grain of mustard seed, the smallest of all seeds, grow up and shoot forth great branches, that the prince of the au may lodge in them. Thou mayest easier set bounds to the flowing of the sea, and in a tempest command a wave in the midst of its swelling to stand fixed and not break, than to stop the course of a growing lust, and to say to it, "Hitherto only shalt thou come and no farther; so far as thoughts, so far as delight and complacency, but never so far as act:" it is impossible. The cloud, that at first was but a hand's breadth, soon grew into a general tempest. Truly, a lust, that at first seems no more, will, if not presently scattered, soon raise a storm and tempest in the soul: and what Assurance-Office will then secure him from making shipwreck of a good conscience? These small and beginning lusts, though they may seem harmless and innocent, yet, if let alone, will stop no where short of the highest pitch of wickedness, and the lowest place of hell: an irreverend thought of God, would stop no where short of professed atheism and flat denying of God: a hard thought against the people and the ways of God, would stop no where short of implacable hatred and bloody persecution: an envious, malicious thought, would run and seed up into murder. Ask these thoughts, therefore, whither it is they tend; what period, what issue they would have: would they not end in blasphemy, in atheism, in uncleanness, in oppression, in murder, in the foulest and most unnatural sins imaginable? Nay, there is no such little sinful thought, but that it would, if permitted, end in that unpardonable sin, the sin against the Holy Ghost. And, therefore, with the same indignation and abhorrency, that you would rise against explicit and downright temptations to these sins; with the very same indignation and abhorrency, rise also against the very first stirrings and motions of thy corruptions: lock upon them, as if they would accomplish their very utmost effect, as if they were ready to bring upon thee all that guilt which they seminally contain in them. And this will be a good means to mortification.

2. Consider: Thus to oppose the very first risings of corruption, will make the work of mortification more easy and delightful.

It is hard and difficult to purge out the dregs of a corruption, which hath lain long settling in the heart. It will, by continuance, wind itself into the affections, bribe and entangle them; and this will make the work, not only more difficult, but more irksome and grievous. The farther the stream runs from the fountain, the stronger, and the more rapid and irresistible is its

course: so, truly, is it with lust: that, which at first was but the weak bubbling up of corruption, easily opposed and withstood, if it run along in the heart undisturbed, will 'swell to such a torrent, as nothing can stand against it. Every corruption hath a corroding malignity; and, though at first the wound appear but slight, yet, if neglected, it will bring the soul into the same sad condition that David was in, when he cried out, Psal. xxxviii. 5. My wounds stink and are corrupt, by reason of my foolishness. Oh! it is indeed a foolishness that will cost us bitter repentance, to dandle sinful thoughts; to trifle and dally with sinful motions and sinful desires: though they are but the first breathings of corruption, the first sproutings and buddings-forth of the root of bitterness; though now we see no such great guilt nor danger in them: yet, when these shall have exulcerated the whole soul, and made it all over one running issue of corruption, we shall then sadly complain of our gross folly, in slighting the first workings and stirrings of it. As ever you would make good work, then, of mortification, watch carefully against these and suppress them: observe where a sinful thought, where a sinful desire, doth but begin to heave and lift in thy heart; and beat it down, while it is yet an embryo and an unshaped birth.

iv. Another direction shall be this: SET BEFORE YOU, AND CONTINUALLY KEEP ALIVE ALL THOSE CONSIDERATIONS, THAT MAY ENCOURAGE YOUR HEARTS AND STRENGTHEN YOUR HANDS, IN THE CARRYING ON OF THIS GREAT WORK.

Many such encouragements might be propounded. As,

1. Always keep alive a sense of God's presence with you, that he eyes and beholds you.

This apprehension, if continually kept up in its life and vigour, will have a mighty influence into the work of mortification. Consider,

(1) God eyes thee, to observe how thou managest thy great quarrel against corruption.

As soon as thou becamest a Christian, thou becamest a champion thou enteredst into the list, and threwest out a bold challenge and defiance to all the powers of hell, and the lusts of thine own heart. Not only men and angels, but God himself also looks on, to see how thou wilt make good the combat. And wilt not thou strive and struggle to the utmost, when God himself

is a spectator? wilt thou not shew thy skill, and thy courage, and thy resolution then? Nay, consider: God is not only a spectator, but is deeply concerned in the issue of the combat: his battles thou fightest, his cause thou maintainest; and, if thou art conquered and captivated, he is dishonoured as well as thou endangered: if thou art victorious, God the Father hath the glory of the efficacy of electing grace; Jesus Christ, the Captain of our Salvation, hath the glory of the efficacy of redeeming grace; and the Holy Spirit hath the glory of the efficacy of his sanctifying and strengthening grace; all which are, as it were, engaged and pawned upon thy mortification. Do but, therefore, think with yourselves, when a temptation assaults you, "Now God eyes me, to see how I will behave myself against this temptation: he eyes me, to crown me, if victorious and shall I be any otherwise but victorious, while God looks on shall I suffer myself to be foiled in his sight, whose cause I now maintain? No; God himself shall now see, what himself hath given me power and ability to do." Did Christians thus consider the presence and eye of God with and upon them, they would go forth more resolutely unto the work of mortification.

(2) Consider, the eye of Jesus Christ is upon thee, not only to observe, but to relieve thee, and to pity thee: while thou wrestlest, not only against flesh and blood, but against principalities and powers here on earth, he in heaven pities thee; his compassions roll towards thee; he hath a fellow-feeling of thy miseries and infirmities.

It is a most comfortable place, Heb. iv. 15. We have not a High Priest, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. And that other place, Heb. ii. 18. In that he himself hath suffered, being tempted, he is able to succour them that are tempted. Oh what abundant comfort may we draw from these two breasts of consolation! Alas! a poor Christian, whom corruption within disquiets, and temptations without buffet; who is so close beset, as to be at the very point of yielding; let him look upwards, and eye that Christ by faith, who eyes him with compassion. Thou thinkest thyself deserted, and left to break through the hosts of thy spiritual enemies as thou canst; none to own thee, none to stand by thee: yea, Jesus Christ stands by thee: he knows thy weakness: he sees the power of thy lusts: in all thy temptations,

he is tempted: and he, who knows no corruption in himself, yet feels the stirrings and the strong workings of corruption in the hearts of his; and he will succour and relieve them.

What an encouragement is this! Is there any soul, that would refuse to war against his corruptions under such a Leader and Captain, who gives not only a command to fight, but might to subdue; who not only looks on the agonies and conflicts of his with compassion, but relieves and succours them with power?

That is the First encouraging Consideration: consider yourselves as always in the presence and under the eye of God, to observe, to support you.

2. Consider for your encouragement, the certainty of success in the work of mortification.

This consideration, if duly pondered, is of itself able to outface all difficulties. A Christian's victories have nothing of chance in them: it is not to be ascribed to the fortune of the day, when he prevails: success is chained to his endeavours; and, unless he betray his own soul, and will himself be vanquished, he cannot but conquer. And would you wish a greater advantage, than to have success at your pleasure? Victory itself was never yet listed under any but a Christian's command: other conquerors have found it very fickle and unconstant; but, herein is the Christian more than a conqueror, because always sure of conquest, if himself pleaseth. This, indeed, will cost much pains it will make the heart pant, and the soul run down with sweat: success is certain, but not without your utmost strugglings and earnest endeavours: let not lazy Christians ever think they shall be more than conquerors, while they use only drowsy and yawning desires; and wish that such a lust were weakened, that such a corruption were mortified and subdued, but never rouze up their graces against them: it is no wonder that we see them so often foiled and captivated. Believe it, certainty of success is not entailed upon those weak velleities and effeminate wishes, that are so frequent in the mouths of many: "Oh, that I were freed from the power of such a lust! Oh, that such a temptation might never more assault me! Oh, that I might live as free from sin as the angels do in heaven!" Truly, these are but sleepy and gaping desires, neither strong enough to lift the Old Man up to the cross, nor sharp enough to pierce him to the heart: corruption, though it be thus cursed, will live long: if this were all you could do, truly God had called you forth to a very unequal combat, even to deliver you into the hands of your lusts. Hath

he bestowed his grace and his Spirit-upon you, for this? was it only to make the triumph of your corruptions the more conspicuous, and your defeats the more shameful? was it that you should sit still, and, by a wretched sloth, betray both yourselves and them? No, certainly they were given you to conquer; and there is no corruption but they would conquer, if you yourselves would. It doth ill become a Christian to whine and shrink at the sight of that numerous host of corruptions, which encamp against him: be but conscious of thy own strength; nay, rather of the strength of God engaged for thee. Dost thou not see more for thee, than against thee? There is not one of these, but thou mayest look upon as a dead lust, delivered into thy hand for the slaughter; and, if thou sufferest it to escape alive, God may say to thee as Ahab to Benhadad, Because thou hast let go out of thy hand a lust that I appointed to utter destruction, therefore thy life shall go for the life of it. Corruption, then, is in your own power: it is delivered up to you, to be mortified: though it be in your hearts to tempt and trouble you, yet it is in your hands to slaughter it.

Consider but Three things.

(1) Corruption, be it never so strong and violent, cannot prevail over you, without first asking and waiting for the consent of your own wills.

All its victories are but precarious and beggarly achievements; gotten rather by insinuation, flattery, and importunity, than by clear force. It must solicit the affections, cozen the understand`ing, and ask leave of the will, ere it prevail. And, therefore, the Apostle saith, Rom. vi. 13. Neither yield ye your members as instruments of unrighteousness unto sin; implying, that if they do become instruments to sin, they are voluntarily yielded up unto it. Believe it, there is no force, nor violence offered you you are not compelled to sin: all, that a temptation can do, is, to persuade you: it cannot constrain you to sin, whether you will or no. When corruption storms most and swells highest, when Satan assaults you fiercest; yet, after all, you are free and at your own dispose, especially if sanctified; and there is no deliberate temptation unto sin, but you may resist it if you will: if you can but find in your hearts to deny a corruption, you do mortify that corruption. Now would you wish to deal with better enemies than these, that must ask us leave, before they can hurt us; that must entreat and petition us to be wounded, to be captivated, to be abused by them? Truly such