jtnne. Men thinke well of thcmfelves, 
 becauie they have much good in them j but confider 
 'with thy felfe, thou haft nothing good in thee at alls 
 Can good fruit proceed from'an ill tree ? 
 3. In 
 
The Dottrine of Humiliation, 
 
 3. In fruiting thy heart with an apprehenfion of 
 death, hell, and mifery, due to thy finnc ; then wilt 
 thou find thy felfc in a miferable eftate, and canft not 
 chufc but be humbled, when in confederation of ihcfe 
 things, thy heart fmites thee, zsBelfiaz^ars did him. 
 And fo much for the firft qtu (Hon. 
 
 The fecond queftion is, What kind of forrow is re- 
 quired in this Humiliation ? 
 
 I anfwer^Not thofe violet fl a fhings of forrow,which 
 for a while amaze like a land- flooJ,but it muft be this : 
 When thy judgement is enlightned to fee thy eftate, 
 and the judgements of God banging over thee; and af- 
 ter this convincing, then thy affclions arc ftirred to 
 mourn for thy fin.If'the/u 'gement be fully convinced, 
 the affccTions will fcllow:therfore in Scripture, when 
 any is faid to be humbled,in thofe places is fbewed that 
 their affections were ftirred;as we may fee,e/4ff.i6. in 
 the Jay lor : and of Peter, it is ffaid of his convcrfion, 
 He went out and wept bitter /j:So alfo of thofe, Atl, 2. it 
 is foid,Tbej were pricked in their hearts : for the ground 
 or' their forrow is the convincing of the judgement, 
 which works upon the afkclions;therfore ChriQ: faith, 
 The Spirit jh all come to convince tht world of Jinne, &c. 
 hh t 1 6. 8.The other forrow not ariling from this con- 
 vincing of the judgement, is butapaflion, and fo is 
 (height gone ; this is an sff':clion, and fo is more per- 
 manent although it is ftiiler,as the deeped waters are e- 
 vc r (lilleQ:. And fo much for the fecond queftion. 
 
 The third queftion if , How fhall we know wbithcr 
 thefe forrows of his be true or no ? 
 
 To this I anfwer,Tbere is an Humiliation not deepe 
 enough, ? a Height Humiliation ; snd there is another 
 too deepe, which fo drownes us in forrow that it 
 takes away all hope of falvation, and brings defpaire, 
 fuch was the forrow of ltd as and Achitophel: but the 
 third and true, is an indifferent betweene both : fome- 
 times there may be an humiliation and no grace, as 
 
 P 2 there 
 
 41 
 
 Infmiting thai 
 heart with anf 
 apprchenfion 
 pfGods cuifc. 
 
 Anfw. 
 What forrow 
 is required to 
 rrue humilia- 
 tion. 
 
 Anfw. 
 How to knew 
 true forrow. 
 
4* 
 
 How true Hu 
 miliarion dif- 
 fers from other 
 fotrow. 
 I. 
 In the rife. 
 
 The Dottrine of Humiliations 
 
 2. 
 
 In the conti- 
 nuance. 
 BouponConf, 
 
 a 99. 
 
 Simile* 
 
 fignes 
 
 3 
 
 By the 
 
 and effects 
 
 Coimkion of 
 
 heart, 
 
 1 Heales our 
 
 fins. 
 
 there may be a plowing and no lowing. But true Hu- 
 miliation differs from other forrows thus : 
 
 Firft, in the rice of it : both a godly man and an hy- 
 pocrite may ; firft,be wounded wirh Gods wrath : fc- 
 condly,defire freedome from heil ; but into thegocjy, 
 God doth infti ! lgratiousfeeds,wherby he is humbled 
 for fin as well as hsll,ar,d defires grace as well as mercy; 
 But the hypocrite onely defires mercy and freedome 
 from thefe torments, and therfore when theterrour 
 ceafeth his holineffe and defire of goodnefle ceafetb, 
 and fo bring eafed from the torments, he cares for no 
 morejbutthe godly, he defires to be joyned to Chrift, 
 and to have his lufts mortified. 
 
 Secondly,tn the continuance of itthypocriticall humi- 
 liation may be longer or {horter, but it is never con- 
 ftant,it doth var ifh ; but the true humiliation doth laft 
 all the life long. The humiliation of hypocrites is like 1- 
 ron,which while it js hot in the fire,you may fafhion it 
 which w?y you will>but when it is once our, it is prc- 
 fently ft ffe agaiv.*:fo Pharaoh as long as Gods hand was 
 on him,he wculd let the people go, but as foon as the 
 fire of affliction was re moved, his heart was hardned;fo 
 was Ahab and Saul. But in the true humiliation,God 
 takes away the iron hearr,and gives an heart of flefti,fo 
 that although it may be brawny a litle,yet ftil it is flefty 
 hypocrites fo long onely as they are under the judge- 
 ment are foft,but the heart of the godly is al waies foft. 
 
 Thirdly ,by the (ignes of brokennefle of heart:Now 
 brokennefte of heart, 
 
 1 .Heales our fins. Firft, the beloved, the matter fin, 
 and then all the reft : other humiliation skins over, but 
 cures not;it ftops the ftreame for a while, bat it breaks 
 out again : it may caufe you to make many purpofes 
 to leave the fin;yea,and to leave it a while.bu: you will 
 returne to k againe- wheras if one be truly hum- 
 bled he is ftronger againft that beloved fin than againft 
 ^ny other 3 not but that he hath ftrorg inclinations 
 
 to 
 
The Doftrwe of Humiliation. 
 
 to that fin,but he is more fhye of it,and ftiuns the occa- 
 fions of chat finne>becaufe he hath fully felt the /mart 
 of it, and hath by his humiliation feenc that fin more 
 than any other. Now after the beloved fin is once hea- 
 led,then the other fins will foone be healed;as in a cloth, 
 by wafliing out a deeper ftaine, the fame labour doth 
 waftioutleiTerftains. 
 
 2, It caufcth love of Chrift : So Maty Magdalen , 
 becaufe [he was humbled much, and faw that Chrift 
 had forgiven her much, therefore fhe loved much. 
 So P*»/ 5 who was much humbled, ever exprefled a 
 fervent love to Chrift, as we may fee, Att.ii. 1 3. 
 where he faith, having bin perfwaded by his friends 
 not to go rojerulalem, lam ready not to be bonnd y but 
 alfo to dye for the name of the Lord Jejuni who fhculd 
 fay, I feare nothing, becaufe I care for nothing but 
 Chrift. So alfo, 2 Cor.f .i4.he faith, The love of Chrift 
 conjf rained me : and therfore when by humiliation we 
 fee what Chrift hath done for us,we thinke we can ne« 
 ver do enough for him. 
 
 Now you may know if you love Chrift or nor, by 
 thvfefignes •. 
 
 • Thenrftfignetoknowthe love of Chrift, is obe- 
 diencejHethat loveth Chrift, kcepeth his Comman- 
 dements,and they are not grievous unto him. 
 
 J hefecondfigneis this; If you love him youfhall find 
 in your heart that you love rum,your heart will be car- 
 ried towards him;as I can tell if I love a man, for then 
 my heart is carried towards him. 
 
 The third figne to know the leve of Chrift,is this; It 
 caufwth me to efteemcoffpirituall things,to prize tbzm 
 at an high rate,and other things littk worth : for when 
 a man is foundry humbled, aske him then what he de- 
 fires moft,he will anf wcr Chrift and Grace,and that his 
 corruptions may ceafe in him ; as for outward things, 
 he paffeth not for them : as a man that fees he muft die, 
 he cares for no outward wcalth,take you that,give him 
 only the pardon of his fins. 
 
 F 3 The 
 
 4* 
 
 Simile* 
 
 2 It caufcth 
 love to Chrift. 
 
 Signs to know 
 
 whether wee 
 
 love Chrift or 
 
 no, 
 
 I Obedience. 
 
 a AfFeaion' 
 towards him. 
 
 3 Theh/ch 
 prizing of fpi- 
 ntuali things. 
 
44 _ 
 
 4 Contented- 
 neffewith the 
 meaneft 
 ditiot>. 
 
 con 
 
 "the Dottrine of Humiliation, 
 
 5 Feare of of- 
 fending God 
 
 The fourth figne of the love of Chrift, is this ; Ir 
 maketh hi m content with the meaneft condition. The 
 Prodigall Sonne, when he was humbled, fo he might 
 be in his Fathers houfe he was content; he liked the 
 meaneft condition, even to be a Servant; I am unwor- 
 thy to be thy Sonne, make we as one of thy hired Servant f y 
 Luk. 15.21. So Pan!) after he was humbled, thought 
 himfelfe unworthy for the Saints company, and that 
 not for a fie only, but even ever after he ftill cries our, 
 / am unworthy to be an Apoftle. Thus 7v\?sw*,returning 
 home to her Country, faid,^ went outfall y a.nd yet had 
 nothing but her felfc 3 Sons and Husband; foe accounted 
 any thing too much for her. If a man once come to be 
 verily perlwaded that he is worthy to be deftroyed,he 
 can with patience beare any lofles and crofTesjfor thefe 
 are nothing to death,which he knows hehathdefervedj 
 therfore what impatience foever thou haft,fo much art 
 thou fliort of true humiliation. 
 
 The fifth figne to know we love Chrift, is this; it 
 makes us fearfull of offending God : tendcrnefle of 
 confeience is ever according to the mcafure of true 
 humiliation; for by how much the more we are hum- 
 bled,by fo much do we feare to offend (Sod.and labour 
 to walke obediently unto him,//* 66.2. the Lord faith, 
 To him will I looke that u poore and of a contrite jpirit, 
 
 I and trembleth at my Word:\{ thou art of a contrite heart, 
 thou wilt tremble at his words ;that is ,at his Com man- 
 dements ;fuch an one feares to breake any Comman- 
 dement,he is fenfible of the leaft (in : iHcnce it is, that 
 Pmz.28.14. feare is oppofed to hardncfle of heart, 
 Happy is the man thatfeareth alrt>av y but he thzt hardntth 
 his heart Jhall falling mi/chufe : Now the oppofite to 
 hardnefle,is broket nefle of heart,but feare is oppofed 
 to it,becauie it is a figne of brokenneffe of heart. Now 
 this fearfullnefle ftands in two things : 
 
 I. In a facility to be convicted of any fin ; for he that 
 is not thus broken in heart, ftands out with God, and ] 
 will not yeeld unto him, 
 2. In 
 
The Doftrme of Humiliation. 
 
 1 45 
 
 2. In a feare to offend God ; for when he is once 
 convinced, he labours to do according to his know- 
 ledge;and then is afraid to difpleafe God,either : 
 
 i. In committing the leaft fin; as Mofes would 
 not leave the leaft hoofe behind him ; and as lob 
 feared left bis Somes Should have finned in heart Job 
 1 , 4.He was fo truly humbled, that he would not 
 Sacrifice for his owne fins only, but even for his 
 SDnnes alfo,and that the leaft,the thoughts of their 
 heart:?. 
 
 3. In omitting the leaft good duty, or doing it for- 
 mally; which thing the hypocrite cannot doe, 
 becaufe he hath not this tenderneffe of conicience. 
 
 The fixth fignc of the love of Chrift, is this ; It 
 makes Gods Word fvveet unto us;as it was to David, 
 Sweeter then the honj or the hony combe : Crumraes are 
 fvveet to an hungry man . fo if a man hunger after the 
 Gofpell it will befvpeet unto him. Irdeed,if the Word 
 be fwectned with humane Eloquence,k may be fvveet 
 fo one that is carnall (for fo it is pleafing to nature,) but 
 if the purer it is,and the more it is feparated from thofe 
 gawdy flower* ;tf the more piercing it is, the fweeter 
 it is to us,th?n it is a figneofa broken heart ; for it is a 
 reproach to thofe that have not a broken heart, and fo 
 it cannot be fweer.as we may fee,/*r. 6\io. where the 
 Lord faith, Beho/d>t heir ear e U fincircumcifedy and they 
 cannot hcarkembehoUjhe Word of the Lord is unto them 
 a reproachjhey have no delight tnit. And again,the Pro- 
 phet faith, ler. 15,1 6. Thy Words were founded I did eat 
 them^andthy Wordrvas unto me the joy and rejoycing of 
 mlneheart:\t is joy and re/oycing to thofe that have a 
 broken heart,as the Prophet had may, the fharper it is t 
 the more they delight in it. 
 
 The feventhfigneofour love to Chrift, is this; It 
 caufeth meekneffe of fpirit, The Sptrit that dwe/ieth 
 in hs (before we are humbled ) lufteth after envy, lam. 
 4 5 . now every naturall man is fo ; but he that is of a 
 
 broken 
 
 6 The (lading 
 of fweetntfle 
 in the Word of 
 
 God. 
 
 7 Meckncfie 
 of/pint^ £| 
 
1 4 6 
 
 'the Dottrim of Humiliation. 
 
 Ohje£t. 
 
 Humiliation 
 changeth our 
 
 natuie. 
 
 £*fftk* 4- 
 
 Anf*. 
 
 The difference 
 of humiliation 
 in one well e« 
 ducated and a 
 oroile (inner. 
 
 o 
 
 I broken heart envieth not,be fpends his anger on him- 
 ) felf,and looks to his own offences fo much, that he re- 
 gards not others. 
 
 But fome man will here be ready to objeft and fay, 
 My nature is hafty,and I cannot fupprefle it. 
 
 To this I anfwer, It is true,every one by nature is a 
 Lionjbut grace when that comes jt turns us into Jambs 
 and meek fheep,£»^ ,3 4. Tohn cries in the Wildernes, 
 Prepare the way of the LorJ,&c.but how ? by humility; 
 Every high CMoptntaine and Hill ft ail be digged downe y 
 and the crooked [hall he madeflraight y and the rough waits 
 /ball be made f moot h\ Humility, which 'prepareth for 
 Chrift,diggethdowne thofe high Mountaines,and ma- 
 keth plain thofe rough waies.I deny not but that fome- 
 times Gods Child may have a paflion of anger; yet the 
 peace of God rules in his heart, although that fome- 
 timesbrcaksoutasarebell } but it dwels not in him: 
 Chrift is meekeand fo are all his. And fo much for the 
 third queftion. 
 
 Now to proceed further in the explication of humi- 
 liation,, and come to the fourth queftion, which is 
 this. 
 
 Whether this humiliation muft be in all men,as wel 
 in thofe which are well educated, and have fallen into 
 no grotfe fins,as in others ? 
 
 J anfwer, yes ; it muft be in all, even this great Hu- 
 miliation here fpoken of,els let them go never fo farrc, 
 they will in the end fall away : and that is the very 
 reafon why fo many Prof efTors,that have given up their 
 name to follow Chrift,fall a way,bccaufe they were ne- 
 ver humbled foundly for (in. 
 
 Yet there is this difference betwixt the humiliation 
 of one brought up wcll,and a grofle firmer. 
 
 1 .The filth of fin is not fo fuddenly revealed to thofe 
 that have bin well brought up, and have fame know- I 
 ledge, and therfore they are not ^fo fuddenly fmitten, ! 
 as to thofe that lived in ignorance all their life long : j 
 
 thofe ; 
 
\7 
 
 The Doctrine of Humiliation, 
 
 jthofe that have a light on the fuiden, itprefently ama- 
 | zech them ; even fo God ftrikes down fuddenly the 
 
 grofTc (inner and amazes him with a more violent for- 
 
 row and humiliation,than he doth the other. 
 3, The / )y is no: fo ludden,nor flafliing,nor fenfible in 
 
 him that hath more kno wledge;rbe medicine is known 
 ( to him as foon as the wound : he knows Chrift a Savi- 
 I our offcred up for all that are wounded for fin, and fo 
 ; as foon as he feels the wound,he applies the medicine ; 
 
 fo is not his trouble fo irkfome, neither being delivc- 
 j red hath he fuch fenfible joy : For inftance, Suppofc a 
 ! man be in the way wounded among thecves, andal- 
 i moft killed, fo that he faw no mcanes of life ; if one, 
 I a friend of his, on the iudden (heuld ft ep forth and help 
 ' him,he would be more fenfible of it, than fuch an one 
 | as knowing before he fhall be robbed, getteth com- 
 pany to go with him, and fo efcapeth the danger. And 
 fo much for the fourth qneftion. 
 
 The fifth qu:ftion is this; Wh3t is the leaft degree of £>ueftion 5 
 Humiliation that mull be in one that will be fa ved ? 
 
 I anfwer, it is fo much as will bring us home to 
 Chrift; that is, frmuch as will make us apprehend 
 fin to be the greateft evill in the world, and Chrift 
 to bs the greateft good : fo much as will enable us to 
 make fin our chiercft for row, and Chrift our chiefeft 
 joy : when we do fo,then whatfotvtt is effred we neg- 
 lect for Chrift,and preferre him. Thence is it that the 
 Churches arc (aid torejojee In Chrift rvhhjoj nnft>e*k*ble 
 and glorious a P*r.i.8.For when we apprehend Cm to 
 be the greareft evi l s and by Chrift to be freed from it, 
 wemuftneedsrepyce anfpeakably. For we are to 
 know that our cenverfation confifts in three things: 
 
 1 Jn being foundly humb!ed,fo that we fee fin to be 
 the greateft evill in the world. 
 
 2 In ftedfallly laying hold of drift and beleeving 
 in him,fo that we will not part with him for any thing 
 in the world. 
 
 __ G 3. In 
 
 Anfw. 
 The leaf* de- 
 gree of humi- 
 liation will 
 make u* count 
 fin the greateft 
 erill , Chrift 
 the greateft 
 good, 
 
 A mans 
 verfation 
 
 con- 
 con ■ 
 
 fiftem three 
 
 things. 
 
\ 48 
 
 The Doftrine of Humiliation. 
 
 Anfw. 
 
 The Law the 
 onely meanes 
 of humiliation 
 
 Ob'jcft. 
 Anfw. 
 
 3. Inanewneffeof life, walking in obedience to 
 all his Commandements : and therfore Chrift faith, 
 lob. 16. He nill fend the Comforter tc convince the world 
 "cf/inne ar.d right ecu fneffe : fird, to humble for fin • 
 and in this alfo there are degrees; for here one may 
 be humbled more then another, and fb third after 
 Chndmore; but the more we are humble ?, the bet- 
 ter we are humbled j it is a dgne Cod hath a greater 
 worketodoby us, when we are thus humbled: I: 
 is a great fmlt in u; that we are prone to thinke that 
 j we are humbled enough, and that our humiliation at 
 'our firftconverfion was enough ; No (beloved^ cur 
 i humiliation mud not be like a Land- flood rhac runs 
 ! but for a little time, but like a fprirg running ccnrir.u- 
 jalf y • for all degrees in grace, depending on God, mor- 
 (tification of our lufts,d^. depends on the degrees of our 
 'humiliation ;and he that is the mod humbled, would be 
 J much more if he faw himUlf co be the better. And fo 
 J much for the fifth qucftion . 
 
 The fixth queftion is this.How Aral: we come to be 
 thus humbled ? 
 
 J anfwer,by the Law ; for though the u hole scl of 
 our humiliation is wrought by the Law and the Gof- 
 pell, Rcm.6. yet that humiliation which J now urce 
 is that legali humiliation uhich is wrought by the 
 Law: by the Law, I meanc not orJy the ten Com- 
 mandements, but the rectitude cf cur perfons to the 
 whole Scripture, which is the expcfition of them.* Fird 
 confider theribrehow much perfection Gods Word 
 requiretlyhen how iliort you ccme of that p erfeftion- 
 this is 01 ,em: ans. 
 I,but fome man will be ready to fay ; I have donewhat 
 I cculd,and yet j am not humbled. 
 
 TothisIanfwcr,itisnor the Law alore that muft 
 humble us, bur it iruft be j.oyncd with the fpirit of 
 bondage; for as to make theGofpell tffrcTuall, there 
 is required the fpirit of confbla. ion, andafaiih to be- 
 lieve 
 
~-\ 
 
 The Dottrine of Humiliation, 
 
 49 
 
 lieve it • fo to make the Law c fTccluall, there is requi- 
 red the fpirit of bondage, and faith proportionable. 
 The fpirit of bondage is that which enlightneth us to 
 fee the bondage wherin we are by reafon ofourfinsi* 
 and then is required a faith to believe the threats a- 
 gainft thofe fins 3 for Faith is required to believe 
 Gods threats as well as his promiics; faith in the 
 generall being nothing but a lifting us up to fee what 
 naure cannot : for when the unclean perfon is threat- 
 ned,he is not moved,bccaufe he believes not. 
 
 But here fome man will be ready to object and fay, 
 Afflictions often humble us, thcrfore it is not the Law 
 that doth k. 
 
 To this J anfwer,Affliclions 3 as the Plow,makc way, 
 butitisthef:ed of the Law fown in our hearts that 
 mull hamble us : indeed thofe notions which they had 
 before arc in afflictions made to feem otherwife thau 
 before : but we mud take heed that afflictions caufe not 
 worldly forrow, for that is the applying of the corro- 
 (ive to a whole place. 
 
 Now you mnft know that there is an extraordinary 
 humiliation which God at fome times works in fome 
 men;we urge not to that, ( God. works that in whom 
 j he pleafetrCand intended! to make extraordinary) we 
 urge to the ordinary humiliation. Now the means to 
 attain that,are thefe f{vQ : 
 
 The firlt means to attain humiliation,is,To^nter in- 
 to a ferious conn" deration of our eftate,as the Prodigall 
 Son did; he is faid,Z>. 15. to come to himfelfe ,and confi- 
 der that his father had enough and he ftarved,So every 
 one of us fhculd do ; con(lder, 
 
 Firft,thc greatnes of thy (ins in particular, and make 
 Catalogues of them. 
 
 And than fecondlyjet our acTuall fins lead us to our 
 corrupt heart, which is the root of all. So God dealt 
 with the children of Ifrael, Dent. 8.a, where it is 
 fait \God led them fourty years in the wilder* c ft > to hum- 
 
 G 2 hie 
 
 The fpirit of 
 bondagewhat, 
 and why rei 
 quired to hu- 
 
 imitation. 
 
 Objetl, 
 
 Anfa. 
 Hew afflidr 
 ons and the 
 Law concuite 
 to humiliation 
 
 Five means to 
 humiliation. 
 1 Meanes, to 
 conlidcr our 
 efUtcs. 
 
5* 
 
 The Doftrwe of Humiliation. 
 
 2 Meancs, to 
 lufizv lor row 
 to abide on us. 
 
 hie them y and to prove them,a»l to know what was in their 
 
 hearts&c. He himfeif knew it well enough,butby 
 their fins he would imke it known to themielves and 
 
 ^thers.So alfo God dealt vjithHtvckiaSyiChr 0.12.31. 
 where it is {d\d % God It ft him, to try him, and to know all 
 that was in his heart ,Hcz,sck$ah ha i a proud heart, and 
 God left him to himfeif, not that God might know 
 what was in his hegrr 3 but that he himfeif might know. 
 So GodcelstbcIfraelites,E*^.35.j 1. Tejhallremem- 
 ber your owne evill waits, and your d'Angi that were net 
 geoJ 3 and Jball loath your ft he s in your owne fight for your 
 iniquity ,&c. 
 
 Thirdly, Having thus confirmed your fins, con- 
 fider Gods wrath,and the certainty of v; the wrath of a 
 King is the meflen ,er of death, what then is tie wrath 
 of Almighty God ? Even as the power of God is more 
 than the power of man,fo is his wrath alio : as lor.g as 
 he lives,io long will he punifh thee in hell.The confede- 
 ration of this made Mofes break out,P/*/.po. and fay. 
 Who knows the power of his wrath i Paul is in great hea- 
 vineffe for the Jews, Rom p. And as God fhe wed his 
 almighty power in making of man, fowill he in de- 
 ftroying and punifhinp. And this wrath of his fhall fall 
 upon the moll (enfiblepart of man, viz,, the foul, which 
 as it is capable ot the greatest mealure of joy,fo is it ca- 
 
 I pable of the greatcft meafure of grief. W bat is God but 
 infinite ? what is his wrath but infinite ? under it thou 
 
 \ fhalt mod wifh for death,whicb now thou molt fearelf . 
 Thefecond meancs to obraine Humiliation, is to 
 flay a great while on this confideration, to f'..ffjr for- 
 row to abide on our hearts • for it is the oft and fcrious 
 confederation that eff.ds this : and therfore we may 
 learne fome thing from Satan, when he would drive a 
 man to defpaire, he oft puts thou ;hts of Gods wrath 
 due unto our finncs into our minds, he holds the ob- j 
 JeCr. clofe unto our minds , and fo letteth us think of i 
 nothing els J tilths frequent and fcrious confederation [ 
 
 of) 
 
The Dcflrwe of Humiliation, 
 
 ofthefe things that humbkth us 2 This was that that 
 humbled Dazid,F/a/.^ I >My Jin wot aire ay e$ before me : 
 So 7^w,4,8, Clesyife your bar.ds ye fnnerj 3 and phrifie 
 ywr hearts ye double-minded: How is that done ? ver. 
 p. Be fiffliftedand mourne ; all waverin^ncfk and infte- 
 bility comes from the corruption of the hcart,and thcr- 
 foredeanfethat;and the way to ckanfe that is tote 
 humbled ; and the way to be bubbled, istoiecjueflcr 
 your felf from all carnal! mirth(thcugh els lawfuii)and 
 ftay on thefe corfidcrationp. 
 
 The third means is this;It you cannot fee fin in it felf, 
 labour to fee it in his effete. Ml rniferies which you feej 
 in your felf,or know in others,are the fruits of k $ and 
 this will make you fay, it is a bitter thing to fin;fo Peter 
 in his 2.Epiftle and 2.Chapter,by this effccT: aggravates 
 fin 3 where he fnews it was for fin that the Angels were 
 thrown down into hell, that the old world was drow- 
 ned,that Sodeme and Cfomorrab were deftroyed. 
 
 The foii-th meanes to attsine humiliation , is to 
 make thefe evils prefent before you by faith : as in an 
 opticke glatTe, thole things which are a farre off will 
 feeme neare to thofe that look in it ; fo thefe by faith 
 fliculd feem at the very doore : it may be the not con- 
 fide rirg themes prefent, make* them not affccTyou; 
 for what is a farre off, although it be in it felf fearfull, 
 yet is not feared,as death, &c. therfore fet hell before 
 ycur eyes,and fee it as prefent before you. 
 Make prefent unto yoei thefe twothings : 
 1 . All fins pafi :a thing that is paQ us will feem fmali 
 unto us though it be as great as ever it was before, ar.d 
 fo do our fins to us ; wcufually do as men that .leave 
 fomethi'ng behind them,when they are farre gone,tbey 
 think ic is but a lhle,and therfore they will not return 
 for it ; fo we being farre efffrom our fins, they feeme 
 1 litle unto us,but we mud remember the day of our ini- 
 ! quity. Let us therefore make our finnes pre- 
 I fenr, God he efieemes rhem as great as ever they 
 
 G 3 were, 
 
 51 
 
 3 Means.to fee 
 (in in its effect" 
 
 4 Mcanes, toi 
 rrake thefe c. ! 
 vjls prefent b) 
 faith. 
 
 Two things 
 ought to be 
 prefent before 
 
 us. 
 
5* 
 
 f Meanes. 
 
 To take heed 
 affniks. 
 
 Sight 
 
 (Lifts 
 ^/hereby men 
 chink to keepe 
 >ffjudgements 
 i. Civility. 
 
 The Dottriw of Humiliation. 
 
 i F >rmll 
 rctformance 
 
 >f holy dutkS 
 
 were,let us dofoth:rfore,letthem feem abhominable 
 unto us:thus did Ub poflefle the fins of his youth. 
 
 2 Things future, as Gods Judgements, which are 
 nearcathand, and lyeatthedoore, as God fa cs to 
 Cain, although they feeme to m a farre off? But this is 
 Satans cunning to deceive us ; he is as a Painter, who 
 by the collufion of colours, makes things feem far off 
 which arc nigh ; fo he makes Gods wrath which lyes 
 ac our doore,feem a farre off, when as it may be it will 
 light on us the next day. 
 
 The fifth meanes to attainc humiliation, is, To take 
 heed of all fuch falfe fnifts, wherbyyou imyfem to 
 keep offthe blow of Gods Law from lighting on ycu: 
 we are never moved with theie confideratious untill 
 all ftiifts are removedjfo that we fee nothing but death, 
 and then we tremble. 
 
 The fliif ts by which men think to keep offthe blow 
 of Gods judgements, and fo with-hold themfelves 
 from being humbled,are thefe eight: 
 
 i Civility ; this G!o-worm of civility io glittereth 
 in the dark,that we think it to be a true (park of grace, 1 
 but where the fpirit fhines we fliall find it falfe.- and as 1 
 the Divell deludeth Witches, in giving th-m leaves in 
 ftead of (liver and gola-fo doth he deale with thee here, j 
 . for except there be a lupernaturall frame of thy heart, ' 
 there is not caufe of comfort notwithtanding all thy 
 civility: and therfore thou muit be fure to have fome- 
 thing in thee more than nature, for civility will not 
 bring to Heaven. 
 
 * Formall performance of holy duties ; as praying, 
 reading 3 &c.thatpufT; men up.and keeps them from hu- 
 miliation. If you either omitted them altogether, than 
 your confeience would check you; or performed them 
 well,then your heart would be bettered,and youw uld 
 be humblei'but this formall doing of tbrm, keeps the 
 heart dead 2nd fendes. Re member tberf ore that no Sa- ' 
 crifice is acceptable to Go J ,but that that comes from a 
 Broken heart ,Pf. jr. 3 . 7 he 
 
The Dottrine of Humiliation, 
 
 j. Badneflc o( 
 nature. 
 Two cautions 
 I. 
 
 2. 
 
 4,G ocis mc icy 
 
 3. The fradneffe of your nature ; you u ould do bet- 
 ter, but your nature is f o bad,that ycu cannot. But re- 
 member, firft, That that aggravates your fin, and 
 God Ikes ycutheworfe for that, and will the haid- 
 Ifer pardon you ; even as we our (elves, are readied to 
 pardon an cffcnce in a good nature. Secondly, your 
 (elf is the caufe of the badnes of your nature :God gave 
 you in Adtma good nature,but ycuhaveioft it,and iince 
 by many fins have made it work by far. 
 
 4 Go is mercy :hc is merciful! tber fore you will not 
 feare;tut what it he be merciful!,he cals not thee thou 
 art not burdened with thy fins,be ca's only fucb, Come 
 ftr.to me all ye that are heavy laden, and I wiU eafe \ou 
 What had thou to do with mercy, which feed not 
 thy mifery ? thou halt no part in ir, as Iehtt laid to &*** 
 Bel. 
 
 5 The making conference of many things, fo Herod 
 did miny things after hhns preaching ; fo the Gentiles 
 did by nature the things con ained in the Law, yet 
 were without God, Rom. 2. but there is no Example 
 like unto that of Ama^ia.2 Chro .2% .2.he didthat which 
 was right in the fight of the Lord for a \<dftg time, bat not 
 with aperfett heart. One may make confeience of pray- 
 ing in private,and of doing mar.y good duties, and yet! 
 have no true grace.but do all c ut of a naturali confuence , ; 
 forfeareof punifliment. 
 
 6 Bfcsufe Judgements come not fwiftly, and are; 6, The delay 
 not fpeedily executed, Minifters threaten but theyUf executing 
 feele nothing : But we muft know,that the IcfTc affli- 
 ctions we have had,the more are behind • ani I know 
 not a more miferabte condition than this is ; it is a moil 
 dangerous (igne thou art ordained to death, when thou 
 art thus let alone unpunifht : As we ufe to fay, when 
 men arc frequently fick there is no danger of de«th,but 
 when they never I 2ve bin fick, and at length fall in- 
 to h, it is very dangerous ; fq it U to be feared, that 
 when once God begins with thee,he will make an end, 
 
 as 
 
 n 
 
 ?. TV making 
 confeience of 
 many things 
 
 dhi 
 
 Sirr.Ue* 
 
54 
 
 TbeDottrine of Humiliation. 
 
 7. A falfe opi 
 nion of their e- 
 ftates. 
 
 Three cautions 
 I. 
 
 8 An opinion 
 that fome 
 ftouid be holy 
 and not all. 
 
 Vfe 
 
 as he thrcatned to Hophny and Phweas-Jnz will foflrike, ' 
 that he will not ftrike twice : fo that nothing can be I 
 worfcthan for a fmrer to go on without trouble. 
 
 7, Men judge their elhtes and fins in a falfe ballance 1 
 ofopioionmoneffay they)think ill of them, but a few 
 that are more prcciie than wife But consider : 
 
 I* That Minifters are only the men by whomyec j 
 beleeve,uot whom ye ftiould beleevc: take our words 
 but fo far forth as they are prooved unto you by Scrip • 
 ture;and if they be true,then (although few be of that 
 mind,yet) you ought to believe them. 
 a.Conftder whither the latitude of religion wich thou 
 (hcke(iunto,andhopeG:tobefavedby Will ferve thee 
 on thy death-bed,and at the day of judgemenr. 
 
 3. Confider that it is the part of holy men, and of 
 noneelfe, todifcerne which are the wayes of God: 
 every one is to be believed in his owne att, therfore 
 believe them. 
 
 Menthinkethatitconcernes only fome to be ho- 
 ly, as Mini(ters,<^r.and not all. I will anfwer fuch with 
 the faying of Wi(dome y The way ofgod/inejfe is too high \ 
 for afoole : If thou wert wife, thou wouldcft thinke it ! 
 concerned thee alfo. 
 
 Now I befcech you (Brethren J humble your felves, 
 and fo much the rather, becaufe now the time and 
 neceflity of the Church requires it, now while fhe is 
 thus in her Mourning-gown fcek not after your profits 
 and pleafures,drink not Wine in Bowles, ufe not now 
 the liberties that other wife lawfully you might ; Re- 
 member tr at faying ofVriah^ Sam. 1 1 . 1 1 . The Arke 
 *nd Ifrael 4nd Indah abide in Tents, and my Lord hah, 
 and the Servants of my Lord are encamped in the open 
 fie /ds,fha/l I then goe into my houfe to eat and drink** * n ^ 
 to lye with my wife, &c. And do as ^.iniei did, Chap, p , 
 Now praftiie all the parts of Humi iation, now Gods 
 Church needeth i: ; although you ycur {elves were 
 Free, yet humble your felves for the fus of others ; 
 
 con- 
 
Mercytobefouni in Chritt. 
 
 continually pray to God for them. Remember what 
 | God thrcatneth to thofe Ifa.ii, 1 2.that when he called 
 to moLirning/.hey followed their pleafure; he faith, 
 He will not forget it to the death : fo Ifa % 66^< God is 
 angry with all that neglect "his duty, and will not be 
 (tared up to perrorme it • but thofe that do call on 
 him he will heare. The unrighteous Jxdge y L*^i$.was 
 overcome by importunity, and then much more will 
 God : if we humble our ft Ives as Mordecay y £fter 4. 1 4. 
 concluded excellently ,7 heir deliverance (hall at if e from 
 another place • fo may we ; then certainly the Church 
 (hall ftand, and Antichrilt fliall fall, as a Mill (lone in- 
 to the Sea, never to rife up again. I grant he may rage ! 
 very farre, he hath raged farre already, and how farre I 
 more he fhall rage, God only knows ; yet in the end, ] 
 certain it is he ftiali fall, and the Church fhall (land. Let \ 
 us all therfore be hum': led,you which have not yet be- | 
 gun this humiliation,now begin^and ye which have be- 
 gun,be(tedfa(ttherin, knowing that your labour (hall 
 not be in vain in the Lord. 
 
 The next thing to be fhe wed after this doctrine, that 
 we are deadinfinnejs the means of recovering our life, 
 and that is by ChnTt,as it is in the Text (yott hath he 
 patched that were dcadrf-c.) He, that is, Chritl hath 
 done it.Hence learn this do&rin of comfort, as a refre- 
 shing cordiall next after the bitter potion of humilia- 
 tion. That: 
 
 Whofoever vcW come to Chrift y may come and find mer- 
 cy ,Rev 2 2.1 7 whofoever wiUJet him tafte of the waters 
 of life freely .Here I will (hew : 
 
 i . What is meant by will (whofoever will) that is, he 
 that will receive Chtift with all his conditions, to be 
 his Lord^nd his Ruler,&c. Whofoever will thus take 
 Chrift he may.if we would takcChriii before we were 
 humbled we migbt,but till we be humbled we will not 
 take him. It is Chriftthat gives life, but till we be 
 hungry we will not take him and eat him : The Sunne 
 
 H enlightneth, 
 
 55 
 
 'DoBrine 3, 
 
 I Things in 
 thedoftrine. 
 1 Taking of 
 Chrift. 
 
\ J* 
 
 Mercy to be found in Cbrifl. 
 
 Simile. 
 
 i Laying 
 ofhim. 
 
 Smile* 
 
 hold 
 
 3 All may 
 come and 
 him, 
 
 take 
 
 The grounds 
 of the Do&iin 
 generally, 
 i Other w.fe 
 no ground of 
 our Faith. 
 
 enlightnetb,but the window lets ic in jChrifi gives life, 
 but our hwgr ing after him makes us cac him, which we 
 will not do uutill we be bumbled. 
 
 2. May come to Chrlji~\ that is, receive him, and 
 believe in him 5 it is but laying hold or him when he 
 fees he mutt peri(h,as a man. that is falling into the Sea, 
 cads himfelf on a Rcck,and there will lye and reft ; fo 
 we feeing we malt perifli without him; we clip told 
 onhim,ani will notkave him for an* perfection or 
 pleafure. 
 
 5. whofoever rvilT] It is generally propounded ; for 
 Chrift is a common FGuntaine,he that will may come $ 
 As Iob.y.ij. If any man thir[?,let him come unto me 
 ani drink*: hethat beleevethin me, as faith the Scrip- 
 ture, out of his belly fhall flow Living Waters : and a- 
 gain,/<7&.3.l6. God. gave his only begotten Sonne y that 
 whofoever beleeveth in him, fhould not peri/h, but have 
 everlafting life. As the old Adam was a common root 
 of fin anddamnation;fo is Chrift the fccond sAdam, of 
 grace and faivation : as at the year of Jubilee, when the 
 trumpet founded, whofoever would might go free,buc 
 if any would be foflavifh a^ to ferve they might ; fo 
 now to Chrid^now he calleth,whofoever will, may go 
 free and be deliveredput if there be any fo flavifh min- 
 ded as to ft ay, they may. 
 
 The grou' ds of this Doclrire why I thus generally 
 deliver k,arethefe. 
 
 i. Becaufe el there were no ground of our faith ; 
 
 I Faith muft have a ground of Scripture , and the 
 
 Scripture makes no particular promife to any man; 
 
 it faith not , thou Thomas, or thou lohn [halt be 
 
 faved, but it faith, Whofoever will, let him come, and 
 
 the ftrcngth 
 
 but 
 of 
 
 i Faith is a. 
 bout things 
 thatarc. 
 
 dtinke freely of the water of life : Then we fay 
 I will ; thsrfore on this ground is 
 fakhjthat whofoever will may come. 
 
 2. B'-caufe faith tiabout things that are; faith prc- 
 'uppofeth his object : God gives the generall pro- 
 mi fe, 
 
Mercy to be found in CbriSl* 
 
 nv.fc^rvhofcever will bzlieve fhallbefa ved.Jbis is the ob- 
 jt cl of faith, this premifed the faith followeth; and is 
 the caufe of all the coniequences, as that Chrift is mine, 
 Iamfan&ined* juftified, &c. thefe follow faiih, but 
 the object is before, viz, that whofoever will 'come 
 to Chrift, may.- as, if I bel. eve the world is created, 
 then it muft firft be created ; r o if I beleeve J (hall be fa- 
 vzdftfl go to Chrift, then I mult firft have this, for to 
 believe, tha: whofoever will come to Chrift may come, 
 
 To exhort fo many a^ are bumbled for fin, and fee 
 what need they have of Chrift, to come to him to be 
 quickned ; the Fountaine is oper.ed, fo that, be thy 
 fins never fo many, or great, however committed, 
 of knowledge,afrer many vowes or covenants, yet if 
 thou ait fo touched and humbled for thy fins, that 
 thou truly thirfteft after Chrift , if thou wiit take 
 hi. r, thou maift, To thefe only that are humbled is 
 this wi e Doore of comfort opened ; art thou but 
 humbled, let thy fin be never fo great, fuppofe it be 
 ofmurthcr, undeannefte,&Ci let them be aggravated 
 with all the circumftances, yet if thou canft be but 
 humbled, and then lay hold on Chrift, thou mayeft. 
 Reacie, i C or * 6 ^^ See what great fins thofe were, 
 how can you ^ame greater? Neither Fornicator, nor Ido- 
 later, nor adulterer, nor effeminate, nor abufers of them- 
 felves with mankmd,nor theeves, nor covetous, nor drun- 
 kards, norrevilers, nor extortioners, fbali inherit the 
 KingdomeofGod, (jAndfuchvoerefomeofyou: butyee 
 are wafyed^ but ye are fanBifiecl, bat ye are jiislified^c, 
 Nay^uppofeyouhavenotonefotofholineflc, nor of 
 godly iorrow,yet do but take Chrift, and he is thine. 
 Tolookefor forrowandholintfie before thou takeft 
 Chrift, h to looke for life before the foul. Therfore 
 do hue take him and he is thine : for, 
 
 i The promife is free without any conditionjlf god- 
 lyforrowand grace were required, it were not free; 
 godly forrow and grace follows faith, but are not re- 
 
 V 
 
 Vfe 
 
 quire 
 
 dbciore 
 
 H 
 
 r>e 
 
58 
 
 Mercy to be found in Cbrift< 
 
 Ob)e& % 
 
 Anfr*. 
 Every one 
 would take 
 Chrift as a 
 Saviour, but 
 not as a Lord 
 
 Simile* 
 
 Chnft gives 
 whom hee 
 quickneth a 
 three-fold life. 
 
 2. Thepromifc is gcnzrzWyMattb.i 6 .i6 .6 -oe ye unto 
 all the world, and preach the Goffjeii to every creature: If 
 therforc there be any poore foul touched with his firs, 
 fo as he will do or fuffer any thing for Chrift, to him I 
 fpeak comfort,to him Chrift doth belong, thou maieft 
 have Chrift if thou wilt. 
 
 But fome man will here be ready to cb/ecl: and fay, 
 Then every one will take him. 
 
 To this J anfwer, Every one would take him for a 
 
 Saviour, but there be conditions following after, 
 
 though not going before faith : if you beleeve he is 
 
 your Saviour, you mufthcleeve he is your Lord, you 
 
 muft ferve him in all his commands, and leave all 
 
 (yourfinnes, which none will do, untill they fee that 
 
 j without him they cannot but perifti ; and none but 
 
 Ithey will take him, whom, when they have taken 
 
 jhim,he defcendeth into them and quickneth them,and 
 
 (animates them, and makes them like himf^lfe. As fire 
 
 doth iron, to have the fame qualities which fire hath^al- 
 
 though not the fame degrees. Thus when a man,hum- 
 
 bledforfin, longeth after Chrift, and receives him, 
 
 Chrift enters into him, and gives him a threefold life - 
 
 i . The life of guilt lefneffe, by which we are free from 
 
 the guilt of fin. a.The life of grace. 3-Thelifeof joy. 
 
 Thus he quickneth thofe which are dead in trejpujfes and 
 
 fins. Hitherto of the firft verfe, wc come now to the 
 
 fecond. 
 
 CON- 
 
;-v rf&jfg.^^ *&< ^ - ^ ^ ^ -?, j ^^ | yg* 
 
 * V V v * v y t 
 
 59 
 
 CONTINUANCE 
 
 Ftcr the Apoftle bad prooved thefe E- 
 phefians, to whom he writes, to be dead 
 in trejpajfes andfinnes • here in the next 
 verfe, he proceeds to confirme his Do- 
 drine, by prooving them to be dead 
 men from the figncs of death, which are three : That 
 tbey ve Allied : 
 
 I. According to thecov.rfe of the world i 
 2 « According to the prince of the aire : 
 3. In the I* ft s oftheflefb. 
 
 1 hefe are the guides, by whom they were led, the 
 world, theflsfli and the Divell : uhere fuch guides 
 lead a rmn,he is like to run a good coarfe. 
 
 Now the point of Doctrine that arifeth from the 
 firft of thefe, is : 
 
 That whofocver walketh in any courfe offinne>U a dead 
 man.andthechilde cf vprath : that is, it there be any 
 ruling Iiift in a man, fothat he folic wes ir,and it com* 
 mandeth hinuhac man is in the eftate of condemnation. 
 
 H 3 This 
 
 IN SINNE D A N- 
 
 GEROVS, 
 
 E r H E S.2. V E 
 Where 
 
 aire y thejpiritthatnowruUthinthe children of dtjo 
 bedience y &c. 
 
 £ T H E S.2. V E R S,2, 
 tin in times pajl yee walked according to the courfe \ 
 his world y acccrding to the prince of the power of the \ 
 
 7)ocl, 
 
 one 1, 
 
6o 
 
 The Do&rinj 
 
 proved by 
 Sciipcure. 
 
 ContittUM c e infinite d. mgeYoas. 
 
 This is plain, Rom 8.1. There is no condemnation to 
 thofc that are in fcHrift Iefus, who w&lke net after the 
 fle/b but after the fair it. If there be no condemnation 
 to thole which waLke after the Spirit; then certain- 
 ly there is condemnation to thofc which walk after 
 the flefh : So likewife,Z?cw*<5. i 4. Sinne hath no domi- 
 nion ever you, for y oh are not under the Liw> but undo 
 grace ; that is, if (in hath but dominion over you, 
 then were ycu in the eftate of death: if bt7t any lufl 
 hath dominion over you, io that you muft yeeld obe- 
 dience to it, you are not in the eftate of grace, but of 
 damnation ; and the reafon hereof isjvtrfe 1 8. becaufe 
 youarethefervantsofftnne,(for hi* ferv&nts yo:i art 
 whom joh obey) Suppofc you have but any one p edo- 
 minant fin, it is enough to da mne thee. There are 
 fomethat can deny the fin ofluft, but for to leave 
 their company, that they cannot do- Again, fomc 
 can leave their company, but by no meanes will part 
 with the fin of luft; fome can pare with both ; but 
 for their riches, they will not part with a penny;and 
 fo for ocher particulars, many will be content to part 
 withfomeof their fins, but one is fo fweet, that 
 they will not part with it. But let all uich know,mat 
 if they have but any one fin to rule and reigne io in 
 them, that th y muft needs cbey it ; if it be fo fweet 
 unto them, that they cannot leave it, they are in the 
 eftate of condemnation ; yea, if they continue but in 
 any one knowne Cm, for there is but one way to 
 Heaven, but by- wayes a thoufand : now if thou tak ft 
 but one by-w r ay, it will lead thee from Heaven as 
 well as if twenty ; for the right way to hit the mark, 
 is but one, but there are many by-wayes where we 
 may miffe. 
 
 J added ywhtfoevcr walheth in any knowne fin, \\. 
 deed, a man may fometimes by chance flip out of the 
 way into fome fin; but J mean not fuch a man,but him 
 that makethfomc [in his continual! walk. 
 
Continuance in fume dangerous* 
 
 But every one will be ready to fay ; This is a hard 
 faying, and wbocanindureit? I will therfore fhew 
 | you tome reafons for it. 
 
 The firft reafon is, becaufe, that whofocver wal- 
 keth in any known fin , is overcome of Cm , and 
 whofoever is overcome of (In cannot be laved. In- 
 deed a godly man may oftentimes be fo) lei, but never 
 is overcome and at the laft getteth the victory : But 
 when a man afiimulatcs himfelf to fin, and with- 
 out any reludbtion is overcome of it, ftriving no 
 moreagainft it, as fire when it is overcome by water, 
 that man is certainly in the eftate of condemnation. 
 Thisisthe meaning of the Apcftle Peter, tPttlx.p* 
 Vyhile they promife them liberty jkey themfetzes Are the 
 (ervants of corruption, for ofwhor/t a man is overcome -fif 
 the fame he is brought in bondage : If any fin overcome 
 thee,thouartintheeftateof damnation. It will not 
 fervecur turn,tou(e thole weak ?xcuks, which com- 
 monly is our plea;to lay, we cannot leave thein,^ecaule 
 we are fkfti and bk>ud,and they are naturally in us. 
 
 The fecond reafon is,becauie,who(ocver walketh in 
 any known fin, in him fin is predominant, and hath ihe 
 chiefe command, and where that hath the chiefe com- 
 mand and rules.Godhath no place;for the motion fol- 
 lows the predominant elcmentjif godlinefle be predo- 
 minant,that moves us, and rules us; if fin be predo- 
 minant in us,that rules us. As a man fpeaketh out of 
 the aboundance that is in his heart, fo alfo he worketh 
 out of the aboundance that is in heart. This is plain.for 
 when Chrift would fhew their hearts to be bad,he bid- 
 deth them confider their fpeech;and if he could gather 
 the naughtinefle of their hearts by their fpeech, then 
 ccrtanly much more by their a&ions and works. 
 
 I,but fome may fay, I h .ve a fecret fin in my heart, 
 yet it breaketh not forth; J keep it in,and will net fuf- 
 fer it to come our, and fo long it is not predominant, 
 neither doth it btare rule,ncitber doth he walk after it, 
 but covers it. I 
 
 61 
 
 By reafon \ 
 
 Reafon r . 
 He that wal« 
 kethin fin is 
 overcome of 
 fin. 
 
 Reafon ?; 
 In him finne 
 hath the chie^- 
 tft command y 
 and God no 
 place. 
 
 Objett. 
 
6i 
 
 Continuance in finne dangerous. 
 
 Anfvt>A 
 
 Reafon 3. 
 He is an hypo- 
 cure. 
 
 Qid hath re- 
 fpe&untofrnal 
 things with 
 fincenty, more 
 than many 
 great things 
 with hypocri 
 lie. 
 
 Reafon 4, 
 
 1 anfwer, they have fo, and though they do not 
 walke af rer them, yet they are not the better for tb ar, 
 forGodjuigeth according to the inward heart, he 
 /udgeth according to the heaven we aime at incur own 
 heam,he feeth the fecret bent of the heart, which way 
 it isjit may feem contrary to the eyes or men, but he 
 /udgeth not according to the outward appearance, but 
 he / udgeth with righteous judgement. 
 
 The third reafonis, becaule that whofcever lyeth 
 in any kr.owne finne, is an hypocrite, and no hypo- 
 crite can be faved, though he doth other things ne- 
 ver Co well ; for (uch an one hangeih not like the fprig, 
 but like a bough that is almolt rent < ft* the olive tree, 
 which can never profper. If he did but a little,andyet 
 did it in fincerity, it would be accepted, wheras, 
 while he doth much, yet in hypocrifie, God regar- 
 deth it not. This J find by comparing thefe two pla- 
 ces together,2 Cbron.25.2And 2 Cbrort.15.1j. In the 
 firft place it is {aid, that Amazta did that which was 
 right in the fight of the Lord.but not with aperfitl heart, 
 and therforc God re jecled him: the meaning is, that he 
 was not throughout perrectbut had fome fecret fin in 
 hiiD,ther fore God rejected him. 
 
 Now, in the other place, It is foid>Tbe heart of Afa 
 was per feci all hi* day es - t yet as we may read, he had 
 many infirmities : as i.He put not away the high pla- 
 ces : 2 He relied upon the King of jEgypt : 3. He trufted 
 onth.Phyfitians : 4 He put the Prophet inro prifon. 
 Yet notwithstanding all thefe infirmities, it is faid, 
 his heart wtsperfecl, becaufc that thefe did not rule in 
 him: for, where there is found humiliation wrought in 
 any ma.ijie, though the(e through infirmity may be in 
 hiir,vet he walkethnot after themjand then only humi- 
 liation is good, whenamanisdefirous to be rid of his 
 fiftf;and this the hypocrite \vantetb 3 becaufc there is 
 rottenneile at the core.and his heart is not truly found. 
 
 The fourth reafon is, becaule that he th&c walketh 
 
 . bur 
 
Continuance in finne dangerous. 
 
 *i 
 
 but in any one knowne (in, if he had but tentauon 
 unto other (insane would run into them alio. Thence u 
 that of the Apoftle,/*?#.2 10,11. Whofcever /hall kecpe 
 the whole Law, And jet offend in one point, ts guilty of all; 
 his meaning ie, that if fuch a man had but asftrong ten- 
 tations unto other fins, he would commit them alfo - 
 for if a man doth any duty out of fincerity^e would do 
 all,6ecaufe that God commandeth all, as it followed! in 
 the fame place : for he that J did, 'Doe not commit adul- 
 tery, (aid alfo, D oe not kill : Nov?, if then commit not A~ 
 daltery, jet if thou kill, thou art become a tranfgrejfor of '; 
 the Law. For, look what lin foever thou art tempted j 
 unto,* he fame thou wilt commit, and if a hundred ten- J 
 tations fhouldas muchbefetthee,thou wouldeft yecld i 
 to them all as well as to one. 
 
 For the better meanirg of the point, here it may be \ 
 demandedjWhattbis walking u? 
 
 To this I aniwer, It is a Metaphor taken from the 
 manner of men, in their mod ufuall and ordinary carri- 
 age of themfelvcs;and therforc it needs fome cxplana- 
 tion,becaufe it is a figurative fpecch, Now,it is difcer- 
 ned by thefe fourc things. 
 
 Firft, See what way a man chufeth to walk in ; If a 
 man by accident hapneth to fall into fome by-path, 
 where lies not his /ourny, that way is not of his choo- 
 fing,he is not faid to walk in that way : Pf.i i p. 50. there 
 IJaiidfakb, I have chojen the way of 'truth, thy judge- 
 ments have I laid before me. His meaning is, when he 
 did wholly confider what jonrny totak< j , than he fell 
 into Gods path,and went in his wayes;this was his re- 
 folurion.lf then after confideration thou haft a full pur- 
 pofe and inward refolurion to go in the pains of righ- 
 tecufne(Te,thou walkeft right. 
 
 2. See what "way thou goeft forward in, that'** R y the P 10 - 
 way thou walkeft in ; if a man choofe a way, and vo S^ therm, 
 not on in that way, it is nothing : David,Pfal,\ 19. 32. 
 fa) es, / mil runne the way cfihy Commandements^hcn 
 
 I th 
 
 Queft. 
 
 Wiiac thiswai-' 
 king is? 
 Anfw. 
 
 Right walkingj 
 is knowne- 
 1. By the 
 choice of the 
 way* 
 
 \ . 
 
 ou 
 
\ 64 
 
 Continuance infnne dangerous, 
 
 tbottjhalt inlarge my htart&wt many are here deceived 
 they think they have chofenthe wayes of God, and yet 
 go on in the waies of Cm ; if they would walk aright, 
 1 they mull: hold on the paths of goodnes. 
 3 By compani-l 3 • See what companions and guides you choofe for 
 ons and guides j your journy ;if thou profefle thou baft choftn the waies 
 i of God,and yet dolt delight in the lame finfuil pleafares 
 jthou diddeft defire, thou'maift lay what thou wilt, bur 
 (certain it is, that thou art the fame man thou wert r 
 ; for Davids refolution , when he walked in this path, 
 \ was quite contrary,he kyes, Arvay firm me ye that worl^ 
 \iniquitjifor I will now keepe the Qem man dements of my 
 \ God, And this is laid down in the Text : it t her fore we 
 I follow the fam ? guide?, the world the flefh and dwell, 
 we Mill go wrong,and are not yet 1x1 the right way. 
 4 By the ptovi- 4, See what provifion thou makeft for the place be- 
 Gonwemake fj f e thou come thither ;Sce whither thou feekeft God 
 or the Divell. A man that is to travel! into Italy, or any 
 other Country to trafficke there, will be fure to pro- 
 vide afore-hand for his journy ; do thou like wife, fee 
 for what country thcu bringeft exchange for ; if thou 
 laiftout all here for heaven, it is a figne then art tra- 
 velling thither ; but if we will make fliip-wrack of a 
 good confeience, and all our care is to gain here, it is 
 a plain figne we walk not aright ; and that we mind 
 nothing lcffe than heaven. Now 3 thus much for the 
 meaning of walking. 
 
 The Ufos follow : 1 .This fhould be a tryall for us to 
 examine our felves, whether we be living men or 
 no; for if we be living, then we walk, and if we 
 Uvaik, than we are to fee whither we walk in the 
 right way or not ; for this is the fcope of the Apoflle 
 here. Now .this we may know by that place,/?/?/* 8. 1. 
 There is ko condemnation to them vrhich are in Chrifl ]c- 
 fnsjcvho walkc not tfter the flejb^tit after the Spirit : his j 
 meaning is by this ye (hall know, whither \e are in i 
 Chrift Jefus or not,ifyearcin Chri(t,ye walk net after ! 
 
 the! 
 
 \rjii. 
 
 for triall to 
 fee whither wi 
 walke in the 
 right way 
 no. 
 
 or 
 
Continuance in pnne dangerous. 
 
 <*5 
 
 - / 
 
 Two riTes t< 
 
 try whither 
 we walk a- 
 right. 
 
 fin. 
 
 the fie fh, but after the Spirit.This is a furc place of trial, 
 and a true Touch- ftone. And this try all is very ncccfla- 
 ry for u^jbecaufe that men live in the Church as corne 
 lies in the Barne,after it is thrcfiit in the flocre. It is 
 called corn from the more worthy parr,and tbatright- 
 ly;yet there is more chaffe than corne in the heap, and 
 therfore it is nccefiary that the fanne fiiould come, and 
 difcern the chaffr from the true corne.-fo in the CI torch 
 there is need of the fan alfo,to winnow the good corn 
 from the cbaffe. Let men therfore by thefe two rules 
 examine tbemfelve: 
 
 1 Sec ifit be a known fin. 
 
 a See ifyou continue in any fin, 
 
 i See ifit be a known fin. J iTofeewhe- 
 
 A good man may continue in fin, and yet be perfect £ IC bc 
 before God, ifhe know it not to be a fin ;asthePatri- 
 arks lay in polygamy, yet it was not accounted of be- 
 fore God,becaufe they knew it not co be a fin : There 
 were many good Kings contirucd in ir,but if they had 
 known it to be a fi^they would have forfaken it, and 
 thcrfore,for all that,they are faid to ferve God : As for 
 examples good fub /eel may be faid to be obedient to 
 his Prince,when it may be he doth not that which at 
 that time is his Princes u ill ; becaufe th^t it he knew 
 what were his Princes wilKhe would do it : but if a 
 man willingly commits treafon,he cannot be faid to bc 
 a faithfull fub/:& ; fo he that fins againft knowledge, 
 cannot be a good man. 
 
 2 See iflby fin be continued in. 
 It is the continuance in fin that makes thee in the 
 eftate of condcrr nation : if it be a knoWre fin a man 
 falsinto, yet if he continue not thean, this is no ar- 
 gument againft him, for the godlieft man upon occa- 
 sion may la 1, tut fuch a man is not bimtelfe. Hence 
 is that faying, He yeas not hmfelfe m hen he lid it : But 
 as for thofe that make a common trade of finning, 
 they cannot fay, but that they are themfelves in the 
 
 I i com- 
 
 Simile* 
 
 \ z To fee if thy 
 | dr. becontinu 
 cd in. 
 
66 
 
 Continuance in fmne dangerous < 
 
 committing thcrof.In the go<fiy 3 2LsPaulfad,Rom t j, \ 7. 
 
 Nowtheyijt is no more J that do it ^but Jin that dwelleib in 
 
 tf7J.lt is not they, but fin that ftiJ remaineth in them : 
 
 yet the fin,thcugh it be in them after their regenerate I 
 
 on,yet it hath no potfeflion as it had before. Take heed | 
 
 therfore,that although thou had the fame occafions of- [ 
 
 fered thee as before thou haaded.yet thou doft not con- 
 
 I tinuc in it, but totally abftain there-from, for a wicked j 
 
 i man may a great while> even, a whole yeare, abilain | 
 
 j from fome (in, and yet be faid to lye in it, becaife that 
 
 \ if he had the fame occafions offered as before he had, 
 
 j he would have committed the fame fin as be fore he did. 
 
 I Let every man therfore look back unto his own heart, 
 
 I and confidcr with himfclf, whither he is not the fame 
 
 man he was; fome had their delight in covetoufneffe, 
 
 fbme in pleafure, fome in preferment, fome in credit, 
 
 examine now ycur felves, and fee whither thou doft 
 
 not delight in the fame things dill ; fee if thoudoft not 
 
 continue ftili in therr,and commit them ufually, and (o 
 
 judge of it accordingly. 
 
 j But here men miy make many evafions, and find 
 
 many doubts, that it is no known fin, that they lye 
 
 : not in it, and the like. Therfore to the end I may 
 
 make it plain J will reduce all to thefc five heads. 
 
 Quefthn 1. 1 Thefirft queftion (hall be this, when it U a known fin, 
 
 When fin is a j for the hypocrite will be ready to ru-d an cvafion about 
 
 known* fin. / this jas for the breaking of rhe Sabbath^or covetouf nes 
 
 I and the like,they will fay they are no fins, how fhall 
 
 t they know they are fins ? 
 
 Anfw. To this J anfwertbe fparks of confeience will glow 
 
 Every maris I in the midft of this darknetfe, that will grudge at that 
 
 confeience 1 vvfl! fjnand then be fure it is a known fin , though i: do fut 
 
 tell him what tfhifoeragnitsftk. I^herforethy confeience t.\s thee, 
 
 is a known fin; , f t D , r . i • •, , , ' ., > 
 
 I that inch and l^ch things arc naught and to be avoided 
 
 .' (although i: may be hv 1 rime thou maieft keep down 
 
 thy conscience, and fuff*reft it not to fc-esk out for the 
 
 noyfe thy luls make) yet, when ihou fllik come to lye 
 
 __J upon 
 
Continuance in fnm dangerous. 
 
 67 
 
 upon thy deatb-bed,snd at the laft day, when thcu fbalt 
 appearc before God in judgement, then for certaine 
 flvalt thou find thefetobe fir.s, and that to try ccft : 
 Thou now wilt be ready to fay fometbing, and put 
 away thy fin frcm thee, but that will not ferve the 
 turne ; barken therforenowtothy confcierccandfee 
 whither that doth not tell thee, fuch and inch things are 
 
 fi« i full 
 
 Here it may be demanded; A god'y man fometimes 
 may have a fcruple incorfcience, whither he is to do 
 fuch or fuch things ; now thcrfore wherin lies the dif- 
 ference between the fcruple of godly and ignorance of 
 the wicked. 
 
 To this I anfwer, Indeed there is a great difference 
 betweene the fcruple of the godly, and the ignorance 
 thatisinthewicked 3 andtbe murmuring and accufing 
 of a guiky conicience. There are tbreefignes wherby 
 they may be diiccrned : 
 
 1. For the guilty conference ; when he lies in a 
 known fin, and his conicience tels him it is a fm 9 he 
 makes no inquiry after it, Lut he finds fuch a fwectnes 
 initjthat his heart is ingagedtoir, hecannotfpeak a- 
 gainft it,nay,he rcfolves to fin,yea,and whenfoever he 
 is reproved for it.hc is very angry. But on the contra- 
 ry fide, for him that hath a icruplc in confeience might 
 he but be informed of it that it were a fin, he would 
 faint know it.and with all his heart leave it. Therfore 
 he doth but inquire and labour by all meanes to know 
 [fit be a fin. and no foorer doth he know it to be a fir, 
 buthcForfakethir, 
 
 2. Thou maieft dikcrvc oHt by the fubject matter 
 
 Ol)tU t 
 
 Ar.fve. 
 
 *. Dffercnce« 
 bctvvccr.c rh k | 
 acenfing of a' 
 guflty confcJ 
 ence, and the' 
 fcruples cfihe 
 rodlv. 
 Differ.,. 
 ThewicJtcd 
 a'tcr knew- 
 I ledge lie m ir, 
 j but thci;cd!y I 
 I fcrfakc Tr. f 
 
 of their fcruple : If it be a hard knot and queftion, 
 then it may be in a good man, and fuch an one Hiould 
 gather the foundeft and beft reafons,and fee what " ;e 
 is moft probable, and that he rr.ult fellow. But ca 
 the contrary fidr, if it be an eafie matter cf morality 
 then thou art the more to be fufpec'kd, for the moral! 
 I 2 law 
 
 %4i 
 IR ti-.e lub-e<5 
 matter. 
 
68 
 
 Difcr.l. 
 In the veil ot 
 their a&ion s 
 
 Continuance infinne dangerous. 
 
 £&*- 
 
 Anfw* 
 W her in a god 
 ly man and a 
 wicked may be 
 {aid to agree 
 and differ, 
 i They agree 
 in the way, & 
 differ in the 
 end oftheir 
 journy. 
 
 Simile. 
 
 law is ingrafted into our hearts. For an inftince, if 
 it be about the neglect of the Sabbath,or about compa- 
 ny-keeping,and the like,thc confeience that is a Virgin, 
 and never will be corrupted, that will tell thee thefe 
 things or periwadc thee of them : Indeed fomedmes 
 thou maieft have a feared confeience, paft feeling, and 
 then when once thy confeience hath done telling of 
 thee then thou art in a pittifull cafe. 
 
 3. Thou maieft difcern of them by the n ft of their a- 
 dions;if they have a good confeience,! hey wil be trou- 
 bled about that 5 and the reft oftheir life will be good • 
 but thou maieft quickly gather whither it be a raigning 
 (in or no : for then they will do all things on the other 
 fide, and one known fin d a ws on another.and the falf- 
 nes of their hearts will be difcerned in other things al- 
 fojfor one raigning fn is like to a difeafc that wcak- 
 nethall the faculties of the body-, for even fo that 
 weakneth all the faculties of the foul. And fo much of 
 the firft queftion. 
 
 The fecond queftion is this, he that is a carr.all man 
 may fay ,1 do many good tbirgs as well as others, and 
 although I do fomtimes fm,yet Jallow not my felf thcr- 
 in;and what can a godly man do or fay more ? 
 
 To this 1 anfwerrgodly men and wicked may go far 
 togetber,but in themfelves they diff r much. Therfore 
 firft, J will Chew how ht trey may be faid to agree and 
 diff.T,and f:condly,hcw they may be difcerned. 
 I . In the fe things they agree and differ. 
 firft, both may agree in the way, and yet differ in 
 the end, their journies end may betwofeverall pla- 
 ces: for the endofali that a godly man doth, is the 
 glory of God; but the good which a. wicked man 
 doth, is either out of fome prefer, t feare, or hope, or 
 rlafhes of confeience, or Lv fome bv-refpecls, io that 
 in all he aimes molt at his owne profit ; it proceedeth 
 not from the inward man, a new regenerated hearths 
 it doth in the godly : for example. fuppofe a man tra> 
 
 . veiling, 
 
Continuance in finne dangerous* 
 
 velling,tni by chance fall into London Roa-j, bccaufe i* 
 is coincident with his way, and net bccaufe his journy 
 lies to ZW#»,but only for that it is his readkft, and 
 perhaps cleaned way ; now we eanrot fay, that man 
 tends to London for all that, u ec2u(e here the denomi- 
 nation i9 taken from the ut'mcft end cf his journy. 
 
 2.Tf ey both agree ar.d differ for the disproving of 
 evill. I know that this may be in the wicked, a diiap- 
 proving of eviil^s well as in the gedly : wherfore we 
 are to know that there is a twofold ciiapprooving of 
 evill. 
 
 i, That that arifethfrom a principle of nature in 
 confeience. 
 
 2. From a true principle of regeneration. 
 
 It thy di allowing of fin doth but arifc from a natural! 
 co.fcience.that is nothing. But if it be from a principle 
 of regeneration, that is, from a new difpofition that is 
 wrought in us,itTrom it we difallow fin, our cafe is 
 good. 
 
 But now the fignes wherby we ftiall difcern between 
 thefetwo,are three : 
 
 The firft fignt is this ; if thou doft difallow thy felfe 
 in fin from a new principle of regeneration, thou wilt 
 abftain from fin with delight,aud fettle upon goodnes, 
 as a ftone,or any other heavy thing rcfis in its centre : 
 for working with a habir, is working with delight, 
 wh n a man fets himfeife sga r n3 fin with all might and 
 maihe/hea it is a true figne. Bu f now for the naturall 
 ccnfcience,let him be but out of his oil company,, he is 
 011: of his e'cmenrjwhatfjcver goo i tiling he dorh, he 
 doth it not with the whole bent of his fpirir, but it 
 feems tedious unto him « 
 
 Thefecond figne whereby yea may difcerne th<* 
 naturall confeience, is fin; If he loveth thofe that 
 continue in (uch fitr> as he doth ; if he be a drunkard, 
 he doth delight in drunkards; if a gamefrer, he doth 
 delight in gamefters: for he n:ver comes to the con- 
 tra- 
 
 <5p 
 
 i They botii 
 difagrce&nd 
 differ in rhc 
 d (approving 
 Qfenll. 
 Difjpproy'mg i 
 of efiil two- 
 fold. 
 
 Three fignes 
 diftingu:ih be 
 fvecn a natu- 
 rall difiike of 
 evill and a k 
 generate, 
 i A drli-liru 
 abftjjning tt£ 
 fin. 
 
 i A change £ 
 lO.r.c cf the 
 k tri bot 
 
 jain 
 
 md : i'o(.i: 
 >f tKv 
 
 eld fin 
 
 ■ 
 
 'A 
 
70 
 
 Continuance infinne dangerous. 
 
 trarygrace,bn:hathpleafurcinthem that commit the 
 
 fame fins.But the regenerate man,he that hath a heart 
 
 changed,his heart rifetb againft fuch men, Therfore, 
 
 Rom. l-$ l. it is faidj Who knowing the judgement cf God 
 
 (thdt they which commit fuch thing* } are worthy of death) \ 
 
 net only do the fame, hut have plea fare in them that doe \ 
 
 them J f this is reckoned as one cf the fins of the C«?«- j 
 
 tifes,y)ot only to commit fins tbemfeives, but aifo to ' 
 
 take pleafiire in thofe that commit the fame fins. When j 
 
 therfore a man hates them that love gocdnes,and favo- 
 
 reth and delightcth in thole that are evill, its a orcat 
 
 figne the heart is not changed, for the Scripture makes 
 
 that a lefle figne ofa dead man,to do evill,thah to favor 
 
 them that do it. On the contrary fide,for a man to favor 
 
 good men and goodnes,and hate (in, it is a great figne of 
 
 a regenerated man; when as the wife man faith„Pr0.2tf. 
 
 A , A I o.The unittft man is an abomination to the ;«/?. 
 
 j. A change ok • . J ' . . . * J . •. . 
 
 ihe whole man Tne tnir <* hgne wherby you may difcerne it is this,if 
 
 Simile. 
 
 9 
 
 ne 
 
 '#•3. 
 
 thy difallowance of fin arife from a true principle of 
 regeneration^ will transforms the whole man ; as a 
 fprig being once ingrafted into the deck, will change 
 the whole nature of the ftock. For look what the will 
 is fetupon, that will change the whole man,and draw 
 that after it ; fee therfore now what thy fpeeches and 
 delights are, if thy difallowance of fin arife from a 
 good principle, they are true. On the contrary fide, 
 the naturall confeience that doth not transforme the 
 whole man, but only in fome few things; though it 
 difallowotfimyetitwillgoonin fin; and fuch men 
 hold 3 or as the word in the originall i$(Rom, i . 1 8.):hcj 
 : imprifonfta truth in unrigkteoufnes, Their confeiences 
 being inligbtned,they keep ir, and imyrifon it in that fa* 
 culty; The confeience that tellethus what to do, and 
 yet rhere is no general! amendment in us. And this is a 
 Srcat figne we are not inwardly changed. And fo much 
 j for the fecond queftion. 
 
 The third queftion is this; godly men oftentimes 1 
 ! . j relapfe | 
 
Continuance in finne dangerous. 
 
 rehpfe and go back again and again, and often fall into 
 the lamefin,and they know it to be a fin -. how therf ore 
 dial I diftin^uiffi between this relapfing & lying in fin? 
 
 To this I anfwer.-You fhall diftinguifh it by thefe 3. 
 Cigncs. 
 
 The firft figne is this,a godly man never relapfes into 
 purpofes of finningjhe doth not before hand premedi- 
 tate and think of the pleafantnes ard f wectnes therof : 
 and after this maner it is laid, 6<r that is bam ofGodcan^ 
 noifin\kox he is overcome of fin but upon fome occafi- 
 on. But the wic ked man after he hath committed fin, 
 doth purpofe to do it again ; fo that he cannot be pro- 
 perly (aid to fall into fin again, becaufe in purpofe he 
 never left ir. 
 
 The fecor.d figr.e is this;look what fin a carnall man 
 lieth in,that is his beloved fin,he favoureth it moft, and 
 would not be eroded in it, be cannot abie'e to be told 
 and admonished of that fin. Now it is other wife with 
 the godty man,he favoureth not himfelf herein,but that 
 Cm which he is mod ready to fall into, he is gladdeft to 
 heare that condemned, he is very willing to heare the 
 Preacher fpeakagainftthat.As for the wicked man he 
 mud not be touched^e is like a lame man which can- 
 not indure to be ft irred,fo he cannot abide that his be- 
 loved fin fhould be fpoken againft. 
 
 3. There is a great difference in ihefe two things. 
 
 1 . The godly man fals not into it fo often as he did 
 before. 
 
 2. He fals not into it after the fame manner, 
 I. He fals n-tfo often as he did before. 
 
 He doth greatly refiii icthe being and effence of fin is 
 not (till in him,though it may be in partif the fame oc- 
 cafions be ft t before him, yet be is not drawn away as 
 he was before. As for the wicked man,he is the fame he 
 was,and upon every flcight occafion he will be drawn 
 away;he cannot abftain from finning,becaufe that fin is 
 not weakned,but is full dill in him. 
 
 K 2. Tor 
 
 71 
 
 Anfat 
 Diftmdion 
 betwixt a god- 
 ly mans relapJ 
 fingand lying 
 in (in. 
 
 u He hath no 
 purpofe to fin. 
 
 i.He favoreth 
 not his (in. 
 
 I He fak not 
 into the fame 
 fin. 
 
 1 So often as 
 before. 
 
7* 
 
 *.Atter the 
 
 fame manner 
 
 Continuance in finne dattgeYens* 
 
 8*$ 4 
 
 Anfw. 
 A double diffe- 
 rence between 
 the (in of th 
 gedly an 
 wicked. 
 
 2. For the manner : 
 Although he do:h fomtimes flip, yet it is with great 
 guefeandreluftation, he is more lorry for it alwaies 
 and every time gets ground of it, a d ftrengttr again ft 
 it. But as for the wicked man it is nothing io, he doth 
 it with as much joy as ever he did, he findeth as much 
 f weetnefle in it as ever he did before. So t) en we fee 
 there is a plain difference between the relapfes of the 
 gedly >and the wickeds 1} irg in fin. And fo much for the 
 third quefi ion. 
 
 The fourth queftion,or rather an objection is this:no 
 body can do all things,the beft of us are finners, we are 
 but flefh and blou^which is fraile 3 the beft have fome 
 imperfections ; and therfore who is it that finneth 
 not ? 
 
 To this I anfwer, It is true that all men are finners a 
 
 the godly offend as well as the wicker^ yea, the Gudly 
 
 eftend often,and much • but yet there is a double dif- 
 
 d thel^ erence between the offences of tie Godly and the 
 
 wicked. 
 
 iln the wicked, i The hypocrite hath alwayes fome predominant 
 fome fin iscver anc j ruling (in in him, wherin he favcureth himfclfe D 
 predominant, fo that all he doth mud have re f peel to it, and where 
 Religion erodes that, it muft give place, and there 
 muQbea bawlking ofgood duties if it be againft itr 
 ; But as for the Codly, in them there is no pretominart 
 fin 3 it may be now one infirmity (tarts up,then another, 
 but down they go agaiiyione can get the vi&ory over 
 him. The hypocrite hath fome domineering fin, in 
 which he will be favoured, but as for the Godly man 3 
 he defires none to fpare him. 
 % The wfeked 2 There is a great di rLrence in the manner • a wic- 
 commit fin as ked man doth it as his pre per work, his delight and 
 1 I his Glory, he acTs himiclfe in k. Eur the Gocly man, 
 hc-aclsnothimk-lfein committing fuch a fin, it is not 
 • he that tins, bu: fomethi ig thac is in him, and he is ve- 
 ry forry afterwards that he was fo fooiifhly overta- 
 
 ken 
 
Continuance in finne dangerous. 
 
 kentherwith. One man may weave a chain for an 
 ornament, another for a fetter, aud would with all 
 his heart be rid of it ; fo it is with the God >y man, his 
 fin is a burthen unto him,and he woul J be very glad to 
 be rid of it, but ro the wicked man it is no burthen, 
 but here/oyceth in it,he accounteth it all bis pleasure, 
 he rt c kons it a lofle to be hindred in his wdy,oi to leave 
 it. The Godly manheefteemeth itas very hurtful), he 
 knows it hinders him, fj that he cannot do that he 
 would The godly mamhe entertains (in as a Tl eif, but 
 the wicked man as a welcome gueft.And io much for 
 thv' fourth queftion. 
 
 The fifth, and la(t queftion is this,How (ball wedift- 
 inguiih bet ween the purpofes of the wicked and of the 
 godiy,b. caufe that oft times both f ;em to be good; and 
 there be many men that have good purpofes and do but 
 very little. 
 
 To this J anfwer,the purpofes of the hypocrite are 
 weak,and bring nothing to paiTc, but as they rife, fo 
 they pfrefently varifli again; But the godly mans, 
 they are well rooted in the foul, and bring the thing 
 to pafTe that they labour to cflfccl. A good man will 
 ufc all the means he can to abftain from fin, he will 
 ■ftiun all the o c^fions : but the wicked man, he will 
 not abftain from the cccafions, hekrows his nature 
 Will be ready to take hold of fin, and yet he will not 
 avoid the occafiom and allurements thcrto ; furely 
 therfore this man hath no purpofe to leave finne ; 
 for if his purpofe be not put in practice , he 
 had as good never pjrpofe, for it hath no crTecT:. 
 The God ; y man, he will ufe all jgood meanes to 
 further his intent, by fading and prayer, and all 
 other good duties. Again, a godly man, ifhehatha 
 luft in fin,he will refill it with all his might, and never 
 give over though he doth fl«p,yet he prefe ittfy fifttri a- 
 gain,and never ceafeth, and therfore it (hall not be im- 
 puted to him; but if a man hath flitting purpofes in his 
 
 K 2 brain 
 
 n 
 
 Simile. 
 
 gueftion $. 
 
 Anfw, 
 
 The purpofes 
 of the wicked 
 are weake and 
 fruitlefl'e, but! 
 of the godly 
 flrong and 
 effefiuall. 
 
1- 
 
 ffet. 
 
 To comfort 
 all chore that 
 do not conti* 
 nuein fin, 
 
 Smile, 
 
 rj^ Continuance in jinne dangerous* 
 
 brain 3 that is nothing, though he falleth not into the 
 fame fin fo often. Thus much for the firft ufe of tryall. 
 The fccondLife ferveth for comfort. For if this be a 
 fin of deadneiTc, to walk in fin ; Then it is a matter 
 of comfort to aUthofe, who,al:hcugh they oftcntin es 
 flip into fin, yet they are fincere hearted, and do not 
 continue in known fins. You had therfore no need 
 to cry out againft us, that cur words are cruell words, 
 for this is a'doftrine fail fweet ; ycu muft at the firft 
 give us leave to open the wound, though it be pain- 
 full, yet after you (hall find the eafe and iweetnes. 
 I The Bone-fetter, that becaufe he would not deale 
 j roughly, fcttcth not the Bene a right, but puts in the 
 (fore joynt only a little, and doth not fet it throughly ^ 
 it may be at firft thou fhalt be called a good bone- fet- 
 ter, becaufe the perfonill affedled, for the prefent, 
 feels no pain, yet afterwards when the/oynt is not 
 (eated,will be railed againft : or the Surgeon that will 
 not fearch the wound to the bottom, for paining 
 the patienr,at the firft may be pleafing ; but afterwards 
 , in the end he (hall have little thank for his labour : 
 in like manner fhould the doclrin be harfh at firft, 
 becaufe it fearcheth the fore to the quick,yet the end of 
 lit iscomfort.The end of Chrifts fpcaking to the people 
 ;in Saint lobns Go$efl,wzs at the laft comfort and joy. 
 ' Labour therforc ail of you to make this ufe of this do- 
 i clrinjyou that have fincere h? arts,take it home to your 
 IfelveSjifyoudo walk in no known fins : but if ye have 
 walked formerly in any known fins, now begin to re- 
 1 difie your live?, that fo you may have caufe to take this 
 ' Docrrin unto your own fouls. Break the bands of Satan, 
 , and forget all his fair allurement?, ycu muft part with 
 I all your fweeteft fins for it, and give all you have to 
 J purchafe this Jewell. Comfort you rmy havs,and all 
 • our define is, to make your hearts per feci, that fo you 
 jmay fin'icomfort.If your hearts be perfeel, you /hall 
 jfi.id thefe foure comforts. 
 
 i. Yon 
 
Continuance mfinne dangerous, 
 
 75 
 
 i .You (hall find more comfort in eafines and conten- 
 tednes to forbearc that luft wc moft delighted in, than 
 ever we did in yeelding to it. 
 
 2. You fhall find your felves able to reft, to pray, to 
 hearea^J to fardifie the SaLbath ; make your hearts 
 good,and you fhsll Jo thefe things with delight; for,as 
 when a mans ban-i is out of joynt he cannot workjfo if 
 the foul be out of fi a me it cannot prayer. 
 
 3- You fhall find your felves aole to beare afflicti- 
 ons • before you can beare nothing, but every thing is 
 as a burthen unto you : A man having a fhoulder that 
 is out of joynt, cannot beare any thing; fo, it fin be 
 mingled with atfliclionjt makes that bitter : but after 
 you have purged your felves from fin,ycu fhall be able 
 to beare them ; but when there is no ilrcngth within, 
 how fhall we beare them ? 
 
 4 When your hearts are pcrfecl,thc wound will pre- 
 fenrJy be healed and grow well. The peace or the 
 wicked is but like a wound that is skinned over, at 
 the laft it will break out again, he may make a (hew 
 for a while, but there is a iecret difealc in him; and* 
 the latter end of that man will be worfe than the be- 
 ginning ; their pain will be worfe hereafter, the pain 
 that he (hall indure when death come? ,when Gods in- 
 supportable wrath begins to charge his fin upon his 
 confeience, that will be worfe than all he indured be- 
 fore. And thus ycu fee this Doctrine is moft fweet to 
 all thofe that have perfect hearts,but to the other, that | 
 remain dill in their fins,moft dangerous. 
 
 4 Comforts in 
 
 a perfect heart. 
 
 i Contented- 
 
 nes to forfake 
 
 luft. 
 
 i Ability to 
 
 prayer. 
 
 Sim Hem 
 
 I Ability to 
 beat afflictions 
 
 4 Sound peart 
 and lafting. 
 
 K 
 
 A PRO- 
 
7 6 
 
 The occafion 
 of the words- 
 
 Ob/erv. 
 
 UHg. 5. 
 Deut.^i, 
 
 
 A 
 
 PROFITABLE SER. 
 
 MON PREACHED AT 
 
 LINCOLNES INNE, On 
 
 Gen. XXII. XIV. 
 >f / #> isfaldto this day, In the mount: of the LORD 
 itJbtUbe feene. 
 
 H E occafion of thefe words, was that 
 famous Hiftory of Abrahams offering 
 his Son Ifaacke ' Now that fo great a 
 paflage of Gods Providence, and fo 
 great a tryall of Abrahams Faith might 
 not paflc away, but be remembred,the Lord delivere h 
 it in a Proverbe, sAs it is fat J unto this day ; becaufe 
 we are apt to forget,and Proverbs are fhort and pithy , 
 and fo the better remembred, and tberfore the Lord 
 fetteth this rrarke upon it; whence by the way we ob- 
 ferve,Tbat fpeciall paflages of Gods providence fhouid 
 not be forgotten. 
 
 And tberfore it is the manner of the Lord in fuch 
 paflages of his providence,to make fongs of them: and 
 fo hath it bin likewife the practice of the Lords people 
 to turn fuch things into fongs, wh'chthey would not 
 forget,a§ we fee at the red Sea,and in the lime of IV- 
 borah ; and (odid Mofes, when he would have fame 
 things to be remembred of the children of Ifraelfrz left 
 themafong: fo did D a vid I ike wife, who for the re- ' 
 membrance of the Lords goodnes,made many Primes 1 
 of thankfgiving. Now' 
 
A Sermon, 
 
 77 
 
 Now a Proverbe is much.of the fame naturejbut it is 
 fliorr,and makes a greater impreffion 3 and therfore this 
 great matrer here let forth by it,is the difpenfation of 
 the Lords providence. 
 
 Wherin note we in the firft pIace,That the Lord mil 
 &/w»:why J what ftrange thing is that?the Lord is feen 
 every where of us, and makes himfelf continually vifi- 
 ble unto us. I,but this is another kind of fight,which is 
 not in a generall minner to be beheld but in his fpcciall 
 providence to his fervants in their afflictions. 
 
 The fecond thing is,The time when he will be feen; 
 that isjn the »*»*»*: that is, when things arc brought to 
 an extremity, when we think there is no more help nor 
 hope,that is the time when the Lord will be feen. 
 
 Now the fcope or this place is, to help us againft 
 difcouragements, when we fee it go hard with the 
 Church that there is no hope for them, for then we 
 are not to diOruft, Becaufe in the Mount -will the Lord 
 ^/^»f,indi(trefIewiU the Lord fliew himfelf; and 
 therfore you are to take heed of discouragements 
 that you leave not your hope, for then ycu t ake away 
 indeavour, and fo God? caufes fall to the ground, and 
 therby the Lord is forfaken of us ; for it is our 
 hope that fets all a work", and the want of hope 
 makes us turn our ba;ks$ yea, foyle and give over 
 the Lords Battels ; and therfore we fhou'd (till 
 maintain our hope in all extremities whatsoever; for 
 when thw Lord fends any afflictions on the Church or 
 ourfelves, we ought not to defpife or make light of 
 them, becaufe they are the Meflengerscf che Lord, to 
 humble us : So wemuft not on the other fide have 
 the firmews of our fouls loofened by them ; for as 
 wearenottodefpiie the chaftening of the Lord, fo 
 are we not to faint when we are rebuked of him; for 
 in the Mount will the Lordbefeene ; that is,it is a thing 
 that the Lord willufually do y not at this time when 
 thou wouldft have him,but even when Abraham was 
 
 fetch- J 
 
 Two things I 
 oblervablc in) 
 the Text, 
 
 Thcfcope of 
 the place a- 
 giinftdilcou^ 
 r cements. 
 
78 
 
 For ordinary 
 ufe. 
 
 A Sermon. 
 
 Simile. 
 
 "DoElrine I. 
 
 Reafon i. 
 
 To make it an 
 
 affliction. 
 
 Simile* 
 
 Reafon 2. 
 liccatife the 
 Loni mioht b, 
 io u^ In unco 
 Simile, 
 
 fetching the blow,than to (lay his hand* And it is his u- 
 luali conrfe fotodo ; and therfore it is turned into a 
 Proverb,becaufe it is ordinary. 
 
 Secondly, we have ordinary ufe of it, and therfore 
 likewise it is put into a Proverb; for the Lordufually 
 brings us into extremities ;and that it might be the bet- 
 ter r;:membred of us, it is put into a Provtrb,for that is 
 the ufe of fhort fentences to be cafily carried in the mc- 
 mory;and therfore theLord hath thus turned it: As men 
 do by their (ilver ,they change it into gold that it may 
 with the more eafe be carried. 
 
 Now to come to the words ; out of which we may 
 learn 3 T&*r it is Cjods ufu&fi manner to bring bis children 
 to extremities .The. examples are fo many in Scriptures, 
 and in our daily experience of this.that we need not in- 
 fill: on the proofe of ir^ut proceed to (hew the reafons 
 therof. 
 
 And the firft caufe why the Lord doth fo ufually do it, 
 is, when he brings afflictions on his children, he lets it 
 run along till they may think there is no more help,nor 
 hope,that fo it may be an affliction to them ; for it 
 would not be an affliction, except it did run on to the 
 utter mod point ; for if there were any doore for us to 
 get ouc,we were not comparted about;but when a man 
 hath no gap to go out at,tbat is it that makes the fpirit 
 of a man to (inke.If a man were in a fmoky houfe, and 
 had a doore open,it were no difficulty for him to fhift 
 himklf out of it ; but when we are fhut up, that is it 
 which makes it difficult ; and that it might be fo, the 
 Lord ibfcrs it to come to an extremity. 
 
 Secondly, the Lord brings us to an extremity be- 
 caufe the Lord might be fought to ; for lo long as the 
 Creatures can do us any good, we will go no fur- 
 ther; but when they faile us, we arc ready to look 
 up to the Lord : As it is with men which are on the 
 Seas, when they arc in an extremity, thofc that will } 
 not pray at any other time, will pray now, and be j 
 ' ready 
 
A Sermon. 
 
 79 
 
 ready to fay with tbefe in the Prophet Ho/es 6*.i. Come 
 And let Hi return* unt 9 the Lord; for he hath torne t and 
 he will he ale Hi ; he hath (witten> And he mil hind hs 
 up : And the t eafon is,becaufe where the creature ends 
 the Lord mud begin ; otherwife there can be no help 
 at all. And hence is it that at the time of death, when a 
 man once fees that,and hath no deli France, it quaileth 
 the ftouteft fpirits that are : As Saul when he could fee 
 nothing but death before him,then he lank down to the 
 ground, and till then the Lord is not fought to ; but in 
 their afflictions thej will fee fc «z*,faith the Lord;becaufc 
 then they can go no where els. Therforewhcn a man 
 is brought to fay, vain is the help of man, then he will 
 look to the Lord for his help ; but till than, man is fub- 
 /ed: to look round on every tide to fee if there be any 
 that will help : But when there is noix, then he feeks 
 unto the Lord and is delivered. 
 
 Thirdly, the Lord doth it, becaufc that hereby ic 
 comes to pafle that the Lord may be known to be 
 the helper ; that when we are delivered, he may have 
 allthepraife : for otherwife if there be but a little 
 help in the Creature, we are ready many times to 
 afcribe it all to it, or at lead to divide the praifc ; and 
 thcrfore the Lord faid to gideonyjudg.j.z. The peo- 
 ple that are mth thee, are too many ; though indeed 
 they were but few in comparifon of the multitude 
 which they were to go againft, yet thiy were too 
 many for gideon, to have acknowledged the hand of 
 the Lord in it, if he fhould have had the victory with 
 thcm.But the Lord will not divide his glory with ano- 
 ther ,and therforche will bring a man to the (Jfcigbt,tQ 
 be without all hope,that iohe may have all the praifc ; 
 for when other means concur with his help, thaa it k 
 dividedjbut without that,his armelies naked,asitwere, 
 and therfore that it might be kuown.hc brings them to ^ 4 /** 4« 
 
 ° D I Becaufc wee 
 
 Reafon j. 
 Becaufe God 
 may be known 
 to be the hel- 
 per. 
 
 extremity. 
 
 Fourthly, the Lord doth it, becaufe all thac wee 
 L have 
 
 it as a new 
 
 gift 
 
So 
 
 A Sermon. 
 
 Reafon 5. 
 Becaufcwc 
 may know the 
 Lord. 
 
 JW 
 
 Anfw. 
 God is never, 
 known well 
 but by experi- 
 ence. 
 
 God manifeft. 
 ethhirnfdfee 
 rcr upon form 
 gteat change. 
 
 bavc,we might have as a new gift: Thcrfore the Lord 
 {uffers us,as it were, to forfeit our Leafes, that he may 
 renew tbemjotberw He we mould thirk our iclves to 
 be Free-holders. But when we come to fee all gon; our 
 health,wealth,andcredtttofaileus,andin that extre- 
 mity the Lord to give it us, it is as a thing given on a 
 new gift,and then we take our life as given again of 
 the Lor :and fo in any other freight, when there is no 
 help of man left, then we take it wholly from the Lord, 
 and then we give it f o him again. 
 
 Fifthly ,the Lord doth k,bccaule he may teach us by 
 Experience to know him. 
 
 But here f jme man will be ready to fay,wby can- 
 not that be Without thefe extremities ?= 
 
 To this J anfwcr,you mud know when a man goes 
 o.< in a courfe,without any troubles cr changes, his ex- 
 perience is to no purpofe ;'ior he hath no great experi- 
 ence of the Lord:But when a man is in tribulation,that 
 brings experience; and experience,hope ; for it is ano- 
 ther kind of experience that is fo learned, then that 
 which comes without it : And indeed nothing is well 
 learned till it be learned by experience* And the rfore 
 our Saviour Chrift himfelf that had all knowledge that 
 could be had without this, would have this alfo of ex- 
 perience likewife;for when a man is in cxtremity,thea 
 fhall he have experience of the Lord : And therfore it 
 is faid of Aftnaffts, when he was in a^t&ion, and had 
 praied to theLord,humbling himfelf,and was reftored, 
 that he Oyer? the Lord wot God, 2 Chro. 33.13 .Why?- did 
 he not know that befbre?No,not as now he did ; for 
 now he knew the Lord by experience:and the want of 
 j this is the caufe why many fearc not God * for bee mfe 
 I they have no changes, tbey know him notbyexperi- 
 I cnce,and therfore they fear him not. And for this caufe 
 ( when the Lord did ever rmnifeft himfelf in any fpeci- 
 5 all manner to any of his people, ye Anil fee it alwaies 
 to be upon fomc great change that befell them : As 
 J when 
 
A Sermon. 
 
 when I*cob was forced to leave his Fathers houfe, to 
 fly from his Brother 2j/i*,then did the Lord ui a fpcci- 
 all manner manifeft himfelf unto him ; and fo likewise 
 ac his returning home again, when his Brother EfaH 
 icame againft him with fourc hundred men to deftroy 
 him,which was a great changc,then the Lord appeared 
 to him again: (o fall upon the great changes of his peo- 
 ple doth the Lord appcare unto them; and as he did to 
 them in former daics,fo he doth to us now;he doth ap- 
 peare unto us fomtimes by experience of his goodnes; 
 which that he may do,he brings us to extremities. 
 
 Li(tly,the Lord doth it for proof and try al l,for fo it is 
 faiH in the beginning of this Chapter, God did prove A- 
 fantbmi^nd therforc faid unto him,7"«*t* now thine only 
 Son Ifaac^whom thou love ft > *nd offer him up on one of 
 the Mount aims whtch I Jhatt fbew t hee:Novj feeing the 
 Lords intent was to prove him whither he would part 
 with his Son Ifaackjox his fake,therfore he lets him go 
 to the very place and utmoft period of offering his Son; 
 for if the Lord had taken this try all of him before rue 
 had brought him to the very utmoft } he had not bin try- 
 ed;but when the knife was, as it were, roing to the 
 throat of ms Son,thcn was he fatty tried: And like unto 
 this do we deale with friends one towards another ;for 
 when you will try how another will tuft unto you, 
 you will let him alone till th re be none els to help; for 
 if there be any other for him to go ro,ir is notriall but 
 if it is come to this that you muft do ic.or none will,t en 
 have you tried him and not before : in like manner did 
 the Lord prove Abraham in this place. 
 
 The life of it is That we might lear i c never to be 
 difcouraged ; wbatf ,ever our cafe is t let us never fuf- j 
 fcrour hearts to be caftdown in us; tot a>wearc 
 very prone to let (i o our ho ! d uoon all oc cafions fo is 
 ita very great fault fo to do. We fee how *D*vi4 
 dorh recollect hunlHfe tocher when hi- { u^e was 
 difquieted within him, asking himidfe why it was 
 
 Li fo? 
 
 81 i 
 
 'Reafi* 6. 
 
 Vfe. 
 
 Not to be djf- 
 couraged what 
 ever our cafe 
 be. 
 
I 82 
 
 ObjeB. 
 Anfw, 
 
 Hofea I* 4> U 
 6, opened* 
 
 A Sermon. 
 
 fo? which he would not have done,if the other had not 
 bin a fault in him;and therfore why do we fo cad down 
 our fouls?If we fay,it is becaufc it will be long before 
 the Lord will come and undertake our help : I anfwer, 
 no,it will not,for as foon as he dorh fee thee fit for help, 
 he will give it ; for whe< things are mod defperate, 
 than his help is neareft : for as he is able then to do it,fo 
 is he mod willing to <io it then. And to this purpofc 
 is that place, Hi?/. 14 4,5,6. / t*M heale thttr backe- 
 Jliding, I will lo n e them freely, for mine Anger it turned 
 away from them. I will be as the dew to Ifraell, he JhaU 
 grow as the Lilly* and ca^ forth hi* roots as Lebanon; 
 his branches fh atl Jpread, his beauty (ball be as the Olive s 
 and hisfmeU as Lebanon. VV hen Ijrael was fallen into 
 a very low condition, and had taken to him words > 
 and repented ef their fins, then the Lord healed 
 their back-fliding, which was the caufe of their mi- 
 fery : and then though they were outwardly Defera- 
 ble, yet he will be as the dew unto them ; that though 
 theybeastheLillies in Winter, which have neither 
 colour, fent, nor beauty, yet confider in the Spring 
 time what I do unto them, and learn to know Me 
 by the works of nature; for if I do but fend a little 
 dew, fuch as is in the time of Spring, itfhall growa- 
 gain, yea and bring forth fuch a flower, whofe beau- 
 ty (hall exceed Salomon in all his Royalty : and if the 
 Lord can do fo in nature to the hearbs of the Field, 
 do you not think he is able to do it to you in the 
 ordinary paffages of his providence ? If he fhall but 
 fhineonyou with the light of his countenance, yea 
 though yoj were as the Lilly in the Winter, yetrfiall 
 you fpring again as the Lilly in the Spring : that 
 is,you fhall fpring quickly. I but you will fay and quick- 
 ly wither again : No,faith the Lord, you (hall be con- 
 firmed and eftablifhed in your cftate,for he will fallen 
 vour roots as the trees ot Lfbanon ,and they were f after 
 han the trees in othvT places; for though they be tall, 
 
 and 
 
A Sermon* 
 
 and fo their boughcs might be mooved, yet the bodies 
 of the trees hold their own, becaufc they were well 
 rooted ; and in Lebanon they were faftcr than in other 
 places,becaufe it wasafiimer ground; fo that if the 
 Lord lift to plant you,you fhall be fure to remain firme 
 I but what fhall I be good for? I know not how to be 
 ufef ull neither for God nor man, but to be laid afide as 
 a thing for which there is no more life. Nay, faith the 
 Lord, I will not only make you beautifull as the Lil- 
 lics, and rooted as the Cedars, but J will make you as 
 the Olive trees which are fit for ufe. And put the cafe 
 thy name and credit be loft,yct your fmeil {tall be as 
 the itncWofLebanonjhatis&LebancBhad many fwect 
 bloffoms.and fwect fmels,fo {hall it be with you,what« 
 foever your condition be. 
 
 This place than is a place of comfort againfl: difcou- 
 ragements, which you may fee exemplified in divers 
 examples.* As in the example of /^.-youknow in what 
 a cafe he was,he loft all be had,that he had not a friend 
 left him;no,not his wife nor let vants that would ftick 
 unto him,buc was brought to the very Mount,to an ex«* 
 tremity that could not go further, for he was at the ve- 
 ry brim of the hill : yet when Job was fit for mercy, 
 when he had humbled himfelf ,you fee what a change 
 the Lord made, how his beauty did return again, and 
 how all his health, profperity , and friends did 
 return unto him, infomuch as he was in all things 
 as before, yea, and beyond it. So in the fourth of 
 Daniel 16 , who would have thought it poffible for 
 Nebuchadnezzar ever to have bin reftored, that had 
 loft his Kingdome and wits too i which is the only 
 meanes to bring a man in again* yea, he had loft ail 
 his beauty, for he was a beaft of the field, yet the 
 Lord made a change with hira ; now a man would 
 wonder how this fhould be brought to pafle that he 
 fliould have his Kingdome again , and be made 
 known to his Nobles ; why the' Text faith, Be looked 
 
 L 3 *p 
 
 *i 
 
 Sxamfles. 
 lob. 
 
 Nehicbtdnep 
 Xar. 
 
8 4 
 
 The lewet 
 
 Mordecaies 
 tjme. 
 
 in 
 
 Simile, 
 
 Simile* 
 
 Simile* 
 
 A Sermon. 
 
 up to HcaveHyVerf, 3 q.and then his Nobles and Princes 
 fought unto him : for the difpofition of all people is to 
 have the right heire to rule the Kingdome;and therforc 
 he had as much glory and honour as ever before. The 
 like you (hall fee in Mordecties time,whcn the Church 
 was in extremity; for you tec how far Human went,thc 
 blow was as it were in the giving ,thc knife was in his 
 hand to cut the throat of the whole Church of the Icws y 
 yet when they had humbled thcmfelvcs by fading and 
 prayer ta the Lord, that made work in heaven; and 
 when there was a change in heaven,you fee how quick- 
 ly the Church waschanged,and brought even from the 
 lowcft degree to the higheft that could be, or ever was 
 in the time of their trials. And therforc Ictus never 
 give over our hopes, and delpair not, for becaufethe 
 Lord is ever ready to fhew mcrcy,for mercy plcafeth 
 him : A man when he corrects his child, he doth it un- 
 willingly; but when he is fit for mercy, he is glad to 
 fhew that; why fib it is with the Lord, he being willing 
 to do it,and exceeding able,for he is aPhyfitian that is 
 able to heale the moft dangerous difraies, and fliall we 
 then doubt of the accomplifhment? It is a common 
 fault amongft us to meafure the Lord according to our 
 felvcs,& fo when we fere man cannot help us,we think 
 that God cannot ; but he that can turn Winter into a 
 Summer,can fpeedily turneour eftatcs when we arc fit 
 for ft : As a Phyfitian that adminifters hard potions to 
 his Patient, it is not becaufchc cannot or will not give 
 him pleafant things, but it is becaufe 1 is Patient is 
 not fit for it j for as foon as he is fit for Cordials, he 
 moft willingly gives them unto him : And as the Huf- 
 band-man, he is willing enough to fow his feed in the 
 £arth,and would be gfsd if the time were come ; I but 
 he knowcth if he fow it on the wild wade ground it 
 would be bft,and therrbre he plowes it firft, and again ) 
 too,"ea thrice if it be ncedfull,and then having well fit- 
 ted it,he fows his feed; Even fo it is with the Lord, be ; 
 
 firft 
 
A Sermon* 
 
 85 
 
 firft plowcs the ground, he digs deep into the hearts of 
 j men if it be needfuil fo to do,tut if a little plowing will 
 ierve,r e never takes a deepcr$and if cne will iei ve, he 
 never gives a fecond;ard thcrfore when we arc fit to 
 receive the Jeed, mercy fball come in a- main ainor.gft 
 us,evenasthatwh«ch goes with wind and tide; yca,it 
 (hail come as rait as cur mi/ery did, which though it 
 comes head- long upon us as it did upon Nebuchtdncz,- 
 zar>yct how quickly did the Lord deliver him apain ? 
 and io fhall it be with us, becaule the Lord Is delighted 
 with mercy, thcrfore the lord doth ufually ielp in 
 extremitics,and not before ; for in the Mount will the 
 Lord befecne. 
 
 And as the firft Doclrin is drawn naturally from thefe 
 words, That it us Gods ufuall manner to bring ku chil- 
 dren into the Mount - fo in the fecond place, then ar,d 
 there will he be fcen:Therfore it follows, 
 
 That in the time of extremities will the Lord be fg$n \and 
 not before .-But then he will appeare in his fpf cial provi- 
 dencc,for the comfort of his children, though not be- 
 fore. 
 
 And why fo?Firn:,becaufethe Lord knows this is the 
 bed way to draw forth the practice of many graces,and 
 good duties,wtiich other wife would «be without ufe : 
 As for example;When lacob had made his Brother E- 
 fau his enemy by his hafty getting of the bkfling.wher- 
 asifhehadftaidtheLords time, he might bave had it 
 without any forrows with it; but becaufe he will have 
 it a wrong vvayjt is accompanied with many forrows 
 both in him and /j>^cf4 like wife -.Now if the Lord had 
 preiently made reconciliation betwixt him and his 
 Brother,as he could have done, though he did nor, but 
 made it long firft, that made Jacob exceeding fruitfull ; 
 for he being caufed to fiy,as his Mother counfelled him 
 todo,in his neceflity became acquainted withtheLord. 
 and knew him better than ever otherwife he .$}ould 
 have known him; yea, he knew himfelf better toc\ 
 
 and 
 
 *Do Urine 2 
 
 Reafons why 
 God will not 
 be fecn till ex- 
 nemititsare. 
 
 I. 
 To exercife 
 the giacej of 
 your God by. 
 
86 
 
 A Sermon. 
 
 ReafoH u 
 
 To give 
 
 of Repentance 
 
 time 
 
 and therfore vowed to give the Lord the tenth of all 
 that he had, and that the Lord fhould be his God for 
 ever if he would give him food and clothing, of which 
 he felt the want at that time; and this brought his 
 •heart to the Lord: So like wife when Efau came againft 
 him at his returning home again ; if at the firfl: it had 
 bin told Iacob that his Brother had bin friends with 
 him, he had never wreftlcd with the Lord as he did-; 
 and fo (hould he have miflcd of that great BlcHing 
 which he received in being called Jfrael. And thcrfore 
 we fee the Lord by this doth draw many great fruits 
 from them, of which otherwife the Lord fhould lofe 
 the glory ,and we the benefit,if it were not io with us. 
 So likewifc the Angell was lent to 'Daniel when he 
 began to pray ; I but if the meflage had then bin deli- 
 vered to hun,his heart had not bin fo well moulded in 
 the frame of grace,therfore the Lord lets him alone; 
 though he had given the Angell charge to deliver the 
 mcflage to him,yct till he had done his work, and was 
 made fit for it,the meffage of their full deliverance was 
 not made known unto him. 
 
 A fecond reafon why the Lord deferrs, and will 
 ftay till the very extremity comes, is , becaule he 
 would give a time to men to repent and meet him in, 
 which is good for his children, otherwife we ftiould 
 not feek unto the Lord : And for fuch as do not feck 
 him, it is to leave them without excufe : As in 
 2 fbron* i i,i 2.Chapters,you fhall find that Rehoboam 
 fought the Lord for three yeers together, and then 
 departed from him, yet Shifacke was not fent againft 
 him till the fifth yeare of his Raign : Whence this 
 is to be obferved, that though he had forfaken the 
 Lord , who therfore had rcfolved to bring judge* 
 ment upon him, ycc he gives him two yeers liberty 
 to fee if he would return. So when Nebuchadnezzar 
 was like a flourifhing tree, when he bad dreamed his 
 dreamc, and that made known unto him, that he 
 
 Oioold 
 
A Sermon. 
 
 «7 
 
 fhould be cut down to the very root, like the Lilly in 
 Winter,nothing fhould be left but the (lumps, yctyou 
 (hall find it twelve months after before the Lord (truck 
 him. So in the deftru&ion of lertifalem by Nebuchtdnc ■*,- 
 **r,the Lord was oftentimes offering to ftrike it, yet 
 called back his hand again that they might humble 
 themfelves and fcek his face;but it is faid of le^belm 
 the t.Reve/ationSyver.lzM gave her time to repent, but 
 Jhe repented not. 
 
 Thirdly, the Lord doth not deliver till the time of 
 extremity, that we may know the vanity of the crea- 
 ture, and fee that they are but as Reeds that are emoty : 
 as for example, when a man is brought to fome great 
 (lraighr,and (ccs that men will forfake him in it, as the 
 Lord will caufe them to do when he will bring a man 
 toallraghtindccd, for then he will (hew him that 
 there is no help in mar;as when a man that is fick, and 
 fo farrc gone tr at no Phyfick willdo him good, but all 
 Thyfitians have left him ; or when a man hath fome 
 great bufines in f and,and nothing that he hath will ef- 
 fect it;2nd fo like wile a man at Sea,when he is in fu<h 
 a tempeft that neither rowing nor any thing els will 
 do him good, then when men are in fuch cafes, they 
 come to fee the vanity of the creature, and that all out- 
 ward means will (tan afide like a broken bow • for a 
 broken bow being draw n but a httle,vvill holdout if it 
 bedrawnuptotheheadjthenit breaks in the hand of 
 him that handles it :even fo,vvhen the creature is put to 
 it,thcn the vanity of them is fee ,& that they are bur as 
 hollow reeds tbtt are empty.and lo not to be trufted. 
 
 Nowvvemufr addetothis, that as the Lord will 
 not deliver till then, yet then he will do it; and of 
 that youmuft make no doubt, becaufe the Lord will 
 make good his promises and be ju(t, for he is aboun- 
 cantintruth, hevvillmake good all that he hath hid,, 
 andthatinaburd2rce, Now if the Lord will helpe, 
 : and yet not till a man come to extremity, why then h- 
 ., M muft 
 
 Rtafon 3, 
 
 To let us 
 know the va- 
 nity of the 
 creature. 
 
 Simile* 
 
 Though Gcd 
 defer tiil ex- 
 tremity , yet 
 then he mil 
 finely heip. 
 
88 
 
 Vfe. 
 
 To teach us 
 not to make 
 too much haft 
 for deliverance 
 
 A Sermon. 
 
 mud help or not at all, and fo be (hould faile them that 
 traft unto him, when as one man will not faiie another 
 thattruftcth him,for that were treachery fo to do;why 
 then muchleffc will the Lord fails thec,tf thou rely up • 
 on him, if thy heart can tell thee thou doft intirely reft 
 upon him,it is impofllble he {Vould faile thee: And ther- 
 forehe muft help thee at the laft ca(t,or els not at all jand 
 untill thou art (o far gone, thou art not come unto the 
 yimnrfov Abraham was three daies in going the /our- 
 ny, and the Lord might have revealed it before if he 
 would,but he did not till he came to the Mount : And 
 therfore do not fay,no w is the extremity, and yet the 
 Lord doth ?iothe!p me, when thou art but in the way, 
 for thou art not yet come to the brow of the hill i thou 
 art not at the utmoft part of the Mount, 
 
 The Life of it is 9 to teach us not to make too much 
 hafte for deliverance in the time of diftrefle, buc to j 
 wait upon the Lord, yea depend upon his Providence ' 
 when we feem; to be without help : If we look 
 upon the Creatur e, yet then arc we to depend upon | 
 thaLord, fo as never to fay there is no help; but on 
 thecontrary,tofay, I will truft in him, though he kill 
 me.; for fo did Abraham here, he was to kill his Son, 
 and yet he had hope : So let us, though there were a 
 thing that would be our utter undoing if it (hould 
 come onus, yet if it do come thou oughteft to hope, 
 becaufe it is the Lords manner to bring his people to 
 extremities , as here to Abraham 2 and the like he 
 did to Peter when he came to him on the Waters ; for 
 he might have holpen him before he began to linke 
 if he would, buthedidflrftlethim finke a little, and 
 then he holpthim : So when the people were at the 
 Red Sea, and had no gap to go out at, then the Lord 
 holptthem, by making a way thorow the Sea: In 
 like manner he did to Iacob when he was returning 
 home from his Father in law Laban, he fufrere-d Efa* 
 to come out againft him with foure hundred men, be- 
 fore 
 
A Sermon. 
 
 forehcholpthimjandwho would have thought that 
 €(a»*s mind mould have bin fo fuddcnly turned ? But 
 when lAcob was brought to a ftrait, then the Lord tur- 
 ned all another way. And the like he did with David in 
 the time of his diftreflc, he let him alone till the waters 
 were like to goe over kimkut when his feet had aloioft 
 fliptjin regard of his outward and inward troubles, for 
 he was at the very going down to the gr tvejhen the Lord 
 brought his feet out of the Nc, and fet him at liberty, 
 and took him out of the waters that he was not drow- 
 ned.-and therfore ftill truft in the Lord, and labour that 
 thy faith faile thee not whatfoever thy (Iraights be ; for 
 that was Peters fault when he was on the Water, for if 
 he had funke being he had the Lords word, ht mould 
 have bin fafe cnough,and therfcre had no caufc todoubt* 
 and fo we {hould learn to do, in all our (freights ftill to 
 believe ; which if we do, we £hall find the Lord very 
 exceeding ready to help beyond all that we can be able 
 toa^keorthink. 
 
 See this in an example or two, how the Lord comes 
 betwixt the cup and the lip, as it were, betwixt the 
 very lifting upof the hand to the ftrokc; and as in the 
 Text, fo alfo when the Shnngmite had by the com- 
 mand of the Prophet left her land, beaufe of the Fa- 
 mine that was to come when the feven years were 
 done; for (he trufted the Prophet, and therfore did 
 not lay, Alas what mall I do for my lands again? 
 but did go ; and when me returned, acd was gone to 
 the King for her lands againe , at that very inftant 
 was the King talking with Slijhaes fervant about the 
 great works of the Prophet, v<ho then told the King 
 ofthis woman and her ionne, confirming that which 
 Gehcz* had faid, and Cjchez^i being prefent to helpc 
 to fpeake for the woman ; and then me had not only- 
 her lands reftored her, but the fruits of it alfo fcr the i 
 whole tiir.c of h;r abfencc. SoVkewifevvhen Morde- 
 cajes deftru&ion was plotted by Hawm, and fo nearc 
 M 2 brought 
 
 sT'l 
 
jo 
 
 Efter £f. 
 
 A Sermon, 
 
 "DoUrint 3 
 
 Godly mens 
 extremities 
 arc; tryals, not^ 
 poniiliments, 
 
 brought co pafle,tbat there could be no hope of help on 
 any fide, yec then when Mordecaj was a deep in the 
 mght,a d had made no plots at all for his fafuy, then 
 tbe Lord brought it to paffc ; tor that night the King 
 could notfi:epe-,thcn he mull nee <s call for a book, and 
 then that above all other books,that fhould be brought 
 and in that book that very place to be turned to of the 
 treafon againft the King, and Mordecayes truth and 
 faithfulnes in difcovering the fame;and that this fhould 
 be done at the very extremity, when a day or two after 
 would have done him no g >od, it is worth the confide- 
 ring.-therfore never doubt, feare not, but truft to the 
 Lord in any ftraigh'jfor though he doth network mi- 
 raclcs now,vet he works wonders and is able to do as 
 great things as ever he was,yea,and doth fo too when 
 there is the like occa(ion : Inlike manner, when our Sa- 
 viour Chrift was brought to the very brow of the hill 
 by the people to be caft downe from it, why then he 
 went away thorow the mids of them; fo is the Lord a- 
 abletodowith us, and will alfo if there be the like 
 need ; and therfore let us learn to truG in the Lord,and 
 in all things to depend upon him. One would have 
 thought it impoflible when fourty men had fecretly 
 vowed, neither to rat nor drink till they had killed 
 Pa*l for that to be revealed, and Paul to be delivered, 
 when fo many that were able enough to deftroy a 
 poorc prifoner had confpired againft him, yet we fee 
 the Lord delivered him from that great (height ; and 
 therfore let us wait dill upon tbe Lord, for it is bu the 
 ftaying till the time be out, and then he that can fave, 
 will fave,and will not tarry. And fo much for the fc- 
 cond thing. 
 
 The laft point obfervable from thefc words, is, 
 That godly mens extremities are but trUls y jent for their 
 good;a»d not ftimjhments, fent for their hurt and mint. 
 
 The Lord did this but to prove aAbraham, he meant 
 him no hurt at all in it: And fo the Lord doth by affiift- 
 ij3- 
 
A Sermon* 
 
 9i 
 
 ing others of his own pcop!e,hc doth not mean to hurt 
 them by it.And therfbre when you fee an af flidtion to 
 be fo great as if it would undoc thofe on whom it is, 
 yet you fhall fee in the iflue it was but like an eviil; for 
 when Abraham was bid to take his only fonne Ijaack^ 
 whom he lovcd,and offer him in a Sacrifice to thcLord, 
 and was fuffered to be three daies in the rryall, yet the 
 Lord meant him no hurt;here was indeed a great ap- 
 prchenfion of evill,yet it was no eviil ; but it might as 
 much work upon him as the evill it felf : Even fo is it 
 with us in our afflictionsjthey are not evils, but meere 
 . trials, & thertore we arc nor much to be difmaied for 
 the greateft afflictions that can befal us in the world,bc- 
 cau(e they are but try als, that do befall thee from God. 
 
 I,but willfomefay,what{hallIgctbyit ? Why,fo 
 much that there is io little caufe to be forry for it, that 
 thou h ft caufe to rejoycc,ir thou wouldeft believe ; as 
 is faid in the i.of lam.z.My Brethren count it great joy 
 when you fall into divers trials : It is a very fit Text for 
 the purpofe,for the Lord laid he would proove Abra- 
 ham; and all is no more but to try us, and not to do uf 
 any hurt;and this is a good reafon why it is fo, in that 
 we are bid to re Joyce in it ? now we have no caufe to 
 rc/oyce in that which will hurt us,neithcr will theLord 
 lay any unreafonable command upon us. 
 
 I,but what if the tryals be many ? Yet he bids hs rc- 
 joyce,though they be of divers kinds; when we are not 
 onlyafiRicted in the lode of goods,&our friends forfake 
 us,in which we might have fome comfort,ifour healths 
 and liberty might be in joyed,or if ail the outward man 
 were afflicted, yet if the fpirit were whole it would 
 beareout infirmity. I,but what if that be wounded toe? 
 Why,if there be tryals of all forts, and you fall into 
 them all,and that of a fudden too,as a fall of waves,one 
 comming upon the neck of another, as they did upon 
 Iob 9 yct we are bid to rejoyce: Why one would think it 
 were enough for a man to be patient in that cafe ; yet 
 
 M 3 (faith 
 
 ObjeEi. 
 Anfw. 
 
 Objeft, 
 Anfw. 
 
91 
 
 Objetl. 
 Anfw. 
 
 Wc ought to 
 rejoycc in try 
 als,lxcaufe the 
 greater the tri 
 all is, the more 
 will be the 
 good. 
 
 Objett. 
 Anfw. 
 Thy good that 
 comes of try 
 
 A Sermon. 
 
 als is, 
 i.Inci'eafe 
 
 grace. 
 
 of 
 
 2. Increalc of 
 reward* 
 
 (faith the Apoftle)you muft re Joyce \ n ifjea, count it ex- 
 ceeding \oj:th2X is,as your tryals are greater, fo let your 
 joy be greater, 
 
 Why,that is a ftrangc command you will fay : I but 
 though you fee not the reafon of Gods Commande- 
 mcnts,ytt there is a great reafon in them, which if you 
 faw,you would keep them mod willingly. And the rea- 
 fon of this Command \s t the greater the tryall is, the 
 more will be the good,and thcrforc the more caufe of 
 joy; for if the moft painfull be the mod gainfull, then 
 they that have them have the greats ft caule to rejoyce in 
 them: It was a tryall for Abraham to go from his own 
 I Land,and to caft out his fon lfhmael\ I,but this was the 
 grcateft.and this brought him the greateft fruit that e- ' 
 verhe had. 
 
 I, but what is that good? why tbisjfirft it (hall increafe 
 grace in your hearts jfor as the gold when it is tried lo- 
 feth nothing but dro(Te,and fo is made the better ther- 
 by;fo it is with our afflictions, for the tryall cfourfaith^ 
 faith the hyd&\z>bringetb forth patience : fo the greater 
 thy tryall is.the more it ftrengthens thy faith,and fo in- 
 creafcth comfort: for when the afflictions of the Apo- 
 ftle abounded his confolation abounded alfo And hence 
 it is, that our Saviour Cbriri faith, 7 'ott /hall receive an 
 hundredfold mth perfections ; that is, when the triall 
 doth abound, the comfort {hall abound.. 
 
 Again,you {hail have the greater wages ; for when a 
 man hath afrind, that hath bin imployed about any 
 great thing for btm,w by the greater the trouble was 
 which be di tundergoe for him,themore will he be be- 
 holding rohim.ar.d the greater regard will he beftow 
 upon him^ve-.:fyhc greater the tryals are from the 
 Lard,the greater benefit will come to u> by them ; and 
 therfore when you fee the ^rcateft tryals bef 11 the 
 Chu~ch and people of God, be allured by this which 
 hath bin faidj tbat fome great benefit is comming to 
 then--,; for do you not think this is an ulefull do&rin • h 
 __^ may 
 
A Sermon* 
 
 9J 
 
 may be it concerns fome of you now at this prefent; if 
 not,k may do, therfore lay it up before ha d; and lec 
 us not think of afflictions as of things that will undoe | 
 us,but as tryals that will bring us profit. For as the Spies 
 that went to Canaan were of two forts,and looked up* 
 on the Gyants thit were in it with a double e e;and fo 
 fome of them faid,0 the Land is a very good Land, and 
 incouraged the people to go up into it; and others that 
 were afraid, they laid, n^y, but the Land cats up the 
 Inhabitants therof, and difcouraged the people to 
 goe up into it : Ev ;n fo it is with many amongft us, 
 when they fee afflcYions befall the Chu-ch and peo- 
 ple of God, O they prefently are afraid, and therfore 
 they fay, Who wouidbeastbefe men ? let me be of 
 fuch as be in profperity and have friends, and fome 
 that will provide tor me -. but what is the reafon of 
 this? why they fend forth wrong fpies, and there- 
 fore they bring back a faife report : but if thou woul- 
 deft fend forth thy faith and fpirituall wifdome which 
 ought to be in thy heart,then thou (houldft fee it were 
 no fuch matter. And therfore let this be our Practice' 
 concerning the cftate and condition of the Church at 
 this time, and needful! it is we (hould fo do ; for do 
 you not fee the dangers that they and we are in, and 
 the confulion that is almoft throughout all Europe ? 
 yet God hath not forgotten u?,neither will. he leave us, 
 if we can but reft upon him ; what though there 
 fhouldbc a iudden change, fo that all things were 
 with us as it was in Hefters time? yet could the Lord 
 bring foorth fome good thing out of it, that (hould 
 tend much to his glory and our good : Put the cafe 
 all were turned upfide downc, as it was in the confu- 
 fed Chaos, wherein Heaven and Earth was mingled 
 together, and the waters overcomraing all the reft, 
 yet as then when the Spirit of the Lord did but moove 
 upon the waters , many beautifu'l creatures were 
 ! brought forth, and the Seadevided from the reft, that 
 \ thofe 
 
 Simile. 
 
P4 
 
 A Sermon. 
 
 thofe waters that fcemed then to fpoyle all, ferves 
 now to water all, and without it we cannot be ? Even 
 fo,were the Church in never fo confufcd ! a condition, 
 yet the Lord (hall io order the things that feem to un- 
 do us,th at they (hall bring forth fo met hing of fpcciall 
 ufe; that is, fomething to water and make fruitful! 
 the houfe and people of God : and therfore be not 
 out of hope whatfoever befals thee, only be hum- 
 bled ; for there is great caufe fo to be, and the Lord 
 cals thee to it by his Miniftcrs, and we are his Meilen- 
 gers to declare his will unto you; and as we muft be 
 humbled, and take to heart the caufe of the Church, 
 fo we muft conllder the timc,that we ma^ be thorough- 
 ly affecled therby ; for it was Sphrtimt fault not to 
 doit : and thou muft fee this dMrcfTe, fo as it may 
 bring thee into the Mount ; for it is not an extremity 
 fimply that will caufe the Lord to help thee : but 
 when thy foule is plowed uprherwith, and then the 
 Lord will caft in the feed and water it, fo as thy foule 
 flqall fpring again;and therfore let us (till maintain our 
 hope in all conditions whatfoever. And for this end did 
 I fall upon this Text at this time,That in the Mount will 
 the Lwdbefeene* 
 
 FIJ^JS. 
 
The Snmme of the chiefe Points con- 
 tained in this Treatifc. 
 
 DOCTRINE L 
 
 Hat all mm by na- 
 ture are dead in 
 trefpaps and fins. 
 The Do fir in f roved. 
 Fjrjl, by reafon. 
 Secon //, by Scripture, Pag. 2 
 hive thing* to be cbferved for the 
 
 understanding of 'the ^Doclrine. 
 I. What this death is \ 
 Two things alike in the naturall 
 and fair it Hall death. 
 
 1 . Privat io n of life. 
 
 2. Something left of the body, a 
 cArk*f[ e ; ofthe'foulcy a cor- 
 rupted -quality. 
 
 Dejidiror^snhy fo called, p. 3. 
 
 The feat of this death. 
 
 If. The kinds of this death : three 
 
 ki^S. 
 
 I . The death of guilt, p .4 
 
 2 The death of grace. 
 
 3, The death of 'joy. 
 How terrible the taking WAy °f 
 
 Gods pr tfence #,p.$. 
 ///. The fignes of this death are 
 foure. 
 
 I . Privation ofrcafon. 
 A difference betweene car nail and 
 fpiritvall knowledge^ p.<5. 
 
 ?, 'Privation offenfe. 
 
 3 Want of * motion ', p. 7. 
 
 4 Want of beamy and vigour >• 
 Hyyp wicked men may have mora/l 
 
 virtues, 
 IV. The degrees of thus death , p. 8. 
 
 OBJECT. 
 Jfalldeadjhen preaching in vain. 
 
 A NSW. I. 
 There is the life of reafon in him, 
 tf her by a man may 
 
 1 See him fe/fe dead. 
 
 2 'Brintr him f elf e to the meanes 
 
 ANSW. 2. 
 The Word may put life into him. 
 
 ANSW. 2. 
 A difference bitweene the ffirituall 
 and cor por all death : this again (I 
 the -will) th.it voluntary % p, Io. 
 The Vfes ofthe\p(,int. 
 J . Not to deferre repentance. 
 How the Dive II deceives men in 
 
 N 
 
 perfrva m \ 
 
The Contents, 
 
 ■per/wading them to put off 
 
 their repentance. 
 Savingrepentancewhat it is l\ 
 An example of Francis Spira. 
 
 2. How to esteem civill men. 
 
 1. Not to overvalue them. 
 
 2, Not makf t hem our compa- 
 nions* p. i 3 , 
 
 3. To ftir up to thankfullnes for 
 being quic\ned, p. 1 5 . 
 
 ' 4. How to efleem the means of 
 grace. 
 5. Toexamin our felves whither 
 we have this life in w or no. 
 How the iJivetl deceives chill 
 men, p. 1 6. 
 
 Two Jtgnet of quicks in (r : 
 I « Afenfible conftderation of our 
 
 efiate hj nature. 
 A n univerfall chanoe, p. 1 7. 
 2. An application to examine 
 our felves before v?e receive the 
 Sacrament. 
 Two birds of/pi^itua^y dead m r n : 
 FirftjStarl^ dead, Signes therof : 
 I. Pofitive, 
 
 p.22 
 
 3. Stiffen^. 
 
 4. privation offenfe, 
 5 • ?(j fympat hiding in the wife- 
 
 ries of others. P. 2 3 
 
 Two things may move 144 to con- 
 
 fiderths mifcries of the Church 
 
 I. The greatneffe of the judge- 
 
 msnt on them. 
 2. Our abiliy to helpe them. 
 For the Church we muft 
 I. Pray for it.. 
 
 Fervent 
 
 P*5 
 
 Oar prayers 
 it, lift bee 
 
 Spirttuall. 
 ,0/ faith. 
 With con (lane y. 
 
 1. A careltffe negl^cl of good" 
 neffe. ^ 
 
 2. A lying (till in any lufl, 
 
 A living fa ft what it is.pa.ip 
 
 3 . *sfn Antipathy to God and 
 (toodneff?. p 20 
 
 77. Privative, 
 
 1, Privation of $ eech, p2l 
 
 2. privation of heat. 
 
 A difference between? the t )ld~ 
 
 nefftofa godly man<ania wicked. 
 
 Ofrighieoufntffe 
 With humility. 
 
 2 , Be more zealous, p, £ # 
 
 2, . Stir re up others, 
 
 4 Perfrme duties in due time, 
 
 p. 2 7. 
 
 5 Performe duties with conti- 
 nuance. 
 
 TLe Dive Is cunning to defer 
 men from do inn a 00 d dutie* a 8 
 Secondly, fctmingly l.ving men : 
 
 Signes thtrofare y 
 
 I They do net grow, p 30 
 
 They are m~oved by an out- 
 
 ward principle, p.^j 
 
 3 They feeme living but in 
 fome places and companies* 
 
 4 Thy fpeahfrom thetenh, 
 net from the heart, p. 32 
 
 Juirm cor.vctedby a Country - 
 mans hearty Jpea^g, p. 3 3 
 T * omeanes toget life ; 
 
 \T X 
 
The Contents. 
 
 1, To labour to fee this d-ath. 
 
 2. Togo to Chrift for life, Ibid. 
 
 DOCTRINE II. 
 
 7 Hat whofoever would he 
 trainflated fi'om death to lif: 
 mu ft fir ft apprehend himjelfto be a 
 child of wrath, P-34 
 
 Three things keep vu from thrift : 
 
 1. Vnbtliefe, 
 
 2. NegUEl of him. 
 
 g. Vnwillingne(fe to part wi: 
 other things for him. 
 Three things to be fet againft thefe, 
 to brin^ hs to Chrift: 
 
 1. faith to believe he is God. 
 
 2. &s4 jleight Humil : ation to 
 bring us in love with Chrift 
 
 3. Sound Humiliation to be 
 willing to part with all for 
 Chrift. P35. 
 
 Thenecejfuy of a deep humiliati- 
 on. 
 Without A found humiliation. 
 I. We will not come to Chrift : . 
 a. We will not ft ay with htm. 
 Humiliation compared to 
 the f our e grounds, Marth. 
 Ig. p, 5 6 
 
 3. We w II not do or ftfjfer anj 
 thing for him. 
 Fourereafons confirming the <Do. 
 tl>ine y p.^y 38 
 
 The 1)00! rine of Humiliation mufi 
 go bffi>re fantlification. Ibid. 
 
 V S E. 
 
 Not to content ourfclves with Mo- 
 rality and Civility • for except 
 we have more than nature in us^ 
 we cannot bejaved } p. 5 8 
 
 QVEST. i. 
 
 Wherin true humiliation ennftfts ? j 
 
 ANSW. 
 In three things : 
 
 I. In feeino our lives abound 
 
 with atluall fins, 
 2- In cotfidertng there is no- 
 thing oood in us. P«4°. 
 3. In fmiting our hearts with 
 an apprehenfion of Gods 
 curfe, 
 
 QJV E S T. 2, 
 
 What kind of for row is required 1 
 true Humiliation f 
 
 ANSW. 
 *s4 forrow convincing the judge, 
 merit , and moving the affe- 
 ctions. 
 
 QVEST. 3. 
 How /ball we know whether this 
 (orrow be true or no t 
 
 -ANSW. 
 True Humiliation diners from ei- 
 ther forrow. P-4 T -' 
 I, In the rife. \ 
 ______ 2^2 2. Tn X 
 
The Contents. 
 
 %J» the continuance. 
 %.By thefignes of broke nneffe of 
 heart. p. 4 2 
 
 Contrition of heart. 
 
 1, Healesourfinnes. 
 
 2. (faufeth love to Chrift. 
 Signes of our love to Chrift, are, 
 
 1. Obedience. 
 
 2. Affetlion towards him. 
 
 3. The high pricing of fyiritu- 
 all things, P4$ 
 
 4. Contentedneffe with the mea- 
 
 neft condition. 
 5. Feare of offending GO?), 
 
 p.44. 
 Tenderntffe of Confcience 
 wherin confifts. 
 6. The finding offweetnejfe in the 
 
 the Word of God. 
 7. CMeekneffeofjpirit, pi.45 
 Humiliation change th our na- 
 ture. 
 
 QUEST. 4. 
 
 Whether this Humiliation be in all 
 men ? 
 
 ANSVV. 
 // mu(l be in all, or els they will 
 
 fall away, 
 The difference of humiliation in one 
 well educated and a oroffe (in- 
 ner> p. 46 
 
 QUEST. j. 
 
 What is the leaft degree of Humi- 
 liation t 
 
 ANS VW 
 To count finne the great eft cvill, 
 
 Chrift the great eft good. 
 A mans conjtrflon confifts tn 
 I . Being found' j humbled, 
 2 S:eJfaftly laying hold of 
 Chift, PM7. 
 
 3. Newncfc of life, ' Ibid. 
 
 QJi E S T. 6. 
 
 Hew/ball we come to be thus hum- 
 bled? 
 
 A N S W. 
 
 The Law the or.ly means to Hu- 
 miliation, P a g.4^» 
 
 The Jpirit of bondage what, and 
 why re quired to humiliation. 
 
 How Afflitlions and the Law con- 
 curre to hum Hat ion. 
 
 Fire bieancs to humiliation. 
 
 1 . To confiitr our eftates^ p.49. 
 
 2. To fiffer fornw to abide on 
 ^.p.50. 
 
 3. To fee finne in its effetls. 
 
 4. To make tbefe tv Is prefent 
 by F tiith. 
 
 xV> things ought to be prefent 
 b'fre tv: 
 
 1. A% 'fihne s paft. 
 
 2, Things future s 51. 
 5 , To ta\e heed of Jbifts, 
 
 Eight flufts whir by mn th'.nke to 
 bene (f ju dg erne nts. 
 I. CivUi'y. 
 
 2. For 
 
The Contents* 
 
 2. Fcrmall performance sf holy j Every one would take Chrift as a 
 
 duties, P-5 2 ' 
 
 3. Badncffe of nature. 
 Two Cautions therto. 
 
 4. Godsmrcy. 
 $.Tbe making cenfeience of ma- 
 ny things. 
 
 6. The delay of the exec mien of 
 judgement, P-53* 
 
 7. A fa! [e opinion of cur ejiates t 
 Three (^aution s therto. 
 
 8. An opinion that (ome fhould 
 be holy, and not ail. 
 
 VSE. 
 To perfwactc tu to humble our 
 felvet, p. 5 4, 
 
 DOCTRINE III. 
 
 WHofoever will come to 
 Chrift , may come and 
 find mercy. p. 5 5 
 
 Explication of the Dottrine. 
 The grounds of the Ttotlrine are 
 thefe two : 
 
 I . Oi herwife no ground offoith 
 
 p.55. 
 
 2. Faith is about things that are. 
 
 V S E. 
 To export every one that is hum- 
 bled and fees what need he hath 
 ofChr'tfby to come to him to be 
 ejuickned, p. 5 7. 
 
 Saviour \but not as tLord. 
 ^hrift gives whom he quickneth, a 
 threefold life i P-5 8" 
 
 DOCTRINE IV. 
 
 WHofoever walketh in any 
 courfe ofjinne, is a dead 
 man, and the childe of 
 wrath y p.59. 
 
 The HDotlrine proved by Scripture. 
 By Re af on* p.6o. 
 
 REASON. 1. 
 
 He that walketh in fmne t is over. 
 come of ftnne. 
 
 REASON 2. 
 
 Inhimfinne hath the chief eft com- 
 mand, and God no place. 
 
 OBJECT. 
 An Hyp$crtte keeps his fin %n y 
 and fufftrs it not to breaks out, 
 and they fore it is not predomi- 
 nant, p.61. 
 
 ANSW. 
 It is no mutter for that> for God 
 judgeth according to the inward 
 heart. 
 
 REASON 3 
 
 He is an Hypocrite. 
 
 2^3 
 
 G on 
 
The Contents. 
 
 god hath rejpetl to [mail things , ANSWER, 
 
 with Jlncerity , more than many Three maine differences between 
 
 great things with hypocrifie. 
 
 REASON4 
 
 He is ready to run into other fins 
 
 upon occafton. 
 
 QJi E S T. 
 What this walkjng is 
 
 pag.62. 
 
 ANSWER. 
 Right walking is known > 9 
 
 1 . 7$} the choife of the way. 
 
 2. r Bj theprogrejf?therin,p.6$ 
 
 3 . By the companions and. guides 
 
 4. By the provision we make. 
 
 V S E. 
 
 /. For try a II y to fee whither we 
 walk^ m the right way or no$ t 6^ 
 
 Two rules to try whither we walk, 
 aright, 
 
 1 . To fee whither it he a known 
 (in. 
 
 2. To fee if thy fin be continued 
 tn. p.65. 
 
 Q^UES T.r. 
 When is (in a known fin ? 
 
 ANSWER. 
 Every mans conscience will tell him 
 what is a known Jin. p. 66 
 
 OBJECT. 
 
 A Go lly man may have afcruple of 
 i conference. 
 
 the occafen of a guilty confei 
 ence andthejcruples cfthe Godly 
 /. In ths continuing it ; the wiclee d 
 after knowledge lie in fn, but the 
 Godly for fake it. 
 II. In the fubjetl matter ; hard 
 doubts be in the Godly t aoainfi 
 which they gather fonndesl re a- 
 fans ; and eafie matter to the 
 wicked will corrupt their corfci- 
 ences. P«^7 
 
 I 1 1. In the re s~l of their aclisns ; a 
 good Conference may be troubled 
 about one thing, and yet the reft 
 of the actions good ; but an evill 
 confeience grows worfe andworfe 
 in other thinos. 
 
 QV EST. 2. 
 A Cam all man doth mtny good 
 things^ and alUwes rot himfelf 
 in any fw> and what doth a godly 
 man do more ? 
 
 ANSWER. 
 
 A godly man and a wicked may be 
 
 jai^ 'both to agree ani differ: 
 \ . They a?ree in the way> and differ 
 in the end of their jour ny> p. 68. 
 2. They agree and d ffer in the dif- 
 
 approvino of e*. ill. 
 'Difap proving of evill two-foil: 
 
 C Principle in Nature^ 
 4rifitig\ Confeience. 
 from a jTrue Principle of 
 L Regeneration. 
 
 $.Signes 
 
The Contents. 
 
 3 Signet to dijlinguifb between a 
 naturall dijlike of evi/l, and a 
 Regenerate. 
 
 1 . A delight fill ai' flawing from 
 fin. 
 
 2. A change and rifing of the 
 hea*t both a^ainsl old fins 
 and the doers of them y pa,f p. 
 
 2> A change of the whole man, 
 
 p. 70. 
 QU E 
 
 ANSW. 
 All mt n fin ; but there is a double 
 difference between the fins cf) 
 the godly and the wieked. 
 
 1 . In the wicked Jomefin it e- J 
 *ver predominant . 
 
 2. The wicked commit fin ai ' 
 a proper worke* P*7 2, 
 
 QJJ E S T. 5 
 
 S T. 2 
 
 Godly men often relapfe as well as I How fhall we diftingtiijb between 
 the wicked-^ the? fore how [hall 1 the purpofes of the godly and the 
 diflingttifb between thefe 
 
 ANSWER. 
 
 wicked? 
 
 ANSWER, 
 The purpofes of the wicks.d are 
 
 Three fgnes of diflinclion between \ weal^ and fi-uitleffe y but of the | 
 a godly mans relapftng and lying godly slrong andeffeclttally p.73 j 
 in fin. I 
 
 1. He hath no ptirpofe to fin, \ U S E 2^ 
 
 2. He favoureth not his fin. To comfort all thofe ihat ao not 
 
 3. Hi falls not into the fame fin \ continue in fin , P*74» 
 
 1. So often as before^ pag.71 . Fottre comforts in a perfect heart : 
 
 2. After the fame manner, l.Contentednt^ffeioforfa^elfffi. 
 
 ? . Ability to prayer. 
 QJV E S T. 4 3. Ability to beare afjliclions. 
 
 Who is it that finxeth not ? - \ 4. Sound peace and /*//*w£>p.75 
 
 
 s* «$ 3$ 4b ^ v :§f •!• » * T|r m *t> 
 
 The Sunme and Contents of the Sermon. 
 
 OBSERV. 
 
 THat fpeciall pa fj "ages of Gods ^ Two things obfervable in the Ttxt 
 providence Jhohld not be for 
 
 got 
 
 ten, 
 
 p;6. 
 
 That the Lord will bee 
 feene. 
 
 2.* That 
 
The Contents. 
 
 2. That he will be feen in the 
 Mount. p. 7 7. 
 
 USE. 
 
 To help againfi difconragements. 
 
 DOCT. i. 
 
 // is Gods afuall manner to bring 
 
 his Children to extremities \ 
 The Dotlrine prooved by Reafons. 
 REASON i. 
 
 To mak£ it an apMon. ^ 
 
 . REASON 2. 
 'Becaufe the Lord might be fouqht 
 *nto % pXg, 
 
 REASON 3. 
 Becatifegodmay.be known to be 
 the helper. 
 
 REASON 4. 
 
 'Becaufe we might receive it as a 
 
 new gift. p #7p# 
 
 REASON 5. 
 
 Becaufe we may know the Lord by 
 
 experience. 
 God is never fo -well known as by 
 
 experience. 
 Godmanifefleth himfelfe ever up- 
 on foment eat change. p. 8o. 
 REASON 6. 
 Becaufe the Lord might proove and 
 try us. 
 
 U S E. 
 
 Not to be dif com aged what ever 
 our cafe be 9 p^ g l 
 
 Comfortable Example s of Job,Ne 
 buchadnezzar , the Jcwes in 
 
 Mordccaycs time, againft dif- 
 
 comagements, P. 82,84. 
 
 DOCT. 2. 
 
 In the time of Extremities the 
 
 LordwiRbefecnand not before, 
 
 And that for thrfe caufes- 
 
 reason/. 
 
 To exercife the graces of Godly 8< 
 ( REASON 2. •' * 
 To give time of Repentance ■ o l& 
 REASON 2. F * ' 
 To let m know the vanity of the 
 
 Creature, 
 
 Though god dtfirretillextnmiiy, 
 
 yet then he willfully come, n 87 
 
 USE. V ' 
 
 To teach us not to make too much 
 
 haflefor deliverance. p . 8 8. 
 
 Examples of the Lords cemmirg in 
 
 extremities. 
 
 DOCT. 2. 
 
 Godly mens extremities are but 
 trials fent for thfir good, and not \ 
 punijhments fent for their hurt 
 and mine. P 90 
 
 Try als they fore Jhould be cauje of 
 rejoycing, rather than for row- 
 ing. 
 
 We ought to rejoyce in tryals, be- 
 caxfe the greater the try all is, 
 the mere will be the e^ood. 
 
 The good that comes of tryals is 
 I ,T he increase ofnrace. 
 2. The tncrcafe oj reward p. p2. j 
 
 FINIS. 
 
v»/ 
 
 
 m 
 
 
1 
 
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 m»i