The Doctrine and Practice of Mortification, Chapter 12
CAP. XII. Shewing further the difference of this combate by the weapons of it, which is cleared by two propoſitions.
6 THe next thing wherein they differ in this conflict is in their weapons,2 Cor. 10 4. the weapons of our warfare are not carnall but ſpirituall, ſo that looke what difference, there is betweene a carnall and a ſpirituall man, ſo much difference is there betweene a carnall and ſpirituall weapon: if yee ſhould ſee men goe to warres, and inſtead of warlike munition one ſhould carry a ſhovell, and another a mattocke, and others ſhould carry inſtruments for the ploughing, and tillage of the ground, you would either ſuppoſe that the enemy were weake, and contemptible, or elſe account them but as fooles or madde men, that would undertake ſuch a buſineſſe, being ſo ill furniſhed for it. In like manner, may we account them as fooliſh and unwiſe, that undertake a ſpirituall warfare with carnall weapons, more eſpecially againſt ſo potent an enemy, but that you may the better underſtand the meaning of the Apoſtle; obſerve, firſt that carnall weapons will not ſerve your turne. Secondly, that ſpirituall weapons will prevaile, afore the former.
Propoſi∣tion. 1 1 It is not the maceration and mangling of the body that will do this, ſuch as the Prieſts of Baal of old,1 King. 18.28. that out of their blind devotion did lance themſelves till the blood guſhed out,Damones delectantur in ſacrificiis de ſanguine hominum, qui eſt nobiliſſima creatura ad imaginē Dei facta, & ideo in talibus ſolent dare reſponſa. not unlike to theſe were the Phariſees that did diſguiſe their faces. Matth. 6.16. and thoſe Fratres flagellantes, among the Papiſts, that have farre more blind devotion than true diſcretion, who thinke by this means,Lyra in locum. not onelyonly to mortifie their fleſh,Res iſta fidem facit a Romanis ſuperis inſtitutum eſſe acceptum quod illi ſuper talia ludicra celebrantes nudi per urbem incedebant, a… lavati flagellis obvios cadebant. Pol. Vir. 7. lib. cap. 6. but alſo to merit ſalvation; notwithſtanding it was but an old cuſtome taken from the ancient Heathens; neither by going on pilgrimage, and wearing ſacke-cloth on our loynes, or a profeſſion of wilfull poverty: all theſe are but like ſo many outward medicines, wich will be unable to cure an inward diſeaſe, this is but, as it were, to apply a plaſter to the head, when your griefe lyeth at the heart, Bodily exerciſe profiteth little, but godlineſſe is profitable unto all things; and ſuppoſe that there were ſome vertue in ſome of theſe things to take down and tame the fleſh, yet can we not ſuppoſe that they ſhould have any efficacie on the ſoule being they are no ſpirituall weapons, neither doth the Lord require them at our hands.
2 It is not a reſtraint from ſinne that will ſerve our turnes, ſuch a reſtraint may ariſe from good education, and living in good families, or out of the goodneſſe of naturall temper, which is not ſo prone to ruſh into vice, as others are; or for the better accompliſhment of a mans owne ends of profit or credit: now all this keepes but a man from the outward acts of ſinne, yet he may be as bad or worſe within every day than others; as wee ſee ſome men that are forbidden to worke at their trades outwardly, yet will they worke harde at them within ſtill, ſo it is in this caſe, that though it be ſo, that hee may not without ſome diſadvantage ſuffer ſinne to breake out, yet doth he worke within, and follow the trade of ſinne there. If that a Poole do engender ſnakes and venomous creatures, when it runnes and the water iſſueth from it, much more will it produce the like effects, when it is dammed up, and ſtands: In like manner, if ſinne be but reſtrained, and no more, luſt breedes as fruitfully, and workes as hard within, as ever it did.
2 Againe, when ſinne breakes out, it is the more violent after a reſtraint, as you ſee it was with Abſalon, and Achitophel, for all their faire pretences, that they made before of equity and piety, yet when they brake out, how foule was their ſinne: as it is with ſuch, as are caſt into priſon for the ſtealing of ſome ſmall trifles, after they have continued there ſometime among the reſt, they grow ſo skillfull, that they come out, tenne times worſe than they went in. In like manner, a man that hath nothing but this reſtraint, when he doth breake out, is farre worſe than hee was before: but true grace now doth not onelyonly reſtraine from ſinne,Ioh. 7.17. but doth purge it out, ſo ſinne is not bridled, but broken to peeces, and not a reſtraint, but a reall chang from ſin to God.Act. 5.4.
3 It is not enough to have good deſires, and good purpoſes of mortification unleſſe they be put in practiſe, you know that muskets and ſwords and pikes, and other warlike inſtruments, will not ſerve our turnes, if wee let them hang up in a roome, unleſſe wee make uſe of them: in the day of battell ſo no, nor will our good deſires, unleſſe they be improved: Some they have good purpoſes and deſires, but they are but ſlothfull deſires. Balaam deſires to die the death of the righteous, but he doth not put his endeavour to it, many have good wiſhes, and faire pretences, and make large promiſes of better obedience, and that is all; they may well be ſaid to beare the ſluggards motto, which is this, hee ſits in his chaire with his feet by the fire, and his hands in his pockets, ſaying, Vtinam hoc eſſet laborare, O that this were to labour, ſo it is with many, that if good words, and good wiſhes would do it, they would be as good Chriſtians as the beſt; but now whē it comes to any difficulty here they ſtay.
2 They are but childiſh deſires; ſuch as are very earneſt after God, and very ſtrongly bent againſt luſt, but it is for a little while, till ſome bait be laid in the way, and then they fall to ſinne againe, as a child doth, ſometimes you ſhall heare it complaine, and cry for the breſt, but give it but a key or a ball, and it is quiet againe: ſo when men ſeeme to have ſome more than ordinary deſire to this worke, if that a key of ſome profit, or a ball of ſome pleaſure be caſt in their way, they are ſtraight taken off from this worke, and all afreſh to their luſts, and to their ſinnes againe: farre are theſe from right purpoſes, and ſound reſolutions, which are begunne upon good deliberation.Luk. 14.31. Like that King going to warre, thinketh whether hee can be able with tenne thouſand to meete him that commeth againſt him with twenty thouſand; and it is continued with undaunted reſolutions,Heb. 12.4. ſtrugling, and ſtriving againſt ſinne, and ends with unſpeakeable comfort unto the ſoule, that we contend for an incorruptible crowne that abides for us in the heavens.1 Cor. 25.
4 It is not enough to have a forme of godlineſſe, to have ſome appearance of this conflict, ſuppoſe wee a man that is gotten into a way of piety, and uſeth thoſe waies and means that are appointed for that end, that ſinne may be mortified; ſuppoſe it be hearing the word, prayer, and faſting, abſtinence from groſſe ſinnes, and the ſociety of thoſe that are righteous and good men, ſo the meanes are good, but he ſpoyles them in the managing of them, as it was ſaid of Amazia, 2 Cro. 25.2that hee did that which was right in the ſight of the Lord, but not with a perfect heart: ſo in this caſe, the things that they doe are good for the matter; but for the manner,Mal. 2.3. it is done with ſuch cold and ſuperficiall devotion, that God ſaith hee will ſpread dung on their face, even the dung of their ſolemne feaſts; yea,Prov. 15.8, Eſ. 66.3. Jer. 6.20. Amos 5.21 beſt things being abuſed become the worſt, and God doth much abhorre them, when they are not one in ſincerity, therefore it is that the prayer of the wicked is abominable, and all the ſplendid and faireſt actions he doth, are but guilded and painted vices; That is the right circumciſion,Rom. 2. ult. which is the circumciſion of the heart.
2. Propoſ. Eph. 6.13.2. The next propoſition is that ſpirituall weapons will prevaile unto this worke of mortification; it is a good exhortation you on the whole armour of God: furniſh the head, with the helmet of hope, have your breſt garded with the breſt-plate of righteouſneſſe, and your loynes girt about with truth, in your right hand the ſword of the ſpirit, and in your left the ſhield of faith, and your feete ſhod with the preparation of the Goſpel of peace: and as ſo many Centinels, you muſt adde hereunto prayer in your ſpirit, watchfulneſſe over your owne hearts, and perſeverance in ſo doing all your dayes. I ſhould be tedious if I ſhould handle theſe at large, and ſhew you the vigor and vertue of every one of theſe peeces of ſpirituall armour; I ſhall therefore ſpeake ſo much of them, as may concerne our preſent purpoſe, to put a difference between theſe and all carnall weapons.How spirituall and carnall weapons differ They differ in reſpect of their Author, viz. it is called the armour of God; theſe are wea…ons that were faſhioned in Heaven ſo as they are heavenly, both for the matter and forme,1 Sam. 21.9 that as David ſaid of the ſword of Goliah, that there was none to it; ſo may I ſay of theſe, that there is none equall to them for the depreſſing of high thoughts, and the pulling downe and demoliſhing the ſtrong holds of ſinne other weapons are ſuch as are made by the fleſh and Sathan together, and cannot bee able to cut any ſinne; for if that the fleſh and Sathan ſhould be divided againſt themſelves, how ſhould their Kingdome ſtand: if that Sathan doe depart from a man, for ſome ſmall time, it is but as a man that leaſſes his houſe, when he takes a journey, but yet retaines his right and property in it ſtill,Mat. 12.48 that ſo at his pleaſure he …y returne, and then makes … later end of that man worſe then the beginning was.
foreign Malum …ritur ex defectualicuius cauſa, ſed benum non niſt ex cauſis int…gris.2. They differ in reſpect of their compleatneſſe; for this armour of God is called the whole armour, or compleate armor of God. They ſay in the Schooles: that evill may ariſe from the defect of any one cauſe, but to make an action truely good, it muſt have all the cauſes entire; ſo it is in this caſe,2 King. 22.34. to have your hearts truely mortified, and this ſpirituall warfare to proſper in your hands, you muſt have this compleate armour; Ahab was ſmitten with an arrow betweene the joynts of his harneſſe. Now if Ahab was ſmitten with his compleate harneſſe on, much more may this cunning enemy ſmite and wound our ſoules,Judg. 20.16. when wee are not armed with every peece of this ſpirituall armour. Hee is as cunning as thoſe left handed Benjamites, that could ſling ſtones at an haires breadth, and not miſſe; how did this fiery dart of Sathan ſtick in Pauls fleſh; how did his envenomed arrowes waſte the ſpirits of holy Job, that had they not been fortified with this armour of proofe, they had not been able to have ſtood on the other ſide; though an unregenerate man may pretend he hath a good hope in God,Heb. 11.1. yet wants hee faith as the ground; and if he ſay he hath a good faith, yet wants he the ſword of the ſpirit, the word of God; and ſo is an ignorant man,1 Cor. 2.12. and knowes not the things of God; or if he have the word of God, yet wants hee the breſt-plate of righteouſneſſe, and the girdle of truth and ſincerity; there is ever ſomething that is wanting; and hence it is, that they are not able to ſtand in the time of tryall, but are made ſuch vaſſals, and led captive by him, to the diſhonour of God and their owne juſt condemnation; therefore the exhortation that the Apoſtle uſeth ſhall be that of mine. Finally Brethren, Eph. 6.12.put on the whole armour of God, that you may bee able to ſtand in the evill day.
3. It is armour for the fore-parts, to ſhew that ſo long as wee ſtand to it, and fight out our good fight wee are ſafe enough, all ſhall proſper in our hands; but if wee turne our backes on our enemie, then is it that wee are wounded and everthrowne.Joſh. 7.8. It was the complaint of Ioſhuah, O Lord what ſhall I ſay when Iſrael turnes their backe before their enemies; But alas! what ſhall wer ſay, when a man that hath this ſpirituall furniture on him, the feare and dread whereof, were able to put an ordinary enemy to ſlight, the ſhield of faith being able to quench his fiery darts, and the ſword of the ſpirit able to give him ſuch a ſtrong repulſe, as that he is not able to ſtand before it: ſubmit your ſelves therefore to God,James 4.7. and reſiſt the Devill and hee will fly from you. It is reported of the Crocodile, that if ſo be that you flee from him, hee will follow after you, and teare you in peeces; but if you ſtand to him and feare him not, but contend with him, hee will flee from you. Beleeve it brethren there is noe way to this, to withſtand and reſiſt Sathan and the fleſh; for if you turne your backes on him, ſeeing you have no armour for behinde, you will never be able to hold out long, but will become a prey unto him; and therefore if you bee in a roome at prayer, or about any holy duty, as reading the Scripture, or any devout meditation, if there Sathan ſhall preſent himſelfe when wee are beſt imployed, feare him not, neither quit your place for feare of him, let him not gaine that advantage of you, neither give place to the Devill, for greater is hee that is with you then hee that is againſt you:Exod. 17. As it was with the Iſraelites, ſo long as Moſes held up his hands, Iſrael did prevaile,An quia fugiſti ex acie putas to manus hoſtium evaſiſſe libentius te conſ…quitur fugientem quam ſuſtineat repugnantem. Ber. Ep. but when hee held them downe the Amaleckes did prevaile: ſo while you ſeeke the Lord, and reſiſt Sathan, you ſhall prevaile, but if you hang downe your hands and turne your backs againſt him, the Lord will leave you and deliver you up into his hands. Therefore be you ever ready to reſiſt Sathan as he is tempting.