Chapter III
The trial of mortification ; and that first ly negative signs, or such as argue much corruption yet remaining unpuryed out.
IV. I WILL now come to that fourth thing which was propounded, namely, helps whereby you may discern what progress hath been made in this work. And as I said at first that my purpose was not so much to handle mortifica tion in the commonplace of it, as only growth therein; so those things I shall now deliver about discerning the measure of it, I intend them not so much for signs of mortification, as rules whereby we may judge how the work goes forward in us, and how far we are still short in it.
1. And, first, I will handle it negatively, and give you such symptoms as
argue much corruption, a great deal of humours yet remaining to be purged out ; such as argue little proficiency in this work, though such as withal true
grace may be supposed to be in the heart.
(1.) When a man doth magnify and sets a high price upon worldly and carnal excellencies and pleasures ; is much taken with outward things, and carried away with them ; or when, though we restrain ourselves from the
eager pursuit after them, yet if in our eyes and opinions they seem glorious and goodly things, and, oh, we secretly think, the enjoying such a pleasure, the obtaining such an excellency, or such or such a condition of life, accom modated with such and such conveniences and circumstances, would be so
great an addition of happiness 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 precedency, and who should be the
greatest amongst them, Luke xxii. 24, who should be chief of that noble
order. And it was such a precedency which they affected as noblemen have in kingdoms, 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 privileges. It was not for nothing Christ tells them in this parable they needed purging ; but the reason was, they were but chil dren yet, and babes in Christ, now in their minority, and were not weaned from rattles and trifles. Christ was not yet crucified, nor they so thoroughly crucified with him as they were afterwards. The Holy Ghost had not yet come upon them as fire to burn up their lusts, and to consume this their
dross. That other apostle, Paul, who says of himself that he was born out of time, in comparison to them, had attained to a greater measure, he glory ing in this as his highest title, that he was the least of the apostles. Tbis
magnifying of outward things in our conceits and opinions is indeed but
knowing things after the flesh, as the Apostle speaks, 2 Cor. v. 1 6, because the flesh doth fascinate and corrupt the judgment, in judging ourselves by such things. And this argues exceeding much want of mortification, for it VOL. in. 2 H
482 THE TRIAL OF A CHRISTIAN S GROWTH. [PART II.
is lust that puts that lustre, and gloss, and varnish upon the things of the world ; for the things in themselves are vain, and we have had experience that they are such. How comes it, then, we should esteem 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 ; tjid there
fore it is observable that John, 1 Epist. ii. 16, speaking of the things of this
world, he puts the lust which is in us to express the things themselves. He
< lusts
says not, riches and preferment, &c., though he speaks of them, but the
of the eye and pride of life ; so he expresseth them, because they are these
lusts that make the things so glorious to us, and set a price upon them. And therefore so much magnifying and high esteem 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 esteem and judgments, which though
grace should keep us from pursuing these vanities, that yet we look upon them with a wanton eye, and think great matters in them, and think our
selves, as it were, debarred and restrained of so much of our happiness, whilst we want and cannot enjoy them, this argues an unmortifiedness ; for herein
< count all things dross and dung, to
lies the power of mortification, even to
look upon them as crucified things, to have them seem all as withered
flowers, as small things, as he speaks of man s esteem, 1 Cor. iv. 3.
(2.) Secondly, when our minds are carried out to superfluities, and more
than 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 super
fluity of humours abounding in the heart. When they in the wilderness,
though they had manna, yet they must have quails also. When there are
such extravagant affections in us, that we think any other condition would
please us better than our own, this argues much unmortifiedness, though it
run not out into acts ; it is the superfluity of naughtiness, the excess of
corruption that thinks stolen meat sweet, as in the Proverbs. When our
longings are wild and humorous, like the longings of women with child, whom
nothing but some one odd thing they have set their fancy on will please ;
like sick men s 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 unmortified lusts we see
in Samson; though a good man, yet none of the daughters of Israel could
please, but he must have one of the Philistines, Judges xiv. 3.
(3.) Thirdly, when our minds are so glued to anything, as we cannot tell how to part with it, how to lose such a friend or such a convenience, we would think ourselves half undone if such or such a thing should fall out. David s 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 wished that he had died for him. It is good often to try our hearts, 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 bear it. When some men have a loss in their estates and riches, it is as it were raked out of their
bellies, as Zophar speaks, Job xx. 15, and a piece even of their very heart
goes with them.
(4.) Fourthly, when a man is still distempered under variety of conditions
and businesses, and is inordinate in them all, it argues much unmortifiedness. As if he be to recreate himself, he is inordinate in it, and knows not when
to end, and fall to his calling again ; if to study, then he is also as violent in
CHAP. III.] THE TRIAL OF A CHRISTIAN S GROWTH. 483
it, and entrenches upon the duties should keep up his soul in health, as also upon the necessary refreshings his body requires. Broach the vessel where you will, if still it runs muddy and thick, it is a sign the vessel is full of ill
liquor. To be distempered in some one particular is less, but when in every vein that is opened much corrupt blood comes forth, it is a sign 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 extreme hot, it is a sign 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, distrustful. Sound bodies can bear sudden alteration of heat and cold, but distempered weak bodies cannot. Nature cannot bear a sudden alteration, but much grace can ; I know how to want, I know how to abound, Phil. iv. 12. He was much therefore mortified; he could work hard in summer, without much sweating, and he could undergo the cold of winter without catarrhs, and such weaknesses as others are subject to ; his soul was well purged of humours. And so Job had learned to bless God when all was gone ; he was a man thoroughly mortified before, he had carried himself in his best estate without security and carnal rejoicing ; thus he says of himself, that he made not gold his hope, nor his confidence, nor had rejoiced because his wealth was great, chap. xxxi. 25, and answerably, he behaves himself in his worst estate with patience and thanksgiving.
(5.) Fifthly, the more carnal confidence we have in the creatures, and bear ourselves upon them, and have our spirits strengthened and upholden by them, the more want of mortification. The Corinthians, though godly, yet they were very unmodified; therefore the Apostle says, they were rather carnal than spiritual, 1 Cor. iii. 1. Now this their carnal-mindedness, among other things, was expressed in their carnal 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 own thoughts, and excelled all other churches in their own opinions, and so despised others in compa rison. They were carried aloft by these waxen wings, which I take to be the Apostle s meaning, 1 Cor. iv. 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 happiness, having the world before them, and were filled with conceits of it ; and I would to God you did reign, says he, that is, that it were not regnum in capite, in your own conceits only, and that there were indeed such real cause to applaud your own conditions. We are of the circumcision; says the Apostle, and have no confidence in the flesh, Phil. iii. 3. The more the heart is truly circumcised, of which he there speaks, in opposition to those who rested in outward circumcision, it trusteth not, nor beareth not itself, upon outward things, privileges, and endowments, as riches, blood, credit, learning, righteousness; these, when the heart is not circumcised, do puff it up; but we/ says he, have no con fidence in the flesh, either for comfort, or for justification, or anything else ; * but we rejoice in Christ Jesus.
(6.) Sixthly, the more full of envyings, and heart-burnings against others, and
_of breaking forth into strife, our hearts are, and of strivings and con tentions to get the credit, or riches, or victory away from others, &c., the more unmodified are our hearts, and the more need of purging. These
overflowings of the gall and spleen come from a fulness of bad humours. Whereas there is among you envying and strife, are ye not carnal ? 1 Cor.
484 THE TRIAL OF A CHRISTIAN S GROWTH. [PART II.
iii. 3. That is, this argues you to be such, for envy and strife are not only 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 envy or strife prove great, it argues the fuel that is, the lusts after the
things we envy others for to be much more. For envy 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. James iv. 1, From whence come wars and fightings amongst you ? come they not hence, even of your lusts which fight in your members 1 There is something the heart would
have, as it follows in the 2d verse, Ye lust, and have not/ &c. A conten
tious spirit is an unmortified spirit ; If ye bite and devour one another, Gal. v. 15. This I say then, Walk in the spirit, and ye shall not fulfil the lusts of the flesh. Mark the coherence, it comes in upon biting one at
another, for such walk not in the spirit, flesh doth prevail in them, that is
his meaning.
(7.) Seventhly, the less able we are to bear reproofs for the breakings forth of our lusts, the more unmortified it argues our hearts to be. It is a sign we love those much whom we cannot endure to hear spoken against
: there
fore, says the Apostle, Be swift to hear, but slow to wrath; take heed of
raging when you are touched. And it follows a verse after, Casting away all superfluity, receive the word with meekness, for it is your lusts uncast
out, unpurged, that cause that wrath and heart-boiling against reproof. That
good king was in a great distemper of spirit when he cast the prophet in
f he oppressed the people also at the same
prison that reproved him, for
time, as is said, 2 Chron. xvi. 10. He was then taken in the springtide and swelling of his lusts of covetousness and oppression they brake down
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 habitual frame of our hearts to be much
unmortified, as this argued him at this time to have been actually much dis
tempered.
(8.) Eighthly, the more quick and speedy the temptation is in taking, 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 oil into the bones, and runs through all ; when a man is
gunpowder to temptations, and it is but touch and take, so as there needs not much blowing, but the heart is presently on fire, as, Prov. vii. 22, it is
said, He went straightway 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 preparedness to good works, so there is a preparedness to evil ; when the heart is in a covetous humour,
l and will be rich, then a man falls
into temptations and a snare, 1 Tim. vi. 9. His lusts will nibble at every bait in everything he deals in ; they will tal^e presently. When the heart
is thus bird-limed, then it cleaves to everything it meets with. It is a sign that the heart is not awake to righteousness, as the Apostle speaks, but to
sin rather, when a little occasion awakeneth a lust, and rouseth it ; as when, on the contrary, if a great deal of jogging will not awaken a man s grace.
(9.) Ninthly, the more our lusts have power to disturb us in holy duties, and the more they prevail with the heart, then the more unmortified and
profane the heart is ; as to have unclean glances in hearing, and worldly thoughts then ordinarily to possess the heart, and to take it up much : They
CHAP. III.] THE TRIAL OP A CHRISTIAN S GROWTH. 485
are profane/ says God, Jer. xxiii. 11, for in my house I have found their wickedness. If the heart be carried away and overcome with unclean and worldly thoughts, then this argues much unmortifiedness, and that the flesh is indeed much above the spirit. For why, then a man is in God s presence and that should overcome and overawe the unregenerate part, if it were not impudent and outrageous; and besides, then the regenerate part hath the advantage, for the word and the ordinance is a stirring of it up and provok ing it to holiness. And therefore that at such a time a man s lusts should be able to tempt and seduce a man s heart, it argues sin 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 so long a sermon to them, and had administered the sacrament to them, this argued much want of mortification in them ; even as it were a sign that the orthodox party were but a weak party in a kingdom if, whilst they are at sermons, Papists durst come in and disturb them and put them out.
(10.) Tenthly, 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 sign of an unmodified frame. Thus it is laid to the charge of that nation, Ezek. xxni. 21, that she multiplied her whoredoms in calling to remem brance the days of her youth, wherein she had played the harlot in the land of Egypt. The remembrance of them was a snare to her, as appears by the 8th verse. It is a sign a man is deeply in love whenas he falls in love with the picture. ^When the remembrance of whence he is fallen should make him repent, that it should, on the contrary, cause him to commit the same sin again, it is a sign flesh hath much the better. To have the mind stirred with new objects and new temptations may stand with far less corruption and more grace, than to have it stirred afresh with the remembrance of the old. To find sweetness in a lust twice sod, which we have also often steeped, as I may so speak, in godly sorrow and hatred of it, and so boiled it in sour herbs ; yet still to find sweetness in the remembrance of such an act, this argues much corruption. As the Apostle argues the sinfulness 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 again. Indeed, that the new scent of meat should ha,ve moved the Israelites would not have been so much, but that the remembrance of their flesh-pots should do it ! That speech, Eom. viii., where we are commanded to mortify the deeds of the flesh, may admit, among other, this interpretation also, that not only 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 mortified.
486 THE TRIAL OF A CHRISTIAN S GROWTH. [PART II.