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Full text of "Sinnes overthrow : or, A godly and learned treatise of mortification ... All being the substance of severall sermons upon Colos. 3. 5"





Collection of Puritan Literature. 







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s* Do#rine of MoiiTif ication; *» 


*!' j„j.i.„^ I I VNC1JANNES5E. i* 

* hm t0 Mmt fi e inordinate A ppbct.n/ 

* ^inordinate a ffection,^ 


♦ AH being the fubftance of feverall Sermons upon 5 

<* CO LOS. 3. J. v ... £ 

J Mortife therefore jour member s>&c. \\r) i? 

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JJ Delivered J* 

5 By that late faithfull Preac>cr,and worthie Inftrumcnr X 
^ <rf Gods glorie, Iohn Presto NjDo&our in Di- & 
vinitic, Chaplin in Ordinarie to his Ma jeftie, Matter & 
otSmanueR Collcdge 'mCambridgc ,andlonactimcs <|* 

Preacher e(Lhcolus line. 2T 

; 1 

The fourth Edition, arretted. 



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F rftJnthcTrcarifcofM ortification, 


T" 1 He height cf Glory which wee exptel by chrijl, jhould 
^ ciufe every man tomortifjefinne page 3. 

The frame of our hearts ought tofuite *>ith thefe conditions 
that we receive by our union with clmfi, p. 4 

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 

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. 

2. Thefatisfyingof lufl isanendleffeworke, 

3. 7 be great danger of finne. 

4. The deceit of Jinne. 

Sinne deceives foure waycs 



p. 14 




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 

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 . 

In the regenerate^ fiejh lufleth againfi thej}ir}t,&c.ibi6. 


Corruption reignes not, though it may take foffeffton in the 

heart of a Regenerate man -, it exceeds not the meafure of 

Grace. ibid. 


To exhort us to abfiainefrom the finne of the heart, as well 

as finne in the outward attions. p- 2 2 


The Contents. 


LMen fhall be judged by their workes^not by the thoughts of 

their hearts. p. 23 


Godwill judge the thoughts of the heart, as the caufe^the 

ac7ions y or workes, as the effects . ibid . 


To teach us that no man is fo holy, but he needs mortifica- 



p. 29 

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 


Profefors being firong in faith, need not avoydoccaj/ons of 
finne. p. 3 1 


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 


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^ 


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 


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 

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. 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 ': 

Earthly things areprefent. p. e\ 

Heavenly things pre ftnt, a* joy in the holy Gbofl, &c.are to 
be preferred before earthly things^ ibid. 

Difference betweene nature andfenfe^ ibid. 

Earthly things arefenfibly felt, p. 6 5 


Men are deceived \ for the greater the fkcultie, the greater 

thefenfe ibid. 

K^i threefold dfference betweene thefuperiour and inferiour 

faculties, ibid. 


Earthly things make us to be well thought of p. 6j 


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, 


Earthly things feeme of great worth unto #*, p, 7 o 

Thej will not do fojf compared to JpirituaH things, ibid . 
sAllmens comforts (land in Godsface, p. 7 1 

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 


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 

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 



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 


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 

70 exhort all men to elenfe the f elves from this filthines* 140 


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 






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: 

\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. 


O f Evill Concupiscence. 
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. 

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 


Whether a man after true Mortification may fall into the 

famefinne againe. ibid, 


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. 





Of inordinate A f f e c t i on. 

ALL immoder at Affections mufl be mortified, p, 
fr/wf Aflv&ionsare. p. 

r Naturally 
jhreefortsof Affefti$ns><Cdrnall, > p 

/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 

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* 
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 

p. 202 

p. 203 

p. 206 
P 207 

. 210 


p. 216 


p. 218 



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 
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- 
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 





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. 


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 


The Doftrine of Mortification. 


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 


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- 


tion why a 
turning of 
the heart. 



When fin 
fecmcs to 
be morti- 
fied,and is 

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 


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 






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 





7 he DoRrine of Mortification , 

How co 
know when 

To this I anfwer, You ihail know them by thtfc 

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. 

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 


TheDotlrine of Mortification. 


£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 

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 


The Doctr.ne of Mortification, 


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 


1ht Doclrint of Mortifie Aticn. 


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 






The Dottnne of Mortification. 





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 


1he Dottrine of Mortification, 


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- 




jheDottrint of Mortification < 



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 


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 

I PCM 4 I4 

Mat. 4. 4. 


The DoFtrine of Mortification. 



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- 


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 

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, 



Rom. 6*\6 






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. 


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- 

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 




The pow- 
er of a Re- 

Gal. 5. 17. 



The Dottrine of Mortification* 


It is not e- 
nough to 
from, fin 
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 


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- 






The Dottrine of Monif cation. 


No man 
To holy 
but needs 


come to 

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 

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- 




Me an es, to 
take pains 
about ic. 

The Dofirine of Mortification* 


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* 


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- 

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 




The Doff rim of Mortification. 



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 


The out- 
which fur- 
ther Mor- 

Firft, mo- 
in lawfnll 

Exceflt in 
things is 
dano er#U j 

3 o 

The Doff rinc of Mortification. 

cond out- 

vowes and 


when law- 

Hew tobe 
of and 

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, 


Tie Vottrinc of CWortificatitn. 


The third 






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 





The Doctrine of Mortif cation. 

The 4 th 
Failing & 

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- 

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, 


The Dotfririe of Cfttdrufication. 


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 


ftance of 
the Spirit 




How the 
Spirit may 
d e won or 

ThcBoBrine of Mortification-. 

How the 
Spiri t is 


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- 

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 


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 

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 


Ads 6.10 

How the 

Spiric is 

Opllill ~J 

3' I 

The Doffrine of Mortification. 

How the 

Spirit is 


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 Doctrine of Mortification. 


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 



W-ittce in 
the Spirit. 


The Doctrine of Mortification. 







Obj. I 

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 

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. 


"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- 

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


The order 
of Faith in 
the Rege- 

Obj. z 

Anf. 2. 

dwels in 
the heart. 


Errour a- 
bout Mor- 



fpi ritual I 

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 

The Dottrine of LMortificMion. 


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^ 



The Doctrine ofMortificttUn, 



nefle of 
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- 


The Doffrine of Mortification. 


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*. 



The Doffrine of Mortification. 

What is 

meant by 

Why cal- 
led Mem- 

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 

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 


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 \ 





4* | 

The Doctrine of Mortification. 

What is 
meant by 

What it is 
to bee 

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. 


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 

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 




How a 

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


The Doffrine of Mortification* 

Da. 4-34- 



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 


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- 

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- 

I To 


The order 
of the fa- 
culties of 
the foule. 



may know 

The Doftr we of Mortification. 


What it i$ 
to 6c hea- 
venly min 

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 


The Doctrine of Mortification, 


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 



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- 

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-_ 





The Doftrine of Mortification. 



How the 

ding en- 
may doe 
the reft of 
ths facul- 

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 


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 






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 

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 

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 


more - 
to mm 
than earth- 
ly minde<. 

men are 
raid to 
their ex- 





The Do&rine of Mortification. 

Sinne oue- 
ly makes a 
man lofc 
his excel- 

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 


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 



fo hatefull 
c© God as 


The Dotfrine of Mortification, 



feemcth a 


than earth 



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©- 

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- 

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 



Hcb. 6.6. 


the back- 
Aiding of 
the Saints, 
and the 

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. 


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- 



Caufe 3, 

A caveat 
to thofe 
that lland. 


th.u hnv e 
Revel. $. 

that have 
not yet 
tafted of 
the fweet 
n< (Te of 

64 * 



Old men. 

The DoBrint of Mortification* 

ons of 
neflfe an- 

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 


nature and 


lam. j, j 




The DoBrine of Mortification. 

A three- 
fold diffe- 
rence in 
the mat- 
the fuperi- 
6ur & in- 
feriour fa- 


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 


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 


■■i — ■-■ -,» ■ -,- 


Efay. i.f 

Mat. 14. i*- 

The Vottrinc of ' Mir tiff **h*i 

The Mar- 

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- 

The Dolt rim of Mortification* 

*- — k 

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 
quired for 
doing of 




7 o 

The Doctrine of Mortification, 

iPct 4 4. 


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 

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 


The Doctrine of CMortificatiw. 


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 


All mens 
ftand in 
Gods face. 





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 


TkeDottrine of Mortification. 


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 

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 &• 


Motive* to 
< ur earth 
\y mem- 



The Doctrine of Mortification, 

makes a 
man un- 

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, 



The Dottrim ofMortifjcatto*. 


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 



Meanes to 
the ioa. 
thing of 



of it. 

M 2 



The D* ft rim of Mortification 


ft and s. 


The royal- 
ty offpiri* 
cuall things 



A eonftaat 

and dili- 
gent watch 
over the 

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- 


ihe Doctrine of Mortification. 


<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- 


A twofold 

the world, 


The Doftrine of Mortification. 


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 

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- 

ihc Dottrinc of Mortification. 


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 



A judge- 

rightly in- 



The DgZJrine cfMoriificatton, 


A fighc in- 
to the All- 
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, 


The Doff rine of Mortification. 


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. $. 



The Doftrwe efMonification* 


A fpiri:uali 
pated ro a 

Such arc 
fitly com- 
pared to 
ne^ars I- 
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- 


The Dofinne of Mortification. 


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 

things a 
better ob- 


The Dotfrhc if Mortification, 


No fwctt- 
nefie in 
cai thlie 

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 ; 


The Dotfrine of Mortification. 


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 


B *ca re 
flioy arc 


Bccaufe of 
our condi- 


The D olivine of Mortif cation. 



| 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; 


TheDocJrinr of Mortification* 


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 


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 


N© Moti- 
on with 


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. 


The Dofirine of Mortification 




of a rrue 



It is ihc 

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 


Luke 10. 
A f< are- 
fold diffe- 
rence be- 
earthly and 

The Doclrine of Mortification. 


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 


The Daftrine of Mortification. 


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 


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 



The DoBrine of Mortification. 

All thing* 
aic at Gods 

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 > 


The Doctrine of Mortification. 



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- 



The Doctrine of Mortification* 

Markes to 
know whe- 
ther wc 
have loft 
our earth- 
ly minded- 

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 


The Dottrint of Mortification. 


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. 


I 9% 

The Doctrine of Mortification. 

on when 

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, 


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 


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 


The D olivine of Mortification. 


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 


The V attune of Aiertif cation. 

no orna- 
ment to 
the Word 

Tbe fijper- 
of the 

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- 

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 


The Word 
ibould not 
with Elo- 
a Cor. 4. 1 


The Doctrine of Mortification. 


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 


meant by 




The Doftrine of Mortification. 


A *$»,$. 

How lear- 
ning and 
is to bee u- 
fed in prea- 
ching (he 




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 


The Do firm of Mortification, 


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 

fliould no 1 
pleafe their 

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 



The Dotfrine of Mortification. 

Marke 4 


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 


The Doclrine of Mortification. 


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 

is wroughc 
by the 





The Dcclrine of Mortification 



To know 
the heart 
be renew- 
ed by the 

By his 

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 


The Dt&rtne of M $rti fie Alton* 


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 <- 


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, 


The Docl> inc of Mortification, 


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 ** 




The Doftrm of Mortification. 


By bis 

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- 


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 


The Doctrine of Mortification. 


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. 



The Dotfrlne if Mortification. 



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 


The Do if fine of Mortification. 


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 



The Doctrine of Mortification, 





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 
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 


The Dottrine ofUMortificatiot, 


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 





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- 


How to mortifie Fornication. 


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. 




1 / 


How to mertifie Forme at ion. 


on what a 

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- 
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- 

How to mortifie Fornication. 


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 

ncflc of 

t Thef.4.7. 


Bow to mortifit Fornication. 

Ro».i.»i a 

Eccl. 7. itf. 


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 

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, 


How to mortipc Fornication* 

The pu- 

Hefci3 4 

xipet. i 9, 


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 

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 


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 

S ? Thirdly, 

10, l j 

Pro v. £.33. 


Revel 187. 



Bow to mortifie Fornic Alton. 

, 3 

The dan- 
ger of for- 

Proy, %, 19, 
Ecc). 7. »*. 

Nch. 1^6. 


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 



Hwto rnortifie Fornication, 


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 

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 


4 , 

fuln effect 


Deceits of 
die Dcvill 

Deceit u 

Hape ®f 


How to mortifie Forticatto*. 


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 


How tomortifie Fornication* 


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 


Hw to mortifie Fornication. 

J 3* 



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- 

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. 


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- 


How to "tort t fie Fornication. 



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 


Deceit 3 

in finnc. 


Horvtomcrtifit Fornication, 




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, 


How to mortific Fornication* 


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 

The fourth Deceit, which Satan ufeth to beguile 
m. n withal 1, is the falfcneffe of the common opinion cfrnoft 
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-^ 


Deceit 4 

The falfc- 

neflc of 





i 3 6 

Horvtomortifie Fermcation t 

i ~ 

Hope of 

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 . 

Hove to mertijit Ternication. 


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 


How to mortifie Forme Ation 

i Sara. 

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 


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- 


Hew to mortijie Fornicumn. 


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 

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 


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, 

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 








How to mortifie Fornication, 

Numb. 1^1 
\6 t 



( 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 


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 


How to mortifie F jrnkation. 


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 



Trial whe- 
ther \m be 
mor tiled. 


How to mortific Ferment ion. 

Firft,examineyour {elves, and fee whether there be 
J a particular change which doth follow thegencrall 
one of the whole frame of the heart s whether the 
heart is wholly changed and turned from all finne, for 
if it be not,biu is changed but by peece- meale,fome of 
it bein^ referved for the darling finne, then it is not 
true Mortification < which is alwayes a killing, and 
bringing under fubjc&ion,all!ufl: 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, 


How to mortife Fornication. 


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^ 


How to mortrfc FotmCAtion* 





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- 

Tot*iisI jnfwer, Indeediti poflible, forwcfmde 

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

. fell 3 

How tomgrtific Fornicatm. 


Mc^nes a- 
gainft for- 

have bcerc 
given to 
this finae* 


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 


How to mortifie Firm at ten. 

M canes. 

i Pet. ?. ^. 


For fuch as 
arc guilcy 
of this fin. 



•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 


How to mortific Fornication. 


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 





How to montfie F$rm<atton 


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 


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*- 



H<ow to mortifie Form cation, 



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 


Help* 7. 


How tomortifie Fornication 



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 


Mai. 3, 

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

Y when 

Afli 4.38. 


Bow to mortifie Fornication. 

whin the Holy Ghoft in the forme of cloven tongues 
came upon them, as yee may read in the f.me 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 to Mortifie Va 


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 


How to wortifie FncleanneJJ'e. 


The hai- 
of the fin 
of Vn- 


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 

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- 

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 


How to mortifie Vndeanneffe 


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. 


How to mortifie Vnoleanntffe. 

Pro, 2.19. 

What Re- 

HoC 7.14, 

The fc- 
cond de- 
ceit of 

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 


How to mortifie Vncleameffe. 


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 


Rom. 2.4. 

The third 
deceit of 

I Cor. 15. 

Titus »,i 4, 


ffowtomortifie Fncleannejfe, 

The fourth 
deceit of 

. Satan, 


2 Sam. 1 1, 


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 


How to mertifie Vncleanneffe* 


dcceic o£ 

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. 




How to Mortific Evill 


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 


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 

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. 




Reaj: 3 . 


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. 


Horn tomertifie evill Concupfcence , 


tilings ob- 
fcrvc to be 
in concu- 


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- 

meant by 


How to mortifie evittConcupijcence. 

A double 


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- 

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, 
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 


How to mortifie evili Concupiscence. 


lulsin Chrifhhefccond Adam :if weedoeitnot,the 

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- 



What is 
ihc opera- 
tion of c- 
vill Con- 


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- 

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 


What it to 
be mortifi- 

How to mortifie evill Concitpifcewe. 


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 


How to mortice evill Concupifcence, 



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 

How to tnertifie cvill Concufifctnce. 


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 

an d laying 
to hearr,is 
the Meant 
to mortifi- 


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 


How to mortijie evill Concufifcence, 


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, 


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- 

How tomtrtifie rvifl Cencufifcencc. 


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, 



How to moftifie evillConctipijcence. 

Signs of 
true Mor- 
is a right 
of finne, 
and a true 


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- 

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 



How tomtrtifie tvill Concufifccnce. 


The laft thing to know mortification by, isani 3 

tion is, a- 

tf ualJ ab- 



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 





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 


How to mortife evill Concupifiencc. 


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 


Meanes u 
from ail 

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 ; 

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, 


How to mortifie evillConcufifcence. 


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 


Meant s, 
Gracr^ Ho- 


Mcane* is 



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 


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* 



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 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 



How t$ merit fie inordinAte affeftions. 

What af- 

thing* m 

(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 


How to mom fie inordinate affclion. 


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 



A double 



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 


Hotvtomortifie inordinate ajfsfiion* 


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 

tores ofaf 


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 



when in- 

Horv to mortifk inordinate affection* 


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* 

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 


The firft 
tryail of 
n in: them 
by the 

Rule 1. 
Rule 2. 



How to morti fie inordinate affection* 


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 


Howtomorttfie inordinate affcftion. 


Effect 2. 


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 



How to mortifie inordinate afefffon . 



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 


Hmumertifte itwdime affctlitn. 


What it is 
c > tnorcifie 

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- 

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- 


Why they 
are (o be 


Reaf i. 


How to mortifit inordinate affetfion* 





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- 

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 


How to mortifie inordinate affctfio*^ 


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 

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. 


1 Per.?, 8. 



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 

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, 


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 




How to mortifie inordinate affeftion. 

Mcancs to 




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 



Hm to wortifie inordinate affcttion. 


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

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 



How to mortifie inordinate ajfeftion* 

I Caufcs 
and reme- 
dies ofin- < 


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 


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 



I 20 


How to mortifie Inordinate affetfion. 


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 


How to wort t fie inordinate affe&iw< 


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 


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 



4 ' 

Caufe 2 


How to mortifie inordinate ajfcfiion, 



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 ^, 


How to mortifie inordinate affettion. 


The rigbc 
objcft of 
©ur affc~ 

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 


Hw to merttfie i»ordi*4te affetfhn. 

2 Op 



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. 


How to merit fie inordinate ajfeffion. 


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- 


How to mortifie inordinate affeftion, 


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 


How to merit fie inordinate affection* 




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 


& 13.30, 


How to mortifie inordinate affccltot, 


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 


How to worttfie inordinate ajfeftion 


XJ.I 4 


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; 


: 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 



Motives to 

and matter 

Motive I 



■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 ^ 


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 

r : : : : * 

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:.:e::f: e, fesirg G:i :.2:r. :::;.:::: : :; 

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ndl fir bs, is ^- ,; afWcfeir: ; £» 





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

Ezek.3 1 


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- 

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, 


How tomortifieiticrdinAte Affetttons* 



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 







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. 


How to mortifie Covetoufhejfe, 


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 




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 


How to morttfie Cove ton [he ffe. 


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



How to tnortifie Cwetoufnefe. 

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

Firft, this muft needsbefo, in regard of Gods all- 
fufficiency, he alone is able to comfort without the 
Creatures helpe, clfe there were an iftfufficiency, and 
narrownefle in him, and fo then he fliouldnotbee 
God, if he could not fill our defires every way, even 
as the Sunne fhould be defe&ive, if it needed the help 
of Torches to give light. God is blefled not onely in 
himfelfe, but makes us all blefTed: It is the ground 
of all the Commandements. Thoa jhdtlovc&ndwor. 
(hip the Lord thy God^ndbim onely 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!- 




Hew to morttfic Covetoufwfie. 


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, 




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- 
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 


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 


How to mattifie CovetonfhcJJk, 




,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 ; 


How to mortifie Covetoufneffe 


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 



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 


Uowtomortife Covetoufnejfe, 


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 ■ ■ » 



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, 


H$w to mottifie fovetoufnep. 


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 


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 

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. 


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 


How to mortifie Covetettf/iefle. 


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 

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- 


Howtomortifie Cweteu/hejfe, 


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. 






2 3 8 

Hoxvto wortifie Covet oufoe fie. 


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- 

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. 


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, 



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. 


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 






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 


How to mortifie Covetottfnefe. 


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 , 



How to mottifie Covetottfncffe* 





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 

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.- 


How to mortifie CovetoafneJ/e, 


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 

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- 

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 


How to rnortiflc Covetoufnefie. 


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 

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, 


Howtomortifie Covetoufnejfe. 


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 


How to mottifie Covetotifnefic 


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 




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 


ffow to mortijie Covetoufncfie. 


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 




How to mortifie Covet oufnejje 



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 


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 

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 


2 54 

How to mortifie Covetoufnefe. 


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 


How to morttfie Covetosfncffe 


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 


How 10 mortifie Covetoufnefie* 

Rule i 


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 


How tomitttfie Covcteufncfje. 


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 


Rule 3, 
Signt \ 

Stgnc 3 ; 


How tomortifie Covctoufuefje. 

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 

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, 





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 

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- 



arfo i 


i Meanes 


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 



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 


Ge n. XXII. XIV. 

Delivered by that late faithfull Preacher, and 

worthy inftrum^nt of Gods glory, 


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, 

Tainted by Q.M. for Andrew Crooke, 1 641 , 


\ ?^?9®$ <^r$ &&* ^^3 J^J* %&&> *tf^- && (f ;? 9 





EPHE S .2.1,2,3. 

1 Andy oh hath he quhkned, who were dead in tre[pajfes 

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- \ 
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 




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 
' 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. 


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 

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- 


The SprituaH death infinne. 

ner ufually we fay, a man condemned is a dead 

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 


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 



A difference 
knowing fpi, 
rituall tkings 
and knowing 
them in aright 

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 

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 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 


$. Want of 


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 % 



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 


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 


The death op« 
poGte co the 
life of icy. 

The Spiritual death infmne. 

Objett % 



Anfw. 3 . 
A difference 
betweene the 
fpirituall and 

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! 


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 


j.The VTcsof 
this pome. 

Not to defetre 

How the dive] 
deceives mcn 3 i 
in per fvvadi no 
them to pu; of? 
their repen. 

Saving repen- j 
tance what itj 


the Spiritual! death in finne. 


An example of} 

[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 


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 


1. We fhould not over-value them. 
3, Wee fhould not make them our compani- 

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 


Vfe 2. 
How to efteem 
civill men, 




| 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, 

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 


To ftirre up! 
to thankfull. 
ntftefor being 
quick ned. 


How to efteem 
of the mcanes' 
of grace, 


The Spiftmall death mjitine. 


To examine 
our felves whi 


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 


How the Di 
veil deceives 
civiil men, 

The Spirituall death in firme. 


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 


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 


Two fignesof, 
our quicklime 



An applicati- 
on to examine 
our (elves be- 
fore we receive 
the Sacrament. 

The spirituall death injitme. 

The nature of, 
dead 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. 


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 


Fuft, ftaike 

Three pofitive 
fignes of de.id 

A carelefTe 
negled of 


A lying (till in 

any luft. 

A living luft, 

what it is. 


the Spirit u & death infrme. 


An antipathy 
to God and 


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. 


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 


Privation of 


the Spiritual death in firrne. 





„ 3. 




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 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 



Oh)cU % 





No (ympaehi- 
7-mg in the 
mifenes of o- 


The Spiritual! death infinne* 

Two things to 
moovc us to 
confider the 
Churches n 


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 


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 



What wc mud 
doc for the 
Pray for it. 

Our prayers 

mid tc fer- 



Spiritual 1, 


The spiritual! death infnne, 

With confbn 




With humility 

Be more zca< 

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 

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, 


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 



tics in du< 


the Spiritual death in [mm. 

With Conti- 

The Divcls 
cunning to de- 
fer men fro.n 
doing good 


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! 


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 


Ibe Spiritual! death in finne. 

Signes of civil! 
men that fce.n 
to have life, 
but have none 

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 


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 




The Spiritual! death in finne, 


They doe it 
but in fome 
places and 


They fpeake 
from the teeth, 
not from th§ 

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 


The Spirituall death in fime. 


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 ; 

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 


The Dottrine of Humiliations 

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 

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 

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 


T hings confi- 
de table, 

Three things! 
keepe a man! 
from Chrift; 
i.llnbcleefe. 1 

2. Neglecl cf 

3. Unwilling, 
nefle to part 
with ether 
things for him 

Three thing 
to bee fct a- 
gainft thefe 

to bring U s t oj 



The ncccflity 
of a dcepe hu- 


(ound humili 
ncion wee will 
i not come 

the Dofirine of Humiliations 


Wee will nd 
day with him. 

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 

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. 




We will not 
fuffer or doe 
any thing fcr 

Re a fen I, 

Reafon 2. 


The Doctrine 
-of humiliation 

muft gotutou- 


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 



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 



The Dottrine of Humiliation, 

Three quefti 


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? 







True humilia- 
tion conSfts. 

In feeing out 
lives abound 

Wherin Humiliation dcth conhft. 
What kind of lorrow is required in thi 

How wcfhallknow whither our forrowes 
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 


Infmiting thai 
heart with anf 
pfGods cuifc. 

What forrow 
is required to 
rrue humilia- 

How to knew 
true forrow. 


How true Hu 
miliarion dif- 
fers from other 
In the rife. 

The Dottrine of Humiliations 


In the conti- 

a 99. 




By the 

and effects 

Coimkion of 


1 Heales our 


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 


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 

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 



2 It caufcth 
love to Chrift. 

Signs to know 

whether wee 

love Chrift or 


I Obedience. 

a AfFeaion' 
towards him. 

3 Theh/ch 
prizing of fpi- 
ntuali things. 

44 _ 

4 Contented- 
neffewith the 


"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 

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 


6 The (lading 
of fweetntfle 
in the Word of 


7 Meckncfie 
of/pint^ £| 

1 4 6 

'the Dottrim of Humiliation. 


changeth our 


£*fftk* 4- 


The difference 
of humiliation 
in one well e« 
ducated and a 
oroile (inner. 


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 

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 ; 


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 

The leaf* de- 
gree of humi- 
liation will 
make u* count 
fin the greateft 
erill , Chrift 
the greateft 

A mans 

con ■ 

fiftem three 


\ 48 

The Doftrine of Humiliation. 


The Law the 
onely meanes 
of humiliation 


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- 


The Dottrine of Humiliation, 


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 
and why rei 
quired to hu- 



Hew afflidr 
ons and the 
Law concuite 
to humiliation 

Five means to 
1 Meanes, to 
conlidcr our 


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 [ 


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, 


3 Means.to fee 
(in in its effect" 

4 Mcanes, toi 
rrake thefe c. ! 
vjls prefent b) 

Two things 
ought to be 
prefent before 



f Meanes. 

To take heed 


^/hereby men 
chink to keepe 
i. Civility. 

The Dottriw of Humiliation. 

i F >rmll 

>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( 
Two cautions 


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 &*** 

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, 



?. TV making 
confeience of 
many things 




TbeDottrine of Humiliation. 

7. A falfe opi 
nion of their e- 

Three cautions 

8 An opinion 
that fome 
ftouid be holy 
and not all. 


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 ; 


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, 


'DoBrine 3, 

I Things in 
1 Taking of 

\ J* 

Mercy to be found in Cbrifl. 


i Laying 



3 All may 
come and 


The grounds 
of the Do&iin 
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 

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 


i Faith is a. 
bout things 

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- 








Mercy to be found in Cbrift< 

Ob)e& % 

Every one 
would take 
Chrift as a 
Saviour, but 
not as a Lord 


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 



;-v rf&jfg.^^ *&< ^ - ^ ^ ^ -?, j ^^ | yg* 

* V V v * v y t 



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 



E r H E S.2. V E 

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 \ 


one 1, 


The Do&rinj 

proved by 

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 


By reafon \ 

Reafon r . 
He that wal« 
kethin fin is 
overcome of 

Reafon ?; 
In him finne 
hath the chie^- 
tft command y 
and God no 



Continuance in finne dangerous. 


Reafon 3. 
He is an hypo- 

Qid hath re- 
things with 
fincenty, more 
than many 
great things 
with hypocri 

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. 


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 


Wiiac thiswai-' 
king is? 

Right walkingj 
is knowne- 
1. By the 
choice of the 

\ . 


\ 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 ! 



for triall to 
fee whither wi 
walke in the 
right way 


Continuance in pnne dangerous. 


- / 

Two riTes t< 

try whither 
we walk a- 


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- 


\ z To fee if thy 
| dr. becontinu 
cd in. 


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. 


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, 

2. Thou maieft dikcrvc oHt by the fubject matter 

Ol)tU t 


*. Dffercnce« 
bctvvccr.c rh k | 
acenfing of a' 
guflty confcJ 
ence, and the' 
fcruples cfihe 
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 

IR ti-.e lub-e<5 


In the veil ot 
their a&ion s 

Continuance infinne dangerous. 


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 


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 

i, That that arifethfrom a principle of nature in 

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 

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- 


i They botii 
differ in rhc 
d (approving 
Difjpproy'mg i 
of efiil two- 

Three fignes 
diftingu:ih be 
fvecn a natu- 
rall difiike of 
evill and a k 
i A drli-liru 
abftjjning tt£ 

i A change £ 
lO.r.c cf the 
k tri bot 


md : i'o(.i: 
>f tKv 

eld fin 




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 





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. 

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 

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 


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 

1 So often as 


*.Atter the 

fame manner 

Continuance in finne dattgeYens* 

8*$ 4 

A double diffe- 
rence between 
the (in of th 
gedly an 

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 


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- 


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 



gueftion $. 


The purpofes 
of the wicked 
are weake and 
fruitlefl'e, but! 
of the godly 
flrong and 



To comfort 
all chore that 
do not conti* 
nuein fin, 


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, 


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 


i Ability to 


Sim Hem 

I Ability to 
beat afflictions 

4 Sound peart 
and lafting. 



7 6 

The occafion 
of the words- 


UHg. 5. 





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, 


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- 
r cements. 


For ordinary 

A Sermon. 


"DoElrine I. 

Reafon i. 

To make it an 



Reafon 2. 
liccatife the 
Loni mioht b, 
io u^ In unco 

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 

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. 


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- 


Fourthly, the Lord doth it, becaufe all thac wee 
L have 

it as a new 



A Sermon. 

Reafon 5. 
may know the 


God is never, 
known well 
but by experi- 

God manifeft. 
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. 


Not to be djf- 
couraged what 
ever our cafe 

I 82 


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, 


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 




8 4 

The lewet 






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 ; 


A Sermon* 


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- 

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\ 


*Do Urine 2 

Reafons why 
God will not 
be fecn till ex- 

To exercife 
the giacej of 
your God by. 


A Sermon. 

ReafoH u 

To give 

of Repentance 


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 


A Sermon. 


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 


Though Gcd 
defer tiil ex- 
tremity , yet 
then he mil 
finely heip. 



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- 

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 

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 



Efter £f. 

A Sermon, 

"DoUrint 3 

Godly mens 
arc; tryals, not^ 

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- 

A Sermon* 


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 





Wc ought to 
rejoycc in try 
als,lxcaufe the 
greater the tri 
all is, the more 
will be the 

Thy good that 
comes of try 

A Sermon. 

als is, 



2. Increalc of 

(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* 


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 



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* 


The Snmme of the chiefe Points con- 
tained in this Treatifc. 


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 


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 

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 

IV. The degrees of thus death , p. 8. 

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 


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 
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 
Two birds of/pi^itua^y dead m r n : 
FirftjStarl^ dead, Signes therof : 
I. Pofitive, 


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.. 



Oar prayers 
it, lift bee 

,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. 

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- 

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. 


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- 
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 

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 

QJV E S T. 2, 

What kind of for row is required 1 
true Humiliation f 

*s4 forrow convincing the judge, 
merit , and moving the affe- 

QVEST. 3. 
How /ball we know whether this 
(orrow be true or no t 

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?), 

Tenderntffe of Confcience 
wherin confifts. 
6. The finding offweetnejfe in the 

the Word of God. 
7. CMeekneffeofjpirit, pi.45 
Humiliation change th our na- 

QUEST. 4. 

Whether this Humiliation be in all 
men ? 

// 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 

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- 

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 

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. 

To perfwactc tu to humble our 
felvet, p. 5 4, 


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 


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" 


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. 


He that walketh in fmne t is over. 
come of ftnne. 


Inhimfinne hath the chief eft com- 
mand, and God no place. 

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. 

It is no mutter for that> for God 
judgeth according to the inward 


He is an Hypocrite. 


G on 

The Contents. 

god hath rejpetl to [mail things , ANSWER, 

with Jlncerity , more than many Three maine differences between 

great things with hypocrifie. 


He is ready to run into other fins 

upon occafton. 

QJi E S T. 
What this walkjng is 


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, 

1 . To fee whither it he a known 

2. To fee if thy fin be continued 
tn. p.65. 

Q^UES T.r. 
When is (in a known fin ? 

Every mans conscience will tell him 
what is a known Jin. p. 66 


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 ? 


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. 


The Contents. 

3 Signet to dijlinguifb between a 
naturall dijlike of evi/l, and a 

1 . A delight fill ai' flawing from 

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. 

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 



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. 


THat fpeciall pa fj "ages of Gods ^ Two things obfervable in the Ttxt 
providence Jhohld not be for 




That the Lord will bee 

2.* That 

The Contents. 

2. That he will be feen in the 
Mount. p. 7 7. 


To help againfi difconragements. 

DOCT. i. 

// is Gods afuall manner to bring 

his Children to extremities \ 
The Dotlrine prooved by Reafons. 

To mak£ it an apMon. ^ 

. REASON 2. 
'Becaufe the Lord might be fouqht 
*nto % pXg, 

Becatifegodmay.be known to be 
the helper. 


'Becaufe we might receive it as a 

new gift. p #7p# 


Becaufe we may know the Lord by 

God is never fo -well known as by 

Godmanifefleth himfelfe ever up- 
on foment eat change. p. 8o. 
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- 


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 


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 


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- 

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