The Trial of a Christians Growth in Mortification, Part 2

The Trial of a Christians Growth in Mortification · Part 2

p. 62THE TRYALL OF A CHRISTIANS GROWTH.

THE SECOND PART.

Of Growth in MORTIFICATION, or Gods purging out Corruption, —He purgeth it, that it may bring forth more fruit.

CHAP. I.

The Obſervation out of the Text propounded, That God goes on to purge corruptions out of true branches: Bounds ſet to this diſcourſe about it, according to the ſcope of the Text: The reaſons of the point.

I Come now to the Tryall of our Growth in that other part of Sanctification, namely, the Mortification of luſts, and purging out of corruptions, which the Text alſo cals for; Chriſt here ſaying not onelyonly that they bring forth more fruit, but that God purgeth them that they may bring forth more fruit.

The Obſervation from which words is clearly this, That God chuſeth true branches to grow, in a purging out of their corruptions, as in true fruitfulneſſe.

p. 63In the handling of this point, I ſhall doe theſe foure things:

Firſt, ſet the bounds and limits of this Diſcourſe about it, according to Chriſts intendment, as here he ſpeaks of it.

Secondly, give ſome reaſons of the point.

Thirdly, ſhew the wayes which God uſeth to carry on the progreſſe in this work.

Fourthly, give ſome helps of Tryall about it.

Now for the firſt, the explication and limiting this point unto Chriſts intendment here, that ſo I may onelyonly ſo far handle it as the ſcope of the words will beare, I premiſe theſe three things about it.

1. That purging here intended, (which is indeed all one with Mortification, and emptying out ſin out of our hearts and lives) is to be reſtrained here to the progreſſe of a Chriſtian in that work, and not as taking in with it that firſt work of mortification wrought at a mans firſt converſion: ſo as I intend not now to lay open to you the nature of mortification, and what it is, by way of Common place, but onelyonly intend to ſpeak of Growth in it: for of that Chriſt ſpeaks, becauſe it is ſuch a purging, as is after bringing forth ſome fruit, and whereof the end is to bring forth more fruit.

Neither 2. are we ſo much to ſpeak of it here, as it is a duty to be done by us, (though it be ſo) but as it is a work of God upon us, which he takes care to goe through with, and perfect in all thoſe who are fruitfull: for he ſpeaks here of it rather as an act of Gods, He purgeth, then as it is to be an act of ours, that we ought to purge our ſelves; though both doe goe together, as in that ſpeech, Rom. 8. We by the Spirit doe mortifie the deeds of the fleſh; ſo as that which is proper to the point in hand, for the explication of it, (as here in this place it is laid downe) is not ſo much to give you motives or meanes of purging your ſelves, as to ſhew you the wayes and courſes God takes ſtill one way or other to purge his children by, that they may be more fruitfull.

And yet 3. in this work of Mortification, conſidered thus in the progreſſe of it, we are not meer paſſives, (as at that finall perfecting and finiſhing of it, and carrying away all ſin at death we are, and are at that firſt habituall beginning of it, at converſion) but therein we are workers together with God: (We being purged p. 64from ſinne, as the body is by phyſick from humours; though the phyſick work, yet nature joynes with the phyſick, being quickned and helped by it, to caſt out the humours: For give a dead man phyſick, and it carryes not any humours away:) So as thoſe meanes whereby God purgeth us, are not to be imagined to doe it as meer phyſicall agents, like as the pruning hook cuts off branches from a tree, or as when a Surgeon cuts out dead fleſh; but theſe meanes doe it by ſtirring up our graces, and quickning them, and by ſetting our thoughts, and faith, and affections awork, and ſo God aſſiſting with the power of Chriſts death, he doth purge us daily, by making his word, afflictions, and the like, to ſet our thoughts awork againſt ſinne, and ſo to caſt it forth. It is certaine, that unleſſe our thoughts work upon the meanes, as well as the meanes work upon us, and ſo doe mingle themſelves with thoſe meanes; that unleſſe faith and Chriſts death be mingled in the heart, it purgeth not: And therefore it is ſaid as well that we purge our ſelves. So 2 Tim. 2. 20. and alſo 1 John 3. 3. and Rom. 8. that we by the Spirit mortifie the deeds of the fleſh, as it is ſaid that God purgeth us, (which is the thing affirmed here) becauſe God ſtill in going on to purge us, doth it by ſtirring up our graces, and uſeth therein acts of our faith, and love, and many motives and conſiderations to ſtir up our graces ſo to effect it.

Now 2. for the reaſons that move God thus to goe on to purge corruptions out of his children.Reaſons.

Firſt,1. becauſe Jeſus Chriſt hath purchaſed an eternall divorce betweene corruption and our hearts: He hath bought off all our corruptions, and redeemed us from all iniquitie. Titus 2. 14. He gave himſelfe for us, that he might redeeme us from all iniquitie, and purifie unto himſelfe a peculiar people, and God will have the price of Chriſts bloud …ut.

Secondly,2. becauſe God deſires more and more to have delight in us, and to draw nigh to us, and therefore he more and more goes on to purge us; For though he loves us at firſt, when full of corruptions, yet he cannot ſo much delight in us as he would, nor have that communion with us, no more then a Husband can with a wife, who hath an unſavoury breath, or a loathſome diſeaſe. They muſt therefore be purified for his bed, as p. 65Heſter was for Ahaſuerus. Draw nigh to God, ſayes James, and I will draw nigh to you, James 4. 8, 9. but then you muſt Cleanſe your hands, and purifie your hearts, as it follows there; God elſe hath no delight to draw nigh to you.

Thirdly,3. he daily purgeth his that they may be fit for uſe and ſervice; for unleſſe he purged them, he could not uſe them in honourable imployments, ſuch as to ſuffer or to ſtand for him, in what concernes his glory, they would be unfit for ſuch uſes, as a veſſel is that is unſcoured. Therefore 2 Tim. 2. 21. If a man purge himſelfe from theſe, he ſhall be a veſſell unto honour: that is, he ſhall be uſed in honourable employments, and not laid aſide; and he ſhall be meet for his maſters uſe, as veſſells kept cleane; when on the ſudden the maſter hath occaſion to uſe them, and to have them ſerved in.

Fourthly,4. that as our perſons, ſo that our ſervices may be more and more acceptable; that our prayers and ſuch performances may ſavour leſſe of gifts, and pride, and ſelfe-love, and carnall deſires: So Mal. 3. 3, 4. it is ſaid, He ſhall ſit as a purifier of ſilver, and he ſhall purifie the ſonnes of Levi, as gold is purified, from their droſſe, that they may offer to the Lord an offering in righteouſneſſe, and then ſhall their offerings be pleaſant to the Lord. The more the heart and life is purged, the more acceptable your prayers are, and your obedience, and all you doe.

CHAP. II.

The wayes God uſeth to purge out our corruptions: and meanes whereby he cauſeth us to grow therein.

NOw in the third place, for the wayes whereby God goes on to purge us, there are many and divers, he bleſſeth all ſorts of meanes and dealings of his to accompliſh it.

Firſt,1. Occaſional. he uſeth occaſionall meanes to doe it, and bleſſeth them, as even falling into ſins. Thus it was with David when he fell, thereby God ſet him anew upon this work, as by his prayer appears, Pſal. 51. Oh purge me, make me cleane.

Secondly, by caſting them into afflictions. So Dan. 11. 35. They p. 66ſhall fall to purge them, and make them white. What the Word doth not purge out, nor mercies, that afflictions muſt. Theſe Vines muſt be cut till they bleed. Summer purgeth out the outward humours that lie in the skin by ſweating, but winter concocteth the inward by driving in the heart, and ſo purgeth away the humours that lye in the inward parts, and ſo what by the one, what by the other, the body is kept in health. Thus mercies prevaile againſt ſome ſins, and afflictions againſt others. Moſes neglected to circumciſe his child, (as we doe our hearts, it is ſuch a bloody work) till God met him, and would have killed him: and in like manner God ſometimes puts us in the feare or danger of loſing our lives, caſts us into ſickneſſes, and the like, making as if he meant to kill us, and all to bring us off to this work of purging, to circumciſe our hearts.

As theſe occaſionall, 2. Inſtrumentall.ſo alſo inſtrumentall inſtituted helps, as his Word: So Eph. 5. 26. Chriſt is ſaid to cleanſe his Church with the waſhing of water by the Word: by the Word spoken, either in preaching, or in conference. So in the very next words to my text, Now ye are cleane through the words I have [ſpoken unto you:] they had then received the Sacraments, and had heard a good Sermon. The Word at once diſcovers the ſin, and ſets the hearts againſt it; It was ignorant, till I went into the Sanctuary: There goes a light with it to ſee ſin after another manner, although a man did know it afore, and then the Word ſets out the vileneſſe of a ſinne; and to heare a ſinne declaimed againſt, and reproved, ſets an exaſperation upon the mind againſt it, and ſo a man goes home, and ſets upon it to kill it and deſtroy it. Or elſe by the Word meditated upon, as by keeping ſome truth or other freſh and ſweet in the mind, which the mind cheweth on; God faſtens the mind upon ſome new promiſe, or new diſcovered ſigne of a mans eſtate, and theſe cleanſe him, 2 Cor. 7. 1. or upon ſome Attribute of his, and that quickens the inward man, and overcomes the outward: ſome conſideration or other every day God doth make familiar to a mans ſpirit, to talk with him, (as the phraſe is Pro. 6.) and to keep him company, and uſually ſome new one; God leading us through varieties of ſweet truths to chew upon, one this day, and another to morrow, and theſe have an exceeding purging vertue in them, they keep the purging p. 67iſſue open, even as thoſe that have iſſues made in their armes or legs, uſe to have a peaſe, or ſome ſuch ſmall thing, to lie in the orifice of the iſſue to keepe it open; and ſo doth ſuch a new truth with ſpirituall light diſcovered, ſtill keepe the purging iſſue of ſinne open, and drawes out the filth, and keeps the heart; ſo ſayes Salomon Pro. 6. 21, 22, and 24. obſerve the coherence there, and it is as if he had ſaid, Keepe this command freſh in mind, and it ſhall keep thee.

God uſeth alſo the examples of others as meanes to provoke a man to purge himſelfe.3. Examples.

Example of thoſe that have been Profeſſors, and falne away; they provoke a man to ſet freſh upon this worke, leſt that the like ſins ſhould prevaile againſt him alſo, and cauſe him to fall▪ Therefore the Apoſtle, when he heard of Hymenaeus and Philetus their fall, 2 Tim. 2. …9. Let every one, ſayes he, that calls upon the name of the Lord, make this uſe of it, to depart from iniquity: And it followes. If you [purge your ſelves] from theſe, ye ſhall be veſſels of honour. It follows upon that occaſion.

Examples of holy men: To heare very holy men ſpeak what victory over luſts may be attained here, doth much provoke another to purge himſelfe, who elſe would content himſelfe with a leſſer degree: So Phil. 3. 17.

In the laſt place,4. Inward workings. there are many inward workings upon the heart, whereby God goes on ſtill to purge us.

Firſt, by a further diſcovering of corruptions unto us; either a greater filthineſſe in the evils we ſaw afore, or to ſee more of them, and by what one ſees to ſuſpect more. God never diſcovers luſts to his, but to carry them away; he ſtirs the humours, to purge them: Thus when David ſaw his ſinne, he ſets anew upon cleanſing himſelfe in the 19. Pſal. comming new from taking a view of his heart, and having ſeen ſuch volumes of corruptions, ſo many Errataes in all that he did, he cryes out, Who can underſtand his errors? and withall, Oh cleanſe me from ſecret ſinnes. He then ſaw ſecret evils, and ſuſpected more then as yet he ſaw; and this made him cry out, Oh cleanſe me, and ſo to uſe all means, and to goe to God to cleanſe him. So when in the 15. Pſal. God let downe a light to let him but ſee the corruption of his nature afreſh, that he was borne in ſinne, and had no truth there, p. 68more falſhood then he could ever have imagined, Oh purge me, ſayes he upon it.

Secondly, he ſets the heart on work to make it a buſineſſe to get ones luſts mortified more and more, and not to reſt in the meaſure attained. Phil. 3. 1. Paul forgot what was behind, he did ſtill deſire to have more fellowſhig with Chriſt in his death and ſufferings, in the death of ſinne; when a mans heart is ſet upon the worke, as that foreign, he came into the world for, as David, who took up a reſolution, I ſaid I would look to may wayes; ſo when a man hath ſaid unto himſelfe, I will grow in grace, as they ſay, I will be rich, 2 Tim. 6. and ſo looks at it as his buſineſſe, being as much convinced of this, that he ſhould be more holy, as he was at firſt that he was to be new borne; when growth of grace is as much in a mans eye, as getting grace at firſt was, and as great a neceſſity made of the one as of the other. This conviction many want, and ſo take no care to grow more holy and more pure. Phil. 3. 15. If any be otherwiſe minded, (ſayes the Apoſtle) that there is no ſuch abſolute neceſſity of going on ſtill to perfection, God ſhall reveale it to him. God doth reveale and ſet on this upon every godly mans heart at one time or another, and ſo goes on to purge them. And this is alſo expreſſed to us, 1 Pet. 4. 1. For as much as Chriſt hath ſuffered for us in the fleſh, [let us arme] our ſelves with the ſame mind; namely, to mortifie our luſts: for it follows, He that hath ſuffered in the fleſh, that is, hath mortified his luſts, hath ceaſed from ſinne. That ſame arming there, is Gods putting into the mind a ſtrong and invincible reſolution to go through with this worke; when he armes and ſteeles it againſt all difficulties, all encounters. This is meant by arming us with the ſame mind; That as Chriſt looked upon it as his buſineſſe why he came into the world, even to ſuffer for us; ſo for us to look upon it as our buſineſſe, to crucifie our luſts. When therefore we intend all our indeavours upon this worke, and mind nothing in compariſon, pray for nothing more, receive Sacraments for this purpoſe, and heare and performe all other duties with an eye to this, proſecute this buſineſſe as the main; when God hath put ſuch a reſolution into a man, and preſerves it, then he goes on to purge him.

Thirdly, God doth it by drawing the ſap and juice of the p. 69affections of the heart more and more into holy duties, and into obedience; when that intention of mind, as our morning thoughts, and the like, which we formerly ſpent upon vanities, are now drawn into prayer and holy meditations, then luſts doe wither; and when our care is how to pleaſe God more, and our hearts are more in the duties of obedience, then doth corruption ſhale off more and more; and thus by diverting our intentions, doth God worke out corruptions. And looke, as the Sun doth draw up the ſap out of the root, ſo doth Chriſt draw out the heart at ſome times more then at others to holy duties, and unto communion with himſelfe in the duties: this killeth ſin, and cauſeth it to wither, namely, by taking away the ſap, that is, that intention of mind which doth uſually nouriſh it: Thus 1 Pet. 1. 22. We purifie our hearts by obeying the truth.

Fourthly, by bringing the heart more and more acquainted with Chriſt his Sonne: (which is the Fathers work to doe, for none comes to the Son, but whom the Father draws) Now how many ſoules are there, who have gone puddring on (as I may ſo ſpeak) in the uſe of other meanes, and though in the uſe thereof Chriſt hath communicated ſome vertue to them, yet becauſe they did not trade with him chiefly in thoſe duties, they have had little in compariſon to what afterwards they have had, when he hath been diſcovered to them, as that great ordinance who is appointed by God to get their luſts mortified. Afore this they have waſht, and waſht, but they have waſht without ſope, untill Chriſt hath been thus revealed to them, and the vertue of his death, and riſing againe, which is compared, Mal. 3. unto Fullers ſope, &c. In the 13. Zach. 1. it is ſaid, that God opens a fountaine to the houſe of David, for ſinne and for uncleanneſſe: that is, for the guilt of ſinne, and the power of ſinne. Now by that opening is not meant the promiſe of ſending his Sonne into the world to be crucified, but the diſcovery of him to beleevers after his being crucified: For Chap. 12. 10. he is ſuppoſed to be crucified already, for they there ſee him whom they have pierced; therefore that opening there is meant the diſcovery of him to his people, and him to be the great ordinance of cleanſing them. Now the more diſtinctly a man underſtands Chriſt, and how to make uſe of him, (who is already made Sanctification to us) the p. 70more eaſily he gets his luſts purged; ſuch an one that trades immediately with Chriſt, will doe more in a day, then another in a yeare; for ſeeing that the power of purging us lies immediately in him; and that he is the purging drug which mingles it ſelfe with the Word, and all meanes elſe, and ſets them all aworke: therefore the more of him we have, and the more immediate application we have of him to us, and of his power, the more recourſe our hearts have to him, the more our luſts are purged; as it is in drugs or minerals, if the infuſion and ſteeping of them in liquors will worke; how much more if the ſubſtance of them be taken downe inwardly and immediately? now this comes to paſſe, as God doth goe on to open our faith to ſee him, and know him, and to be acquainted with him: for ſo the Apoſtle expreſſeth it, Phil. 3. That I may know him, and the power of his reſurrection. The more we look upon all means elſe in the uſe of them as ineffectuall without him, the more power we ſhall find from him.

Fiftly, by aſſuring the ſoule of his love, and ſhedding it abroad in the heart, and by working ſpirituall joy in the heart, doth God alſo purge his people: And to work all theſe is in Gods power immediately and ſolely; I am Crucified with Chriſt, Gal. 2. 20. And how? by beleeving that Chriſt gave himſelfe for me, and loved me. This deads a man to the world, makes a man crucifie that which Chriſt was crucified for, and this makes a man hate ſinne, the more he loves Chriſt, or apprehends his love; And it doth this in a double relation or reſpect, not onelyonly becauſe ſin ſo diſpleaſeth him, nor onelyonly as it is contrary to his will, but becauſe it did afflict him ſo much once, and becauſe to take ſinne away was the intent he came into the world: for ſo 1 John 3. ver. 4. although a beleever is ſaid to mortifie ſinne upon this conſideration indeed, that it is the tranſgreſſion of the Law; yet much more upon this other, becauſe Chriſt was manifeſt to take ſinnes away: and the more aſſurance I have of another life and a better, and of being like Chriſt hereafter, the more a man purgeth himſelfe to be fit for that condition: He that hath this hope in him, purgeth himſelfe as he is pure; ſo in the 2. ver. of that 3. of John. The more joy a man hath in Chriſt, the more deaded he muſt needs be to the world; the one eats up the other: for the ground p. 71of all ſinne is but the love of pleaſure; now if I find it in God, and Chriſt, it deads me for ſeeking it in the world: For Omnis vita guſtu ducitur, All life is maintained by a taſte of ſome ſweetneſſe. Now when the ſweetneſſe of ſin, the reliſh of it is ſpoiled by the taſte of a greater, it muſt needs die and abate; and though that ſweetneſſe from God doth not alwayes remaine in the preſent taſte and reliſh of it, yet it leaves ſuch an impreſſion behind it, that whatever a man taſts after, it hath no reliſh with him, in compariſon; ſtill he ſayes the old is better: and though the taſte of one ſinfull pleaſure may take us off from another, yet none but a contrary pleaſure doth kill the ſinne, and the pleaſure in it.

CHAP. III.

The tryall of Mortification: and that firſt by Negative ſignes; or ſuch as argue much corruption yet remaining unpurged out.

I Will now come to that third thing which was propounded, namely, Helps whereby you may diſcerne what progreſſe hath been made in this work: And as I ſaid at firſt, that my purpoſe was not ſo much to handle Mortification in the common place of it, as onelyonly growth therein; So thoſe things I ſhall now deliver about diſcerning the meaſure of it, I intend them not ſo much for Signes of mortification, as Rules whereby we may judge how this worke goes forward in us, and how far we are ſtill ſhort in it.

And firſt, I will handle it negatively, and give you ſuch ſymptomes, as argue much corruption, a great deale of humours yet remaining to be purged out: Such as argue little proficiency in this worke, though ſuch as withall true grace may be ſuppoſed to be in the heart.

1. When a man doth magnifie, and ſets a high price upon 1worldly and carnall excellencies and pleaſures; is much taken with outward things, and carryed away with them: Or when (though we reſtrain our ſelves from the eager purſuit after them, p. 72yet if) in your eyes and opinions they ſeeme glorious and goodly things, and oh we ſecretly think the enjoying ſuch a pleaſure, the obtaining ſuch an excellencie, or ſuch or ſuch a condition of life, accommodated with ſuch and ſuch conveniences and circumſtances, would be ſo great an addition of happineſſe to us; this argues a green heart, much want of mortification, though truth of grace be there. Theſe Apoſtles, to whom Chriſt ſpake this Parable of the Vine, (and unto them eſpecially) how were they affected, and tranſported with a trifle? Even that very night that Chriſt was to be attached, they ſtrive for precedencie, and who ſhould be the greateſt amongst them▪ Luk. 22. who ſhould be chiefe of that noble order: And it was ſuch a precedencie which they affected, as Noblemen have in Kingdomes, as appears by the following words: they ſhewed themſelves but Gentiles in it, (as ver. 25. Chriſt inſinuates) who ſtand upon their blood and their outward priviledges: It was not for nothing Chriſt tels them in this Parable, they needed purging; but the reaſon was, they were but children yet, and babes in Chriſt, now in their minority, and were not weaned from rattles and trifles, Chriſt was not yet crucified, not they ſo throughly crucified with him, as they were afterwards: The holy Ghoſt had not yet come upon them, as fire to burne up their luſts, and to conſume this their droſſe. That other Apoſtle, Paul, (who ſayes of himſelfe, that he was borne out of time, in compariſon to them) had attained to a greater meaſure, he glorying in this as his higheſt title, that he was the leaſt of the Apoſtles. This magnifying of outward things in our conceits and opinions, is indeed but knowing things after the fleſh, as the Apoſtle ſpeaks, 2 Cor. 5. 16. becauſe the fleſh doth faſcinate and corrupt the judgment, in judging our ſelves by ſuch things. And this argues exceeding much want of mortification, for it is luſt that puts that luſtre, and gloſſe, and varniſh upon the things of the world; for the things in themſelves are vaine, and we have had experience that they are ſuch; How comes it then we ſhould eſteeme them, and be taken with them, that we ſhould have ſuch high conceits of them? It is by reaſon of our luſts unpurged out, which repreſent them falſely: and therefore it is obſervable, that John, 1 Epiſt. 2. 16. ſpeaking of the things of the world, he puts the luſt which is in us to expreſſe the things p. 73themſelves: He ſayes not, riches, and preferment, &c. (though he ſpeaks of them) but the luſts of the eye, and pride of life, (ſo he expreſſeth them) becauſe they are theſe luſts, makes the things ſo glorious to us, and ſets a price upon them. And therefore ſo much magnifying and high eſteeme of outward things as there is in us, ſo much inordinate luſt there is in the heart after them, and ſo much want of mortification; and when theſe luſts boiling in us fume up ſo high as to intoxicate and corrupt our eſteeme and judgments (which though grace ſhould keep us from purſuing theſe vanities) that yet we look upon them with a wanton eye, and thinke great matters in them, and think our ſelves as it were debarred and reſtrained of ſo much of our happineſſe, whilſt we want, and cannot enjoy them, this argues an unmortifyedneſſe: for herein lies the power of mortification, even to count all things droſſe and dung, to looke upon them as crucified things, to have them ſeeme all as withered flowers, as ſmall things, as he ſpeaks of mans eſteeme, 1 Cor. 4. 3.

Secondly, when our minds are carried out to ſuperfluities, and 2more then needs, and are diſcontented with our own condition, though it be ſuch as might content us, this argues a great want of purging, this is from ſuperfluity, of humours abounding in the heart. When they in the wilderneſſe, though they had Manna, yet they muſt have Quails alſo; when there are ſuch extravagant affections in us, that we thinke any other condition would pleaſe us better then our owne, this argues much unmortifyedneſſe, though it run not out into acts; it is the ſuperfluity of naughtineſſe, the exceſſe of corruption that thinks ſtolne meate ſweet, as in the Proverbs. When our longings are wild and humorous, like the longings of women with child, whom nothing but ſome one odde thing they have ſet their fancie on, will pleaſe; like ſick mens ſtomachs, with whom nothing will down that is provided for them, but ſtill they have a mind rather to ſomething elſe; ſo nor we with what God allots us. And when we are environed about with comforts, yet all are nothing, if ſome one be wanting. Such unmortifyed luſts we ſee in Sampſon, though a good man, yet none of the daughters of Iſrael could pleaſe, but he muſt have one of the Philiſtims, Judg. 14. 3.

Thirdly, when our minds are ſo glued to any thing, as we cannot p. 743tell how to part with it, how to loſe ſuch a friend, or ſuch a conveniencie, we would think our ſelves halfe undone if ſuch or ſuch a thing ſhould fall out; Davids heart was full of humours, and needed purging, when he ventured ſo much of his comfort in his Abſalom alone, that when he was caſt away, he wiſht he had dyed for him. It is good often to try our hearrs, by ſuppoſing the worſt that can befall us. What if a change ſhould come, ſuch a thing I ſhould be put to; to ſee how the heart can beare it. When ſome men have a loſſe in their eſtates and riches, it is as it were raked out of their bellies, as Zophar ſpeaks, Job 20. 15. and a piece even of their very heart goes with them.

4Fourthly, when a man is ſtill diſtempered under variety of conditions and buſineſſes, and is inordinate in them all, it argues much unmortifiedneſſe: As if he be to recreate himſelfe, he is inordinate in it, and knows not when to end, and fall to his calling againe; if to ſtudy, then he is alſo as violent in it, and entrenches upon the duties ſhould keep up his ſoule in health, as alſo upon the neceſſary refreſhings his body requires. Broach the veſſell where you will, if ſtill it runs muddy and thick, it is a ſigne the veſſell is full of ill liquor. To be diſtempered in ſome one particular is leſſe, but when in every vein that is opened, much corrupt bloud comes forth, it is a ſigne the body is full of humours, and needs purging. A man that is in an ague, and when the cold fit takes him, he is extreme cold, and when the hot fit comes, he is on the contrary as extreame hot, it is a ſigne he is full of humours, which as they are purged out, one or the other abates, or both; if when a man abounds, then he is commonly confident, and forgets God; if when he wants, then he is as much on the other ſide diſtempered, and grows ſolicitous, diſtruſtfull. Sound bodies can beare ſudden alteration of heat and cold, but diſtempered weak bodies cannot. Nature cannot beare a ſudden alteration, but much Grace can; I know how to want, I know how to abound, Phil. 4. 12. He was much therefore mortified; he could work hard in Summer, without much ſweating, and he could undergoe the cold of Winter without catarrhs and ſuch weakneſſes as others are ſubject to; his ſoule was well purged of humours. And ſo Job had learnt to bleſſe God when all was gone; he was a man throughly p. 75mortifyed before, he had carryed himſelfe in his beſt eſtate without ſecurity and carnall rejoycing; thus he ſayes of himſelfe that he made not gold his hope, nor his confidence, nor had rejoyced becauſe his wealth was great, Job 31. 25. and anſwerably he behaves himſelfe in his worſt eſtate with patience and thankſgiving.

Fiftly, the more carnall confidence we have in the creatures, 5and beare our ſelves upon them, and have our ſpirits ſtrengthned and upholden by them, the more want of mortification. The Corinthians, though godly, yet they were very unmortifyed, therefore the Apoſtle ſayes, they were rather carnall then ſpirituall, 1 Cor. 3. 1. Now this their carnall mindedneſſe, among other things, was expreſſed in their carnall confidence they had in outward things; they had riches, and gifts, and learning, and they did ſwim in theſe; and reigned and domineered in their owne thoughts, and excelled all other Churches in their owne opinions and ſo deſpiſed others in compariſon, they were carryed aloft by theſe waxen wings, which I take to be the Apoſtles meaning, 1 Cor. 4. 8. Now ye are full, now ye are rich, ye have reigned: they had riches, and gifts, &c. and they thought themſelves as Kings, full of happineſſe, having the world afore them, and were filled with conceits of it; and I wuold to God you did reigne, ſayes he: that is, that it were not regnum in capite, in your owne conceits onelyonly; and that there were indeed ſuch reall cauſe to applaud your own conditions. We are of the Circumciſion, ſayes the Apoſtle, and have no confidence in the fleſh, Phil. 1. 3. The more the heart is truly circumciſed, (of which he there ſpeakes in oppoſition to thoſe who reſted in outward circumciſion) it truſteth not, nor beareth not it ſelfe upon outward things, priviledges and endowments, as riches, bloud, credit, learning, righteouſneſſe; theſe, when the heart is not circumciſed, doe puffe it up, but we, ſayes he, have no confidence in the fleſh, either for comfort, or for juſtification, or any thing elſe; but we rejoyce in Chriſt Jeſus.

Sixtly, the more full of envyings, and heart-burnings againſt 6others, and of breakings forth into ſtrife our hearts are, and of ſtrivings and contentions to get the credit, or riches, or victory away from others, &c. the more unmortified are our hearts, & the more need of purging. Theſe overflowings of the gall and ſpleen, p. 76come from a fulneſſe of bad humours. Whereas there is among you envying and ſtrife, are ye not carnall? 1 Cor. 3. 3. That is, this argues you to be ſuch, for envie and ſtrife are not onelyonly luſts in themſelves, but further they are ſuch luſts, as are always the children and fruit of ſome other; they are rooted in, and ſpring from inordinate affections to ſome things which we contend for; and accordingly if this fire of envie or ſtrife prove great, it argues the fuell, that is, the luſts after the things we envie others for, to be much more: For envie is but an oblique luſt, founded on ſome more direct luſt: theſe are but the outward fluſhings, that ſhew the diſtemper to be much more within: Jam. 4. 1. From whence comes wars and fightings amongst you? come they not hence, even of your luſts which fight in your members? There is ſomething the heart would have, as it follows in the 2. ver. Ye luſt and have not, &c. A contentious ſpirit is an unmortifyed ſpirit; If ye bite and devour one another, Gal. 5. 15. This I ſay then, walk in the ſpirit, and ye ſhall not fulfill the luſts of the fleſh. Mark the coherence, it comes in upon biting one at another, for ſuch walke not in the ſpirit, fleſh doth prevaile in them, that is his meaning.

7Seventhly, the leſſe able we are to heare reproofs for the breakings forth of our luſts, the more unmortifyed it argues our hearts to be: it is a ſigne we love thoſe much, whom we cannot endure to heare ſpoken againſt: therefore ſayes the Apoſtle, Be ſwift to heare, but ſlow to wrath; take heed of raging when you are toucht; And it follows a verſe after, Caſting away all ſuperfluity, receive the word with meekneſſe, for it is your luſts uncaſt out, unpurged, that cauſe that wrath and heart-boiling againſt reproofe. That good King was in a great diſtemper of ſpirit, when he caſt the Prophet in priſon that reproved him, for he oppreſſed the people alſo at the ſame time, as is ſaid, 2 Chron. 16. 10. he was then taken in the ſpring-tide, and ſwelling of his luſts of covetouſneſſe and oppreſſion; they brake downe all that withſtood and oppoſed the current of them: and if (as he in this fit at this time, ſo) we be found in ſuch paſſionate tempers upon ſuch occaſions of reproof ordinarily, it argues the habituall frame of our hearts to be much unmortifyed, as this argued him at this time to have beene actually much diſtempered.

p. 77Eighthly, the more quick and ſpeedy the temptation is in 8taking, the more unmortified the heart is: When an object at the firſt preſenting makes the luſt to riſe, and paſſeth through at the very firſt preſenting of it, and ſoaks into the heart, as oile into the bones, and runs through all; when a man is gunpowder to temptations, and it is but touch and take, ſo as there needes not much blowing, but the heart is preſently on fire, as Prov. 7. 22. it is ſaid, He went [ſtraight-way] after her. A man will find that when his heart is actually in a good temper, a temptation doth not ſo eaſily take: his heart is then, though tinder, yet as wet tinder, that is more ſlow in taking. As there is a preparedneſſe to good works, ſo there is a preparedneſſe to evill; when the heart is in a covetous humour, and will be rich, then a man falls into temptations and a ſnare, 1 Tim. 6. His luſts will nibble at every bait in every thing he deales in; they will take preſently: when the heart is thus bird-limed, then it cleaves to every thing it meets with. It is a ſigne that the heart is not awake to righteouſneſſe as the Apoſtle ſpeaks, but to ſin rather, when a little occaſion awakeneth a luſt, and rouzeth it; as when on the contrary, if a great deale of jogging will not awaken a mans grace.

Ninthly, the more our luſts have power to diſturb us in holy 9duties, and the more they prevaile with the heart then, the more unmortified and profane the heart is; as to have uncleane glances in hearing, and worldly thoughts then ordinarily to poſſeſſe the heart, and to take it up much; They are prophane (ſayes God, Jer. 23. 11.) for in my houſe I have found their wickedneſſe. If the heart be carryed away, and overcome with uncleane and worldly thoughts then, this argues much unmortifyedneſſe, and that the fleſh is indeed much above the ſpirit: For why, then a man is in Gods preſence, and that ſhould overcome and over-awe the unregenerate part, if it were not impudent and outragious; and beſides, then the regenerate part hath the advantage, for the Word and the Ordinance is a ſtirring of it up, and provoking it to holyneſſe: And therefore that at ſuch a time a mans luſts ſhould be able to tempt and ſeduce a mans heart, it argues ſinne hath a great part in the heart, when it affronts God in his throne, when grace is in Solio, where it would be; for the Diſciples then to be talking who ſhould be greateſt, when Chriſt had made p. 78ſo long a Sermon to them, and had adminiſtred the Sacrament to them, this argued much want of mortification in them; even as it were a ſigne that the orthodox party were but a weak party in a Kingdome, if whilſt they are at Sermons, Papiſts durſt come in and diſturb them, and put them out.

10Tenthly, when the recalling former acts committed by a man, prove ſtill to be a ſnare to him; and being ſuggeſted by Satan as a means to quicken his luſt, the thought thereof doth rather ſtir up his luſt afreſh, it is a ſigne of an unmortifyed frame. Thus is it laid to the charge of that Nation, Ezech. 23. 21. That ſhe multiplyed her whoredomes in calling to remembrance the dayes of her youth, wherein ſhe had played the harlot in the land of Egypt: The remembrance of them was a ſnare to her, as appeares by the 8. verſe▪. It is a ſigne a man is deeply in love, when as he falls in love with the picture; when the remembrance of whence he is falne, ſhould make him repent, that it ſhould on the contrary cauſe him to commit the ſame ſinne againe, it is a ſigne fleſh hath much the better. To have the mind ſtirred with new objects and new temptations, may ſtand with far leſſe corruption, and more grace, then to have it ſtirred afreſh with the remembrance of the old; to find ſweetneſſe in a luſt twice ſod, which we have alſo often ſteept (as I may ſo ſpeak) in godly ſorrow and hatred of it, and ſo boiled it in ſowre hearbs; yet ſtill to find ſweetneſſe in the remembrance of ſuch an act, this argues much corruption. As the Apoſtle argues the ſinfulneſſe and ſtrength of corrupt nature in him, that the law which was holy and good, ſhould ſtir up his luſt whilſt unregenerate: So may we, when the thought of a ſin which ſhould ſtir up godly ſorrow, ſhould provoke and tickle corrupt nature againe. Indeed that the new ſcent of meat ſhould have moved the Iſraelites, would not have been ſo much; but that the remembrance of their fleſh-pots ſhould doe it. That ſpeech Rom. 8. where we are commanded to mortifie the deeds of the fleſh, may admit among other this interpretation alſo, that not onelyonly the luſts, but even former deeds and acts committed, which may prove an occaſion of ſin to us, and have a freſh verdure in our eye, are to be mortifyed.

p. 79CHAP. IV.

Poſitive ſignes of Growth in Mortification, and Gods purging of us.

AND ſo now I come to the ſecond ſort of ſignes, namely, Poſitive ſignes of growth in Mortification, and of Gods purging of us.

Firſt, the more inſight a man hath into ſpirituall corruptions, together with a conflict againſt them, the more growth he hath attained unto in purging out corruptions: So as that now the chiefeſt of his conflict is come to be with ſpirituall luſts, not worldly luſts and groſſe evils; it is an evidence of his progreſſe in this worke. Theſe ordinarily are ſure rules, that whilſt a mans conflict is with more outward groſſe evills, as uncleanneſſe, worldly mindneſſe, &c. ſo long and ſo much he is kept from the ſight of thoſe inward, hidden, cloſe corruptions, which ſit nigheſt to the heart: As alſo on the contrary, the more a man is freed from, and hath got victory over ſuch more outward evills, the more his thoughts and intentions are bent inward to the diſcovery of the other more ſpirituall wickedneſſes. And the reaſon is, for theſe ſpirituall luſts, as pride, carnall confidence in a mans owne graces, ſelf-flattery, preſumption, and the like, theſe corruptions lie (as I may ſo expreſſe it,) more up in the heart of the countrey; but thoſe other of worldly luſts, lye as it were in the Frontiers, and skirts of it; and therefore, untill ſuch time as a man hath in ſome good meaſure overcome thoſe that encounter him at the Borders, he comes not to have ſo through a diſcovery, and conſtant conflict with thoſe that lie higher up in the heart; Let us cleanſe our ſelves from all pollution both of fleſh and ſpirit, ſayes the Apoſtle, … Cor. 7. Which implyes, that there are two ſorts of corruptions, one of the fleſh, or body; the other, of the ſpirit, or ſoule: for ſo the oppoſition there is to be taken, for elſe all luſts are luſts of the fleſh, that is, of corrupt nature. Againe, ſuch corruptions cauſe a blindneſſe that a man cannot ſee afar off, as 2 Pet. Chap. 1. Whilſt a ſcholar that learnes a Tongue, hath not learned to eſcape all groſſer faults in Grammaticall conſtruction, p. 80he cannot be ſuppoſed to have come to know the Elegancies of the Tongue, nor ſee his errors therein; ſo nor doe men come to be Critiques indeed, and cunningly skilfull in the more curious Errataes of their hearts and ſpirits, till they have attained to ſuch a degree of mortification, as to be free from groſſer evils. And indeed, thoſe who are grown in grace, have attained ordinarily ſome freedome from ſuch ſinnes; therefore ſayes John, 1 Epiſt. 2. 14. You young men are ſtrong, and have overcome that evill one: they have attained ſo much ſtrength as to overcome the groſſer evils, thoſe evills. So as to allude to what the Apoſtle ſayes in another caſe, they then come to conflict not ſo much with fleſh and blood, and outward evils, as with ſpirituall wickedneſſes within, (that is) with affections and diſpoſitions contrary to the worke of grace, and therein lies their chiefeſt exerciſe, which is not till they have ſome freedome and victory over the other, and ſo are at leaſure to view theſe.

2Secondly, we may diſcerne our victory over our luſts, by our ability more or leſſe to deny our ſelves; the more we grow up to a readineſſe, willingneſſe, and freeneſſe, and cheerfulneſſe of heart to deny our ſelves when we are called and put upon doing of it, the more are luſts purged out: for the reaſon that our hearts conſult ſo much with carnall ends in buſineſſes, that we have ſo much adoe with them ere we can bring them off to part with ſuch and ſuch things, as God and our owne conſciences doe call us unto, is through want of purging: For all want of ſelf-denyall is from an adhaeſion to outward things. Were we free and unmarried men to the world, were our hearts looſned from all; and were all the ſecreat fibrae, thoſe ſtings of luſts that ſhoot into things, cut, it would be nothing to us to part with them: this was in that great Apoſtle, how ready was he to lay downe his life? My life is not deare to me, ſo I may fulfill my miniſtration with joy; and ſo when the time of his departure was at hand, ſayes he, I am ready to be offered, 2 Tim. 4. 6. He ſpeaks it in the preſent tenſe, foreign, I am offered, it was done in his heart already: As in like phraſe of ſpeech it is ſaid, Heb. 11. that Abraham offered up his ſon, becauſe in his heart he fully purpoſed it. When men muſt be forced by terrors of conſcience, as p. 81Pharaoh with plagues, to let their credits or eſtates goe by reſtitution, or for God and good uſes, &c. it is a ſigne of want of purging. The more looſned a man is from the world, and the things of it, the more prepared that man is for all works of ſelf-denyall, and the more purged. So when a man parts with all without ſticking or higling, as Abraham is ſaid to beleeve without ſtaggering, it is a ſigne he hath attained to a good degree: even as that argued a ſtrong faith, Rom. 3. When a man hath an open and a large heart to God, (as a liberall man hath an open hand to men) as Abraham had when he was willing to let God have his onelyonly ſonne, it was a ſigne he was much weaned; when God can command any thing thou haſt at an hours warning, as we ſay; Abraham ſtood not long deliberating, Shall I, Shall I, but went early in the morning, even the next morning, God having called for his ſonne that very night, as it is likely by that in the 22. Gen. 3. For the night was the time when God uſed to reveale himſelfe by viſions, and the next morning he went forth early.

Thirdly, the more conſtancie there is in our hearts and wayes, 3the more eaven, ſtable in well-doing, and the more laſting, durable frame and temper for holineſſe we find our hearts to abide in, the more we are purged; for in that we finde ſuch ſudden flowings and re-flowings in our hearts, that when a corruption ſeemes to be at a low ebbe, and our hearts in a good frame, within an houre or ſo a mighty tide comes in, and we find our hearts overflowne with a ſea of filth, ſuch ſudden alterations from the better to the worſe, doe come from thoſe vaſt ſeas of corruptions that are ſtill within us, that tumble and float up and downe in our hearts: So the Apoſtle intimates, Purge your hearts, ye double minded: That their hearts are of ſo unequall a temper, ſometimes in hot fits, ſometimes in cold, and ſo ſuddenly altered, this cannot be but from much corruption. This double mindedneſſe comes from want of purging. The Galatians were ſurely very weak, and fooliſh, as he tells them, when they were ſo ſoone tranſported. He marvails not ſo much that they were removed, as that ſo ſoone, foreign, ſo ſuddenly, Gal. 1. 6. and brings it in as an evidence of their weakneſſe, that they who would have given him their eyes, ſhould now ſo much be altered and carryed p. 82away: So much mortifiedneſſe, ſo much conſtancie: therefore in the 5. Gal. 15. 16. when in the 15. ver. he had ſaid, Thoſe that are Chriſts have crucified the affections with the lusts, he addes in the 16. ver. If we live in the spirit, let us walke in the spirit: the word imports a being conſtant in the ſpirit. Then when luſts are crucified, then the holy Spirit will rule us in our wayes, and a holy frame of heart will be diſcovered, in a conſtant tract of holineſſe we ſhall walk in the ſpirit, keep our ſelves long in a ſpirituall frame and courſe, and not be biaſed aſide: that we ſtep out ſo much, is from ſtrong luſts unmortified.

4Fourthly, the more a man comes to a ſpirituall taſte of the ſpirituall Word, and that which is moſt ſpirituall therein, the more it is a ſigne that corruption is purged out: when a man comes to his ſtomach, it is a ſigne he is growing out of a ſickneſſe, and that the humours are much purged out. So 1 Pet. 2. 1. Laying aſide all malice, &c. as Babes deſire the Word, that ye may grow thereby, if ſo be ye have taſted: therefore the more corruption is laid aſide, the more we taſte the Word, and God in it; the more we taſte, the more we deſire it; the more we deſire it, the more we grow.

5Fiftly, when we are aſhamed of former carriages and wayes, as ſeeing and diſcerning thoſe weakneſſes we ſaw not afore, as Scholars uſe to be of their exerciſes a yeare or two after; ſo if we be aſhamed of former prayers, hearings, &c. as that great Proficient, diſcerned in himſelfe, who looking back upon his firſt dayes of converſion, ſayes, When I was a child, I ſpake as a child: He ſpeaks it, applying it to his growth of grace.

6Sixtly, when in ordinary times of temptation a man finds a luſt not ſo violent and raging as it was wont, but more impotent and weak. Look to your fits of ſinning whether they become greater or leſſe, for then a mans ſtrength or weakneſſe is diſcerned moſt; as the bodily ſtrength is, when a man either goes about to put himſelf forth, or is aſſaulted and ſet upon. Many that are ſick, whilſt they lie ſtill in their beds, think they have a great deale of ſtrength, but when they attempt to riſe, and walk, they ſink down againe. As a mans weakneſſe to good is diſcerned, when he comes to doe and to act it, Rom. 7. To doe I am not able; ſo a mans weakneſſe to ſinne, or ſtrength againſt it, is then alſo beſt p. 83diſcerned. The weakneſſe or ſtrength of a Kingdome is beſt ſeene and diſcerned in time of war, when a…l forces are muſtered up. Now God ſometimes appoints ſome more frequent aſſaults, and on purpoſe ſuffers the law in the members to warre, and to muſter up all their force, that (as it is ſaid of Hezekiah) a man might know what is in his heart; now if then a man finds that the motions of ſinne in his heart do every temptation after other meet with an hotter encounter then they had wont; that the reſiſtance againſt ſin grows quicker, and ſtronger; that ſinne cannot advance, and carry on his army ſo far as formerly, but is ſtill encountred and met withall at the Frontiers, and there overthrown even at the firſt ſetting out, ſo as it cannot carry it through the camp, (as Zimri did his miſtreſſe Cosbi) as ſometimes it had wont, when as Grace ſtood at the Tent doore, as Moſes weeping, yet unable to reſiſt it; and although aſſaults and temptations doe continue, that yet there is ground kept and won upon the encroachments of a luſt, in ſo much that at leaſt the outward forts are kept by grace, that is, outward acts are abſtained from; Now ſo far as the luſt is not fulfilled as it had wont to be, and not onelyonly ſo, but the inrodes of it are confined and contracted alſo to a narrower compaſſe, and to have a leſſer ground and ſpace in regard of inward acts; alſo ſo far it is purged more forth: As for inſtance, be it a luſt of fancie, when it cannot boile up to ſuch groſſe fancies as it had wont; be it a luſt of pride, or uncleanneſſe, or groſſer acts, when it falls from bringing forth fruit, to bring forth but bloſſomes, but inward burnings, and from bloſſomes onelyonly to bring forth leaves, it is a ſigne then it is withering more and more. When the intention of mind in the temptation (which is as the fire that makes it to boile) grows leſſe and leſſe; when the inordinate thirſt is not ſo great in the time of the fit; when the inward acts are grown in their requeſts more modeſt, the luſtings themſelves pitch upon lower and inferiour acts then it had wont; when their Armies depart with leſſer ſpoile, are content with them, when as before they flew at the firſt on-ſet, to the higheſt kinds of villanies and out-rages; when thus the overflowings of a mans luſts doe abate, and fall ſhort, the tides leſſen, over-flow leſſe ground, over-ſpread leſſe every day then another, this is another probable ſigne of a growth herein.

p. 847Seventhly, the more ability to abſtain from occaſions and opportunities of ſatisfying a mans luſts, as Job, a man much mortified, made a covenant with his eyes not to behold a maid, and kept to it, Job 31. 1. When a man hates the very garment ſpotted with the fleſh, it is a ſigne of a ſtrong hatred; when a man cannot endure to come where one he loves not, is; cannot endure the ſight of him, any thing that may put him in mind of him, not ſo much as to parley or to ſpeak with him.

8Eighthly, when our hearts doe not linger after ſuch objects as may ſatisfie our luſts, when abſent; but when out of ſight, they are out of mind, this is a good degree of mortification. We may find it in our ſelves, that when objects are not preſented, that yet there is in our hearts oftentimes a lingring after them, and this from themſelves without any outward provocation that is far worſe; many a man, when he ſees meat, finds he hath a ſtomach to it, which he thought not till it was ſet afore him; but when a man longs after meat he ſees not, it is a ſigne he is very hungry; as we ſee againſt rainy weather, before the raine begins to fall, the ſtones will give, as we uſe to ſay, and grow danke; ſo a man that obſerves his heart, may find before objects are preſented, or actuall thoughts ariſe, a giving of his heart to ſuch and ſuch a luſt, an inclination, a darkneſſe, a moiſtneſſe, a ſympathizing with ſuch an object, that is a ſigne of unmortifiedneſſe. David was as a weaned child, he had no thoughts of the dug, no longings after it, I have no high thoughts after the Kingdome, ſayes he, Pſal. 131. A child that begins to be weaned, it may be at firſt cryes after the dug, though he ſees it not; but afterwards, though it may be when he ſees it he cryes after it, yet not when abſent. Objects preſent have a far greater force to draw, when abſent leſſe; therefore this is a farther degree of mortification attainable: it was in Joſeph, when his Miſtreſſe tempted him from day to day, opportunity was ready, the object preſent, but he denyed her. So in Boaz, a woman lay at his feete all night. So in David, when he had Saul in his lurch, might as eaſily have cut off his head, as the lap of his garment; and was egg'd on to doe it, but he was then weaned indeed, and did it not; When a man can looke upon beauty, and preferment, and truly ſay they are no temptations to me. It is a ſigne of an unſound p. 85temper, when upon eating ſuch or ſuch meats, a man is preſently put into the fit of an ague; a healthfull man is not ſo. The Prophet calls them, the ſtumbling block of their iniquity; When a man is going on his way, and though he did not ſeeke occaſions of falling, yet meeting with them, he cannot ſtep over them, but is caught, and ſtumbleth, and falls, it is a ſigne of unmortifiedneſſe.

CHAP. V.

Some Cautions to prevent misjudging by falſe Rules: This caſe reſolved, Whether growth in Mortification may be judged by the ordinary prevailings of corruption, or actings of Grace.

BEſides theſe rules both theſe wayes given, I will in the third place adde ſome cautionall conſiderations, to prevent misjudging of our growth in Mortification, by ſuch falſe rules as men are apt to be deceived, in judging worſe or better of our ſelves by, then the truth is, or then there is cauſe. Which conſiderations will alſo further ſerve as directions to us, as well as the former have done.

Firſt, men may deceive themſelves when they eſtimate their progreſſe herein by having overcome ſuch luſts as their natures are not ſo prone unto;1. Not to judge by ſome ſins, but the decay of thy boſome ſin. the ſureſt way is to take a judgement of it from the decay of a mans boſome ſinne, even as David did eſtimate his uprightneſſe by his keeping himſelfe from [his iniquity,] Pſal. 18. 23. ſo a man of his growth in uprightneſſe. When Phyſitians would judge of a conſumption of the whole, they doe it not by the falling away of any part what ever, as of the fleſh in the face alone, or any the like; ſuch a particular abatement of fleſh in ſome one part, may come from ſome other cauſe; but they uſe to judge by the falling away of the brawne of the hands, or armes, and thighes, &c. for theſe are the more ſolid parts: the like judgments doe Phyſitians make upon other diſeaſes, and of the abatement of them from the decreaſe in ſuch ſymptomes as are Pathognomicall, and proper and peculiar to p. 86them: In like manner alſo the eſtimate of the progreſſe of the victories of a Conquerour in an enemies Kingdome, is not taken from the taking or burning of a few villages or dorps, but by taking in the Forts and ſtrongeſt Holds, and by what ground he hath won upon the chiefe ſtrength, and by what forces he hath cut off of the maine Army. Doe the like in the decreaſe of, and victory over your luſts.

Secondly,2. Not judge by ex…raordinary aſſiſtances or temptations. you muſt not judge of your Mortification, by extraordinary aſſiſtances or temptations: As you doe not judge of the ſtrength of a Kingdome by auxiliary forraigne forces, that are at extraordinary times called in. A young Chriſtian ſhall for his encouragement even in the heat of the battaile, when he is ready to be overcome, and carryed away captive, find the holy Ghoſt breaking in, and reſcuing of him, (as Jehoſhaphat was, (to allude to it) when he cryed to the Lord) when as a Chriſtian of much ſtanding is left to fight it out hand to hand: Now it doth not follow that the other, becauſe thus freed, hath the more ſtrength. Againe, on the other ſide, a man is not to judge of himſelfe by his weakneſſe in ſome one extraordinary temptation. A man that is very ſick, and nigh unto death and diſſolution, may through much heat, and ſtirring up of all his ſpirits, have the ſtrength of five men in him, and much greater then when he was in health: And ſo a godly man, whoſe corruptions are weak, and more neere to diſſolution, yet in a fit may have all the corruption that is within him muſtered up, and blowne up by Satan, and ſo it may for the preſent appeare to have more ſtrength then ever in all his life, and yet he may be much mortified: Even as Sarah may by an extraordinary means have pleaſure in her old age, and bring forth a child, when ſhe had left child-bearing long, and yet her womb was dead, Rom. 4. 19. And as it may be true, that one of ſmall grace may have that little grace drawne out, and wound up to a higher ſtraine, for one fit, brunt and exerciſe; all the ſtrings wound up to a higher note for ſome one leſſon, then one haply of more grace ever felt, to higher acts of love to God, and of rejoycing in God, and purer ſtrains of ſelfe-denyall; yet take the conſtant ſtrains of ones ſpirit that hath more grace, and the ſtrings will ordinarily endure to ſtand higher, and continue ſo: So on the contrary, one of much mortification, may have p. 87his luſts ſpurred on faſter, and boild up higher by Satans fires, then one of leſſe. The eſtimate of our growth muſt not therefore be taken by a ſtep or two, but by a conſtant courſe; for as a mans ſincerity is to be meaſured, ſo is his growth: even as a mans health is to be meaſured by the conſtant tenor of his temper.

OnelyOnly,This Caution explicated by three things. 1. I will adde three things to give further direction concerning ſuch extraordinary caſes of temptation.

Firſt, that it is certaine, that ſo much corruption as at ſuch a time and in ſuch a fit a man felt a ſtirring in him, ſo much indeed and in truth there is of corruption in his heart; for the devill can put none in, but onelyonly acts, and doth improve what is there already: for as that ſpeech of Chriſt implyes, Satan can work but according to the matter he findeth in us: (He commeth and findeth no matter in me) the wind adds no water to the ſea, onelyonly can make the waves to riſe, and ſurge; the fire adds nothing to the water, when it is ſet upon it, but attenuates it onelyonly, and cauſeth it to boile. And ſo in Hezekiah when he was caſt into that fit of pride, the Text ſayes, That it was that he might know all that was in his heart, 2 Chron. 32. 31. It was in his heart before.

Secondly,2. I adde, that yet hence it cannot be infallibly inferred, that a man hath comparatively either to himſelfe more corruption in him then he had twenty yeeres afore, becauſe more is ſtirred up; or that comparatively to others he hath more corruption then they, becauſe more is now for a fit drawne forth: So that it follows not from hence, that others which are kept free from ſuch a temptation, that they have leſſe mortification, becauſe they were never caſt into ſo hot and burning a fit. One whoſe body is leſſe full of humours, and naturally of a more moderate temper for heat, may yet through ſome accident or other, or diſeaſe, ſuppoſe the Plague, be caſt into hotter fits of a burning Feaver, then one whoſe temper is more fiery, and humours more abounding in him. To have recourſe to the former inſtance. Hezekiah ſurely had more corruption twenty yeeres before his recovery out of his ſickneſſe, then at that time, and yet it wrought not ſo, that we reade of, as it did then; not that the barrell was then fuller, but that now it was broached p. 88lower, and a greater vent given, and ſo it came more guſhing out, dregs and all. That a man after he is growne up to his full ſtrength, falls into ſo great a ſickneſſe, ſuch an one as he never had when he was a child, which maketh him weaker then when he was ten or twelve yeeres old, doth not argue but that he is a man grown for all that. David after a long growth, had a time of great ſickneſſe, whereby he loſt the exerciſe, the lively vigorous uſe of his graces: enfeebled by that ſickneſſe, he loſt his taſte in Gods Ordinances by it, and the joy of Gods ſalvation, as appears by the 51. Pſal.

And the third thing I would adde is this, that ſuch an one as is indeed much mortified,3. if it happens he falls into ſuch a fit, yet the greater meaſure of his mortification will apeare afterwards, in that the luſt will be weaker after his recoverie againe. It is in this, as with a man that is in a hot fierie fit of a feaver, though he have at that inſtant the ſtrength of two men in him, (as was ſaid) yet afterward, when the ſpirits are ebbed and ſetled againe, his body is the weaker for it: ſo is the body of ſin, upon the reſurrection of grace, after ſuch a fall. Many grow more after ſickneſſe. For Gods end being but to diſcover his weakneſſe, (and what he is in himſelfe) and to rouze him out of his ſecurity, he then loves to manifeſt his power when once we have ſeene our weakneſſe; and ſo makes his ſtrength perfect in our infirmities, when they are not ordinary, but beyond the ordinary temper and diſpoſitions of our ſpirits.

But then the Queſtion may be concerning the more ordinary paſſages of a mans life,Queſtion. Whether an eſtimate may be taken from the ordinary paſſages of our lives. whether a man may meaſure and take a ſure eſtimate of the inward root of corruption left in him, by the ordinary riſings and ſtirrings of it, and his fallings into ſin more or leſſe. I ſpeak not now of extraordinary fits, but of ordinary qualms and weakneſſes.

To this I anſwer,Reſolved. that ordinarily men may conclude from the more or leſſe buſie they find corruption to be in them, that the more or leſſe there is of corruption in them; and ſo thereby meaſure their growth: for grace and corruption are as two roots, (and therefore the actions of them both are called their fruits, Gal. 5. 17, 22.) Now Chriſt elſewhere gives us this rule of nature, to judge of the tree by the fruits, to proceed by, in matters p. 89of grace alſo; And as by the fruit we may know of what ſpecies and kind the tree is of, ſo likewiſe what plenty of ſap there is at the root, by the plenty, or bigneſſe, or faireneſſe of the fruit it doth bring forth: the more inward corruption at the root, ordinarily the more fruit thereof appears in the life: and proportionably alſo of the tender fruits of the the ſpirit. And therefore Chriſt here ſayes, that the Vine is to be purged, that it may bring forth more fruit; becauſe the more corruption is emptied, the more holineſſe will appeare in your inward and outward fruitfulneſſe. And the reaſon hereof is, becauſe ordinarily as a thing is in being, ſo it is in working. Laeſa principia habent laeſas operationes. Children, the weaker, the more falls they have in their ordinary walkings; bodies, the more ſickly, or the weaker and more unhealthy the foreign and conſtitution is, the more qualmes; and as they recover ſtrength more and more, they find they outgrow ſuch weakneſſes: and therefore ordinarily according to what activeneſſe a man finds of grace or ſin in him, according to what activeneſſe a man finds of grace or ſin in him, according are the inward principles of either of them more or leſſe in him: for the ſoule of man, as it is an active thing, ſo being left to its ordinary courſe, it acts according to the ſway, and bias, and inclination of the habits that are in it, which are alſo active, as both grace and ſinne are. As a bowle, when the force of the hand that threw it begins to decay, it is ſwayed by the bias, and lead that is in it; and ſo the leſſe grace, the leſſe ordinarily it acts graciouſly, and the weaklier; and then alſo the oppoſite corruption muſt needs be ſo much the more active: for the ſoule being active, abates not of its mettle, but it will ſtill ſhew it ſelfe one way or other. The fleſh will luſt againſt the ſpirit ſo much the ſtronglier, as the ſpirit is weaker, for they are contrary; yea and thus God judgeth of the principles of grace in us, according as they act in us; he will judge of our mortification, by the fruits of it in our lives and hearts; the more the fruits of ſin grow on in us, the leſſe morrified he will account us; as he will judge of faith by the works, ſo of mortification by the fruits: and therefore it is obſerveable, that he bids us mortifie the deeds of the body, as well as the body of ſinne, Rom. 8. 13. for God will judge of the one by the other. Therefore the objects of mortification p. 90are the deeds of the body, as well as the inward principle of corruption, becauſe the mortification of the inward principle will be ſeene and appeare in the deeds.

But it may be objected,Object. that Grace is acted, or luſts doe ſtir, accordingly as the Spirit of Chriſt, who is a voluntary Agent, doth act Grace, or will leave a man, ſo that if he be pleaſed to ſtir that little grace in a weak Chriſtian, he ſhall act it more, and if he leave a ſtrong Chriſtian to himſelfe, he ſhall fall more.

But to this it is anſwered,Anſw. 1.

Firſt, that though the holy Ghoſt be a voluntary Agent, and blowes when and where he pleaſeth, for his times of working, yet ordinarily he acteth grace in us, (take our whole courſe) according to the proportion of grace given us, ſo as he that hath more habituall grace, ſhall be more aſſiſted and enlivened, which falls out according to that rule, which in this caſe will hold, Habenti dabitur, Mat. 25. 29. To him that hath ſhall be given, if it be a true talent: Hence therefore he that had five talents, gained more then he that had but two; for he gained his five more unto his two; the other but two more to his former two: though he that had but one, is ſaid to have gained none, becauſe indeed it was not a true talent, for he ſeemed but to have it, the Text ſayes. And the reaſon hereof is, becauſe thoſe habits of grace which God hath infuſed, are his owne worke, and are ordained by him to be acted, and he delights ſtill to crowne his owne works in us with more. And as he proportions glory to works, ſo he promiſeth to act according to the principles of grace infuſed, which elſe would be in vaine, they being ordained to that end: As the Apoſtle ſayes of gifts, that they are given to profit withall; ſo are graces to work, and therefore ordinarily God draws them out, where he hath beſtowed them, as he doth gifts alſo, according to their proportion: and thus è contra it is for leaving a man to ſin; the more corruption a man hath, the more ordinarily he lets it vent and diſcover it ſelfe, that ſo men that have many corruptions in them, might know what is in their hearts; and ſo when God doth mortifie them in them to thanke him the more, the grace of which elſe would be to them loſt, if God ſhould mortifie their luſts in them, without their ſeeing and p. 91bewailing them, and crying to him, Oh miſerable man that I am; and ordinarily ſee and diſcerne them, men would not, unleſſe left to them. As in caſe of humbling a man, though God ſometimes doth humble a man that hath leſſe ſinnes, more then one that hath greater, to ſhew that he can give a ſpirituall light to ſee more ſinne in a little then others in much; yet ordinarily thoſe are moſt humbled that have beene greateſt ſinners, as Manaſſes humbled himſelfe greatly, and Mary Magdalen loved much, and the Apoſtle thought himſelfe the greateſt of ſinners: And thus it is in acting grace, or letting forth corruptions, it is according to their principles within.

And ſecondly, that very acting grace doth increaſe habits: ſo as the increaſe of habits and inward mortification is proportioned according to the acting of grace by the holy Ghoſt; for every abſtinence doth mortifie, as was ſaid, and every act of grace doth through the bleſſing of the Spirit further ſanctifie and increaſe the habit, Rom. 6. You have your fruit in holineſſe. When they doe any duty, it makes the heart more inwardly holy: ſo as indeed the one cannot be without the other; but the more a man doth abſtaine out of right principles, by the aſſiſtance of the Spirit, the more he grows: ſo as in the end all comes to one; he whoſe holineſſe is acted moſt, hath in the end moſt habituall grace, and thereby often it comes to paſſe, that he that is firſt, comes to be laſt, Two limitations.and he that is laſt, firſt.

Yet there are two limitations to be put in about this.

Firſt, I grant, for ſome times of mens lives, that God doth 1act ſome mens graces more, who have yet leſſe grace, and leave thoſe to ſinnes who have more grace. So he left Peter who in all appearance had more grace then any of the twelve, yet God left him to deny Chriſt more foulely and falſly then any of the other.

But then let the ends of God be conſidered why he doth it.

Firſt, in caſe of too much confidence upon inherent grace, and the ſtrength of it: When we truſt to habituall grace received, then Chriſt, to ſhew that it is a new grace, to aſſiſt that grace, and to the end that it may be acknowledged that he that gives one grace, is not bound to give another, may in this caſe leave one that hath indeed more grace to the prevailing of corruptions p. 92more. It falls out ſometimes that when men are young Chriſtians, and new borne, God adds much aſſiſtance, and this for their encouragement; and as you carry young children in your armes, and ſo they are kept from falls more then ſome more elderly that are let goe alone. Thus Hoſ. 11. 3. God takes them by the armes when a child, ver. 1. but then they acknowledge it not, as it follows there, and are apt to think that that ſtrength and life they have, is from themſelves, and ſo God afterwards leaves them, when grown men more elderly. Thoſe Chriſtians who walk moſt ſenſibly of their owne weakneſſe, and obſerve God his keeping them from ſin, and attribute this to him, ſuch God delights to help, though for the preſent they have leſſe habituall grace: And ſo thoſe Chriſtians that ſooner come to the knowledge of that way of dependance upon Chriſt, (ſome come to ſee it the firſt day, and make uſe of it; others not ſo clearely a long while) they ſhall be more aſſiſted then another. To many that way ſo ſoone is not ſo clearly opened.

Again, ſecondly, ſometimes God will magnifie this his acting grace, (as I may call it) more in one man then in another, ſeeing it is a grace. That one Apoſtle of the Gentiles, Paul, did more then all the Apoſtles, ſhall we thereby infallibly conclude he had more inherent grace then they all? but that he had more aſſiſtance. As God ſometimes uſeth men of weaker gifts to doe more then men of greater, ſo men of weaker graces, and leſſe growth, to ſhame the other. As there are diverſities of gifts, ſo of operations and exerciſe of thoſe gifts, 1 Cor. 12. 6. the Spirit dividing as he will, ver. 11. God caſts aſide one of eminent gifts into a place or condition wherein they are not uſefull, and ſo he may one of much habituall grace.

Thirdly, he acts often according to actuall preparation; the habituall preparation lies in habits, and is more remote; as ſtrings may be good, yet out of tune, and ſo not plaid upon.

Againe, fourthly, God may leave a Chriſtian of more grace and growth, to more ſtirring of corruptions, in caſe he means yet to bring him to a higher pitch of humiliation, and that by ſins. It is in this his dealing of leaving men to corruptions, and the vigorous conflicts with them, as it is in his leaving his people ſometimes to thoſe other evils of afflictions. God humbleth p. 93his, either by afflictions or by ſins, and his manner in both is ſometimes alike; you ſhall ſee one who hath attained to a great meaſure of grace already, and that by affliction, and yet never to be out of the fire, but God ſtill followeth him with one affliction or another; whereas one of leſſe growth and grace, who in that regard hath more need, ſhall have fewer afflictions in his courſe: And what is the reaſon of this difference? it is not that the grown Chriſtian hath ſimply more need of affliction then the other, but becauſe God intends to bring him on yet to a further degree of grace. As refiners of ſugar taking ſugars out of the ſame cheſt, ſome thereof they melt but once, and another part of it they melt and refine againe and againe; not that that which they refine twice, hath more droſſe in it, but becauſe they would have it more refined, double refined. And as God deales thus in afflictions, ſo alſo in leaving of his people to the ſtirring of corruptions, which of all afflictions is the greateſt to humble a holy heart. And thus in experience it is found, that he doth ſometimes leave a grown Chriſtian to conflict with corruptions more then a weaker Chriſtian; not that he hath more in him, but becauſe he means to bring on that grown Chriſtian to a further degree of humiliation, he is not humbled as he meanes to have him yet. And whereas God humbleth ſome men by afflictions, he humbleth others by ſins; and nothing humbleth more then ſins, for croſſes doe but humble by revealing ſin, as the cauſe; and nothing will humble a grown Chriſtian more then to ſee ſuch ſhamefull foule corruptions ſtill ſtirring in him, the greateſt aggravation of which to him will be in this, that after ſo long a time, ſuch luſts ſhould be ſo lively in him, to have ſuch groſſe faults in his exerciſes after he hath been ſo long at ſchoole, this ſhames him; For a growne Chriſtian to be diſguiſed with a corruption; and when his haire is growne, to have it ſhaven off, as Davids meſſengers were aſhamed of it; ſo how doth it ſhame him, and humble him? Thus Hezekiah, though he was much humbled by a ſickneſſe to death, but becauſe he was not humbled enough, and ſo far as God meant to bring him: therefore God let looſe Pride on him, and then he further humbleth himſelfe and all Iſrael, as it is 2 Chron. 32. 26. Upon ſome men God ſhews his free grace in keeping them from ſinne; upon others he ſpends it in pardoning p. 94them: Theſe are but two ſeverall wayes he hath of laying it out: And ſo ſometimes he ſhewes his grace in keeping thoſe of leſſe grace, and againe in letting thoſe of more to ſtruggle with their luſts: and ſuch ſickneſſes are not to death, or to weaken them, but for the glory of God, and their further growth; for this will be the effect and conſequent of ſuch ſtirrings in growne Chriſtians, that as their fits of corruptions ſtirring are great, ſo their humblings will be greater: Grace being much in them, will ſhew it ſelfe that way; great fits of ſinning have intermingled with them great exerciſes of repentings; and the growth of their grace will ſhew it ſelfe in them, and appeare in them; even as in men that are cheerfull naturally, but ſometimes oppreſſed with melancholy; when thoſe preſſures are over, they are moſt merry, their ſpirits breaking forth being at liberty, they ſhew themſelves as much on the contrary in mirth: ſo is it here, when grace gets above againe. As it is in the body, when the ſpirits are not weak, but onelyonly are kept under by humours, when they doe once get up, they then ſhew their ſtrength in cauſing the body to grow the more: as in many young men, after a ſickneſſe where ſtrength of nature is; and ſo thereby they become after often the better, and more lively; but if the naturall ſpirits be weak, it is not ſo.

A ſecond limitation is,2. Limitation. that though one of leſſe growth in mortification may ſometimes by watchfulneſſe keep under his luſts more, and act that little grace he hath, more then haply he doth, who hath yet radically more grace: therefore ſayes the Apoſtle, Stir up the gift that is in thee: To Timothy he ſpeakes it, and he exhorts, Gal. 5. even young Chriſtians to walke in the ſpirit: that is, to have the ſpirit kept above the fleſh, ſo as a man ſhall have great hand over his corruptions, that they breake not forth: Now I ſay, that this exhortation doth belong unto, and concerneth the youngeſt Chriſtians. For he ſpeakes to all that have ſpirituall life begun in them, ver. 25. If we live in the Spirit, let us, ſayes he, walke in the Spirit, and then we ſhall not fulfill the luſts of the fleſh, ver. 16. A weake body, thouh weake, yet if he uſeth care, may keepe himſelfe from diſtempers, as much as ſome man who is ſtrong, but grows careleſſe, and neglects his health. But yet though one of leſſe grace be thus actually more p. 95watchfull, ye he may diſcerne the want of growth by this:

Firſt, that ſtill his luſts riſe oftner, and that with delight; and are apter to catch fire preſently, although they be ſmothered as faſt as they catch; his caſe then is as if there were an heap of ſtraw in a roome where fire is, where ſparks fly about ſtill taking fire upon every occaſion, but he that keeps the ſtraw, is carefull ſtill to put it out.

And ſecondly, in this caſe they ſhall find the ſtrength of their corruptions in privative working againſt grace, and diſtracting and diſturbing them, deading their hearts in duties: and therefore when the Apoſtle had exhorted ſuch to walk in the ſpirit, ſo as not to fulfill the luſts, marke what follows, Yet, ſayes he, the fleſh will diſcover it ſelfe in luſting againſt the ſpirit. Take what care you will; ſo as a man ſhall not be able to doe what he would, Gal. 5. 16, 17. and the more ſtrong it is, the more it will ſhew it ſelfe ſtrong in diſturbing; ſo as Chriſtians not growne up that are very watchfull over their hearts, doe keepe as it were but negative Sabbaths, and are therein like unto thoſe watchers and keepers of good rule in great Churches, where there are many ſleepers, they have ſo much to doe to watch thoſe boyes that ſleepe, and are idle at Church, as they cannot attend the Sermon. For though by reaſon of watchfulneſſe corruption may be kept from diſcovering it ſelfe in open unrulineſſe much, yet it can never by all the watchfulneſſe in the world be brought on to duties, but ſo much as is in the heart will diſcover it ſelfe either in oppoſition to them, or an hypocriticall joyning in them: although the Papiſts may be kept by a waking State from venting that malice of their hearts in rebellion, yet they cannot be brought to joyne with us in holy duties; no more will corruption, unleſſe in hypocriſie, and therefore ſo much as is, doth ſtill diſcover it ſelfe in them.

p. 96CHAP. VI.

Five Cautions more to prevent ſuch miſ-judgings.

A Third Caution to prevent miſ-judging; if a man will not be miſtaken in judging his growth in Mortification comparatively with others, or with himſelfe, he muſt conſider his occaſions and opportunities to draw him out, thus: A man when he had more corruption, yet leſſe occaſions and provocations to ſinne, may have corruption leſſe ſtirring in him, then when he is more grown up in grace, if his temptations were then greater: The ſame tree ſtanding in the ſhade, where alſo the raine comes not to it, when tranſplanted, where both ſunne and raine fall upon it, may be more fruitfull then formerly. David, when under afflictions in the wilderneſſe, and wanting opportunities, how ſtrict was he,Pſal. 18.Ps 18 and kept himſelfe from his iniquity? but when he came to the delicacies of a Kingdome, though he was grown up ſtill more and more in grace, yet how did he fall? As to aggravate the ſinne of not growing more, the proportion of meanes every one hath had is to be conſidered; and for one who hath had much meanes to grow much, for him is leſſe, then one who hath leſſe meanes: So in the ſtirring or declining of ſinne, opportunities and occaſions are alſo to be conſidered; as if a man be tranſplanted out of a full condition into an empty, if then many of his luſts doe not ſtir ſo much as afore, no wonder. Even as if a man when caſt into a ſweat by reaſon of multitude of cloathes, it is no marvaile, if when cloathes are taken off, he ſweat leſſe.

4A fourth thing to be conſidered, to keepe us from miſtakes herein, is, that he whoſe ſpirit is naturally active, his luſts, though weaker then another mans whoſe ſpirit is ſlower, may be yet more quick and apt to break forth more then his. Peter was of a bold ſpirit, and ſo ſpake often raſhly, and vented corruption more then the other Diſciples, in ſo much as he once provoked Chriſt to call him Satan, not that he had leſſe grace, but a more active ſpirit; yea he might have more grace, and leſſe of corruption ſtirred in him, onelyonly a more forward naturall ſpirit, that was apt to put it ſelfe forth. As an angry man, whoſe ſpirit p. 97is quick, may ſoone be ſtirred, and in the forwardneſſe of his ſpirit to action, give a man a blow, when one given to malice will ſcarce give you an ill word, whoſe luſts of revenge yet burne inwardly more. Gunpowder will take and fall into a blaze ſooner then Lime, yet lime hath more innate heat, and burns more within; ſome have ſpeeder vent. Thoſe two brethren, John and James, ſonnes of Thunder, as Chriſt calls them, how ſoone was their choler up? They had quick and hot ſpirits, as Chriſt tels them, Ye know not what ſpirit ye are of Luke 9. 55.

Fiftly, if we would judge aright, what meaſure of true mortification 5is in us, we muſt not take into the reckoning what reſtraining grace doth in us, but obſerve that apart, and caſt that up in a ſumme by it ſelfe. For this you muſt know, that even in the regenerate, all their abſtinence from ſins is not from meere mortification, but reſtraining grace continues even after regeneration to contribute to it, and ſo make mortification ſeeme the greater. It was not meerely and onelyonly mortification of the luſt of Anger that made Moſes ſo meeke; for at another time, when he was left, what a chafe was he in, when he called them all Rebels and ſaid in an heat, that he muſt fetch water out of the rock for them? It was his temper and diſpoſition of nature, helpt to make him ſo eminent in ruling that paſſion above any other, that he is ſaid to be the meekeſt man on earth. It was not ſimply, meerly mortification, that made that great Apoſtle Paul ſo eminently chaſte; but over and beſides what mortification helpt him in it, he had a peculiar gift, as he calls it, 1 Cor. 7. 7. he ſpeaks of it as of a gift, not a grace, ſuch as might be in Reprobates; For, ſayes he there, Every one hath his proper gift. So it was not meere mortification that made Luther never troubled with covetouſneſſe, but the freeneſſe and generouſneſſe of his ſpirit that helped him in it.

Now if all theſe would have caſt up what grace and mortification they had attained to, they muſt have reckoned reſtraining grace by it ſelfe, (which may be obſerved by what our vertues were before converſion) which though now ſanctified, that is helping forward Sanctification, and making the abſtinence eaſier, yet is not to be reckoned true Sanctification; as Goldſmiths mingle in all the ſilver they work ſome other metals to make it p. 98more malleable; ſo are thoſe common graces mingled with true in this life, where Sanctification is imperfect, which doe help them and eeke them out. Grace ſet in a good nature, ſeemes a great deale more, and goes farther then in a bad. Wine that is of it ſelfe ſomewhat pleaſant, a little ſugar will make it ſweeter to the taſte, then a great deale of ſugar will doe ſowre wine. Therefore let every one conſider, what naturall ingenuity, and modeſty, and education did in him before converſion; and let him know, that now he hath true grace; theſe help him ſtill, and ſtand him in ſtead as much as ever, although he hath a further new principle of grace in him, beyond theſe. Grace in this life, and whilſt imperfect, takes not away ſuch common gifts, but ſanctifieth and uſeth them as the reaſonable ſoule doth a quick fancie or memory, which are ſenſitive faculties, and doe make his ability to abſtaine from ſuch and ſuch ſins more eaſie: indeed all ſuch gifts will be ſwallowed up in glory: And therefore many who have leſſe grace, yet ſeeme in many carriages more mortified then thoſe who have more grace; they will be leſſe impatient in a croſſe, leſſe ſtirred and provoked with an injurie. A man who hath beene leſſe helpt by reſtraining grace before converſion, and had his luſts more outragious, if he hath them now under, it is a ſigne he hath much more mortification in him then one who was naturally civill. And I appeal to every godly mans conſcience, it is not only ſimply mortification that makes him always to abſtaine from ſins, but ſhame, modeſty, terrors of conſcience ſtrike in at a pinch, when ſtrength of mortification had failed him elſe; and many accidentall things, ordered by Gods providence, hinder and keepe Gods people from ſinning: and as David was faine to make uſe of Goliahs ſword, and take in diſcontented perſons that had not the ſame ends that he had to ſtrengthen himſelfe againſt Saul; ſo is grace faine to take in fleſhly diſlikes and diſcontents againſt ſin, to help it in a pinch, till it hath got the victory. For inſtance, it was not Judahs grace ſo much kept him from killing Joſeph, for then he would not have conſented to ſell him; but nature wrought in him, and made him abhor the killing him: Is it not our brother, and our fleſh, and what profit is it to kill him? Gen. 37. 26. So God prevented David in his murthering Nabals family by an externall p. 99meanes, when as his grace elſe had not kept him from revenging himſelfe cauſeleſly upon his family, (for they were in no fault) his grace alone had not done it, for his paſſion was up, and he in a rage, and fully reſolved to doe it; but God uſed another meanes, and ſent Abigail ſubmiſſively to meet him; and her lowly ſubmiſſion, and elegant oration, won him, and cooled him; though this David acknowledgeth Gods hand in it, and was glad he was ſo kept (as a godly man will, and hath cauſe, when he is hindred of his purpoſe in ſinning, as he ſayes, I rejoyce that Chriſt is preached, though out of envie; ſo if ſin be abſtained from, though by any meanes) yet God did rather by his meanes reſtraine him, then by his feare of God, or the grace in his heart; but God kept him by her comming: 1 Sam. 25. 34. For in very deed, ſayes David, as the Lord liveth, which hath kept me back from hurting thee, except thou hadſt haſted and met me, ſurely there had not beene left a man unto Nabal. So ſhame moved Judah; feare of being deſtroyed moved Jacob to reprove the ſin of his ſonnes, and is all the argument he uſeth, Gen. 34. 30. So that in an evening, when thou caſteſt up thy abſtinences of that day, think not how much thou haſt abſtained from ſin, or denyed thy ſelfe, but how much out of hatred of it, and the ſpirit of mortification; how much of that there is in thy abſtinence, and accordingly meaſure thy growth in it.

Sixtly, another falſe rule is, when men judge of their mortification, and the meaſure of it, by their preſent liſtleſneſſe of the heart to ſin; which though it be true, that where true mortification is, there is a liſtleſneſſe, and a deadneſſe; and ſo much mortification, ſo much deadneſſe, Rom. 6. 2. How ſhall we that are dead to ſinne, live any longer therein? And indeed, to live in it, is to take pleaſure in it: But yet this you muſt know, there are many things which in a godly man may adde to his deadneſſe to ſinne, beſides true mortification, and ſo make it ſeeme greater then it is in truth: And therefore it may be a falſe rule to judge by, if it be not warily conſidered and diſtinguiſhed. Sickneſſe breeds a liſtleſneſſe; when we are ſick, our luſts are ſick together with us; and as we gather ſtrength, they gather up their crums againe, Job 33. 19. 20. then his ſoule abhors dainty food. Suppoſe he be a glutton: Old age brings a liſtleſneſſe. Eccleſ. 12. 1. p. 100When the evill dayes come, wherein a man ſayes, he hath no pleaſure in them: as Barzillai had no taſte in his meat, by reaſon of old age. So when our expectations or deſires are croſſed, or are like to be, and we begin to faile of thoſe maine props of the comfort of our lives, we are apt to have a liſtleſneſſe to all other pleaſures: when ſome one thing that was a ſawce to all the reſt, is gone or like to goe, we then have no ſtomach to all the reſt, and we are weary of living, as David was when Abſalom was gone, would I had dyed for thee. Some great croſſe comming, may like thunder ſowre all our joyes and delights, and make them ſtale to us, and as dead drink to the ſtomach. Terror of conſcience may like an eclipſe overſpread our ſpirits, and then all things loſe their beauty and luſtre, as things in the dark uſe to doe: as Job ſayes of himſelfe in his deſertion, that his ſoule had no more ſweetneſſe in all comforts, then in white of an egge: For ſuch occaſions as theſe doe draw the intention another way, and doe take the mind up about Gods wrath, or the afflictions we are in, ſo as it cannot run out to ſin; and intention, you know, is the cauſe of all pleaſure. As therefore when by ſtudy the ſpirits are drawn up to the head, a mans ſtomach decayes to that meat he moſt loved; ſo when terrors drinke up the ſpirits, as Job ſpeaks: but when that heat is over, and intention diſmiſſed, a man recovers his ſtomach againe; and ſo doe men their appetites, to ſinne, when they come forth of terrors. And this will help you to find out the true reaſon, why that young Chriſtians are often more dead to all pleaſures of ſinne, then thoſe who are grown up, or then themſelves are when grown up: they are often then altogether dead to all mirth and other contentments, and yet they are not more mortified then afterwards: For then legall humiliation adds to their deadneſſe. And beſides that firſt deadly blow which Chriſt gave their luſts then in part, the Law alſo and the bitterneſſe of ſinne did lay that part of their luſts which remained unkilled, in a ſw…e, that one would think all were dead. Sin revived, ſaith Paul, and I dyed, Rom. 7. He ſpeaks of that time when he lay humbled for ſinne; during which time, we reade in the Acts, he faſted: He had no mind to meat nor drink, for three dayes, he forgot all. And againe, as then they are uſually ſo taken up about pardon of ſinne, and the obtaining p. 101thereof, that all the ſpirits retire to the heart to relieve it, and to encourage it to ſeeke out for pardon; and ſo ſinne is left in a ſwoune, and it ſeemes quite dead: but by degrees men come out of that ſwoune, and ſinne revives, and then men think they decay in mortification. Againe, young Chriſtians ſometimes, and others afterwards for ſome hony-moones of their lives, are entertained with raptures, and raviſhments, joy unſpeakable and glorious, and then they ſeeme in a manner wholly dead to ſin, and walk ſo, but as the other are in a ſwoune, ſo they are in an extaſie; but when they are out of it, then ſinne comes to it ſelfe againe: Thoſe joyes whilſt they laſt, make a mans actuall preſent deadneſſe to ſin ſeem more then habitually and radically it is indeed: As a man that hath taſted ſome ſweet thing, whilſt the impreſſion upon his palate laſteth, he hath no reliſh of meat; ſo whilſt the impreſſions of ſpirituall joy: but when their mouthes are waſht once, and their ſenſe of that ſweetneſſe gone, they find their wonted reliſh of them. Thus ſpirituall joyes doe, for the time they are upon the heart, much alter the taſte; but yet much of that alteration is adventitious and not wholly radicall, or altering the ſinfull faculty it ſelfe (though it doth adde much that way) yet not ſo much as they ſeeme to doe at that preſent, the ſenſe of that ſweetneſſe is freſh in his heart.

Now therefore to give an help or two to difference what is reall and true Mortification, Two differences betweene Mortification, and a ſeeming deadneſſe or liſtleſneſſe to ſinne.from this ſeeming liſtleſneſſe and deadneſſe to it.

Firſt, true mortification makes a man not onelyonly liſtleſſe to ſinne, but to have a quick hatred againſt it, a hatred aiming at the deſtruction of it; but falſe liſtleſneſſe takes but the heart off it, doth not ſet it againſt it; how often are theſe yoaked together in Pſal. 119. I hate ſinne, and every falſe way, with this, Thy law doe I love? the heart being quickned with love to God, and to his Law, is carried out againſt ſinne, and not onelyonly taken off from it to have no mind to it, but to have a mind againſt it, to deſtroy it. There is the ſame difference betweene mortification and liſtleſneſſe, that there is between true patience and ſenſleſneſſe; ſenſeleſneſſe is a dull, ſullen, ſtupid bearing pains, but patience is joyned mith a quick ſenſe of them, which ariſeth from ſtrength of ſpirits, that being quick and vigorous, are the more ſenſible of p. 102paine or pleaſure; ſo true mortification is joyned with an active hatred that flyes out againſt ſin; which come from livelineſſe of affection to the contrary.

Secondly,2. Difference. true mortification is joyned with activeneſſe and life in the contrary duties, Rom. 6. 11. Reckon your ſelves dead unto ſinne, and alive unto God. That falſe liſtleſneſſe is but a dead palſey that doth take theſe members of ſinne, but true mortification is with a new life, a reſurrection, ſtrengthning a man to walke ſo much the more nimbly in the wayes of God. Rom. 6. 4, 5. Young Chriſtians, and ſuch as have a falſe liſtleſneſſe and deadneſſe, you ſhall find them complaine that their mortification is more then vivification, they will finde they are more dead to the world, then quickned to God. True mortification doth not dull the ſpirits, but ſets them at liberty, as purging the humours out doth; it makes the body more light and nimble; whereas falſe liſtleſneſſe cauſeth a deadneſſe, a dulneſſe to every thing elſe. Thoſe falſe cauſes of liſtleſneſſe contract the mind, as a bladder that is clung, and dryed, and hung up in the ſmoake, (as David compared his condition in terrors of conſcience) but mortification empties it of the ſinne, and fils it with grace, ſo as the mind is as full and wide as before, onelyonly filled with grace now in ſtead of ſinne.

7Seventhly, a man is not to judge of his growth in mortification, ſimply by the keenneſſe of his affection againſt ſinne, though that is good and bleſſed, but by his ſtrength againſt it. As there is a fond love, which is not ſo ſtrong and ſolid, which will not doe ſo much for one; or hold, if it come to the tryall, and be put to it, that yet hath a more ſeeming edge in it; ſo there is a keenneſſe of hatred, that hath not ſo much ſtrength. A man that is angry ſeemes to have more keenneſſe of affection againſt him he falls out with, and in his rage vows never to be reconciled, and could eat him up; when as yet a malicious man hates more ſtrongly: So doe young Chriſtians their ſins, having lately felt the bitterneſſe of them; and then many other inconveniences, beſid…s the cont…arietie of them to God, doe egge on and provoke their ſpirits againſt them; but like as a ſharpe knife that is weak, the edge is ſoone turned and blunted, ſo in a temptation, they are for all their edge ſoone overcome: for all thoſe concurring p. 103inconveniences and apprehenſions of their hurt by them, makes their ſpleen indeed greater, but it adds not to their ſtrength and courage to reſiſt them: like a ſtomachfull boy, that cryes he cannot have the victory, yet is weak, and eaſily laid on his back, his ſtomach is more then his ſtrength. The hurt that comes by ſin to us at firſt lately felt, helps to ſharpen the edge, but adds no metall, and ſo our weapons are beaten to our heads againe, when we uſe them. What an edge of ſpirit had Peter raiſed up againſt denying Chriſt? he would die rather; he ſpake then as he thought; and he would have dyed in the quarrell, for he draws his ſword, but afterwards he wanted ſtrength to his ſtomach, how eaſily was he overcome, being yet but weak in grace? therefore judge of your growth herein, by your ſtrength to reſiſt. Hence the Apoſtle prayes, they may have ſtrength in the inward man, Eph. 3. and in Chap. 6. 13. he ſpeaks of ability to ſtand in the evill day. Although this let me adde, that every man ſhould keep up his heart in this continuall keenneſſe and edge of ſpirit againſt ſin, and whet his heart againſt it: For that will cauſe a man to uſe his ſtrength the more againſt it, and to put it forth. A man that keeps his heart in a revengefull, vext, ſpleenfull ſpirit againſt ſin, he will eaſier cut through a temptation; and though if a Chriſtian want metall, though he hath an edge, he may be foiled; yet when edge and metall both meete, a man walks above his luſts: if either be wanting, a man may be foiled.