betweene a man that hath his sinne mortified and one that hath not The first is alway carefull that his sinne come not to action hee is carefull and watchfull over his wayes and heart as well when the Judgement is removed as when he feeles it but the other hinders not sinne longer than the hand of God is upon him remove that and then his care is removed Fifthly sinne may seeme to be removed and mortified when the sap and strength of sinne is dead that is when the strength of Nature is spent As the Lampe goes out when oyle is either not supplyed or taken away and yet the Lampe is still a Lampe for let oyle be supplied and fire put unto it and it will burne so there may be not the action and yet sinne is not mortified in the heart for he is as well affected to sinne as ever hee was onely the sap and strength of nature is gone but if oyle were supplied that is if strength of nature would but returne sinne would be as quick and vigorous as ever it was Sixthly good Education when a man is brought up under good parents or masters he may be so kept under that sinne may seeme to bee mortified but let those be once at their owne ruling then it will appeare that sinne is not mortified in them that is that they have not lost their swinish disposition onely they are kept from fouling of themselves As a Swine so long as she is kept in a faire meadow cannot foule her selfe but if you give her liberty to goe whither shee list shee will presently be wallowing in the mire even so these are ashamed to defile themselves whilest they are under good education but opportunity being offered it will soone appeare sinne is not mortified The Use of this briefly is for Examination unto every one to enter into his owne heart and examâ—ne himselfe by these rules whether his sinne be mortified or no and accordingly to judge of him else The second Question is for the comforting of weake Christians Seeing there is corruption in the heart how shall I know that the lusts and stirrings of the heart proceed from a wounded Corruption or else is the Action of an unmortified lust To this I answer You shall know them by these rules First you shall know whether the lust in the heart be mortified and proceed from a wounded heart or no by the ground of it that is if it proceed from the right root or arise from a deepe humiliation wrought upon the soule either by the Law or by the Judgement of God whereby the Conscience is awakened to see sinne in its ownenature and then a raising up of the soule by the apprehension of the love of God in Christ and out of a love unto God to beginne to mortifie sinne if the heart in this case doe fight against the spirit that is the lust of the heart it is because it hath received the deadly wound but if it bee not our of love unto God that thou mortifiest sinne if thy heart in this case have much rebellion in it whatsoever thou thinkest of thy selfe sinne is not mortified in thee Every thing proceeds from some Cause if the Cause be good the Effect must needs bee good likewise as for instance if the tree be good the fruit must be good but if the tree be evill the fruit cannot be good Let every man therefore examine himselfe upon this ground Secondly you shall know it by the generality of it For Mortification is generall and as death is unto the members of the body so is Mortification unto the members of sinne now you know that the nature of death is tos ize upon all the members of the body it leaves life in none so where true Mortification is it leaves life in no sinne that is it takes away the commanding power of sinne For what is the life of sinne but the power of sinne take away this power and you take away this life Therefore it is not sufficient to mortifie one sin but you must mortifie all sins to which purpose the holy Apostle here bids them Mortifie when he had exhorted them unto the generall of mortification then he subjoynes divers particulars as Fornication Uncleannesse of which hereafter God assisting you shall heare Hence then you learne it will not be sufficient for you to leave your covetousnesse but you must leave your pide you vaine-glory So also when thou hast slaine sinne in thy understanding thou must mortifie it in thy will and affections slay sinne first in thy soule and then slay it in the parts of thy body and so examine your selves whether you finde this worke of Mortification to be generall Thirdly you shall know whether your lust be mortified by this Looke if there be an equality betweene the life of grace and the death of corruption that is if you find grace in measure answerable unto the measure of corruption which is mortified in thee it is a signe thy sinne is mortified for as thereis a dying unto sinne so there will be a quickening unto holinesse seeing the new man will beginne to revive when the old man begins to dye Grace will grow strong when Corruption growes weake and therefore the Apostle saith Grow in Grace and in the knowledge of our Lord Iesus Christ 2 Pet. 3. 18. As if he should say you shall find by this whether the corruption of nature be slaine in you if you stand fast as in the former verse which you cannot doe unlesse grace grow except there be a proportion betwixt the life of grace and the death of corruption Therefore examine your selves by this whether you doe finde that you are quickned in grace to pray or heare which is an excellent signe that sinne is mortified Fourthly you shall know whether your lasts are mortified by the continuance of them For if sinne be mortified and have received her deadly wound it will bee but for the present it will not continue it may well rage and trouble thee for a time but it is onely now and then by fits whereas an unmortified lust ever rageth It is with sinne in this case as it is with a man that hath received his deadly wound from his enemy hee will not presently flye away but will rather runne more violently upon him that hath wounded him yet let him bee never so violent in the middle of the action hee sinkes downe when hee thinkes to doe the most harme then hee is the most unable because hee hath received his deadly wound whereby hee hath lost the strength and power of nature which otherwise might have prevailed so it will bee with sinne and with a mortified lust it may rage in the heart and seeme to beare sway and rule over thee as lord but the power and strength of sinne is mortified and sinkes downe wanting ability to prevaile and why because it hath received its deadly wound
p. 59 Great difference betweene the back-fliding of the Saints and of the wicked p. 60 Back-sliding in the Saints is caused 1. By hollow hartednesse 2. By evill example of men 3. By remouall from under a powerful ministery p. 61 A threefold caveat to the Saints p. 62 Divers Obiections of earthly mindednesse answered OBIECT 1. Earthly things are present ANSW Heavenly things present as ioy in the holy Ghost c. are to be preferred before earthly things p. 63 Difference betweene nature and sense p. 64 OBIECT 2. Earthly things are sensibly felt ANSW Men are deceived for the greater the faculty the greater the sense p. 65 A threefold difference betweene the superlour and inferiour faculties ibid. OBIECT 3. Earthly things make us to be well thought of ANSW A good opinion must not be regarded in any thing that shal occasion sinne p. 66 A remedy against opinion is a sound knowledge in the word of God p. 67 OBIECT 4. Earthly things seeme of great worth vnto us ANSW They will not doe so if compared to spirituall things p. 69 All mens comforts stand in Gods face p. 70 VSE II. To exhort men to leave their earthly mindednesse p. 71 Motives to mortifie our earthly members 1. The devill ensnares us by them ibid. 2. They binde us fast from God to the devill p. 72 Meanes to obtaine the loathing of earthly things 1. Sound humiliation p. 73 Three false grounds thereof ibid. 2. The royalty of spirituall things p. 74 3. A constant and diligent watch over the heart p. 75 Meanes to get heavenly mindednesse 1. Faith p. 76 A twofold snare of the world ibid. 2. Humility p. 77 3. A iudgement rightly informed p. 78 4. A sight into the All-sufficiency of God p. 79 5. A remembrance from whence we are fallen ibid. A comparison betweene a spirirituall and a bodily Consumption p. 80 Motives to heavenly mindednesse 1. Heavenly things the best obiect p. 81 2. No sweetnesse in earthly things p. 83 for two reasons 1 Because they are mutable ibid 2 Because they either belong to persons that are 1. Good belonging to God and therefore cannot content them because they draw their affections from God p. 84 2. Wicked unto whom they are not sanctified p. 85 3. No salvation by earthly things p. 86 God will have all the soule or none p. 87 Christs two markes of a Christian p. 88 4. Heavenly things are the better part proved ib. 1 By Scripture ibid. A fourefold difference betweene earthly and heavenly things ibid 2. By Reason p. 91 5. All things are at Gods disposing p. 92 Markes to know whether wee have lost our earthly mindednesse 1. By the moderation of our care and delight in earthly things p. 94 Signes of the excesse of our delight in them are 1. Our immoderate desire of getting keeping them ib 2. Our excesse in our pleasures and recreations p. 95 Recreation when lawfull p. 96 2. By the esteeme we have of heavenly things ibid. 3. By our Spirituall taste whether we rellish heavenly or earthly things best as the Word Preached p. 98 Eloquence no ornament to the Word preached p 99 The Word should not be mixed with it p. 100 How Learning and Arts are necessary to the Preaching of the Word p. 101 Ministers should not endevour to please the people with Eloquence p. 102 4. By our judgement of heavenly things p. 103 Spiritual knowledge wrought by the spirit able to judge of 1. Persons p. 104 2. Things p. 105 Spirituall renovation is discovered 1 By the Affections p. 106 2 By the Speeches p. 107 3 By the Actions p. 109 5. By our brooking the word of reproofe 110 Use. To exhort spirituall minded men to grow more and more therein p. 111 The least sinnes to be avoyded ibid Secret sinnes are to be looked into p. 112 Motives to grow in heauenly mindednesse are 1. Hereby we are able to doe every good worke ibid. 2. Hereby God is honoured p. 113 3. Hereby we may prevaile with God in prayer p. 114 A few faithfull prayers may doe much good ibid. Of FORNICATION DOCTRINE 1. ALL Vncleannesse is a thing God would have mortified and quite destroyed out of the hearts that hee would dwell in pag. 116 DOCTR 2. Fornication is a sinne that must be mortified p. 118 The haynousnesse of this sin of Fornication appeares I. In the sinfulnesse of it For 1. It is contrary to Gods Spirit p. 119 2. It makes a strangenesse betwixt God and us ibid 3. It is a punishment of other sinnes p. 120 4. It layes waste the Conscience p. 121 5. It delights the body more than any other sin ibid II. In the punishment of it For 1. God himselfe â—â—kes the punishment of it into his owne hand p. 122 2 God reserves filthy persons for an heavy judgement ibid. III. In the danger of it p. 123 IV. In the deceitfulnesse of it p. 125 The deceits of the divel whereby he enticeth us to this sin are 1. Hope of Repentance ibid. With considerations against that deceit p. 126 127 2. Present impunity p. 129 Considerations against it p. 130 3 Present sweetnesse in sinne p. 131 Considerations against it p. 132 4. The falsenesse of common opinion and carnall reason p. 133 5. Hope of secrecie p. 134 Considerations against it p. 135 USE 1. To exhort all men to cleansethemselves from this filthinesse p. 137 USE 2. To perswade all men to mortifie the inward corruption aswell as to abstaine from the outward action p. 140 Tryals whether this lust be mortified 1. An Vniversall change p. 141 2. An hate an loathing to this sinne p. 142 3. A constant keeping our selves from the acting of this sinne p. 143 Meanes against Fornication 1. For such as have beene addicted to this sin Let them 1. Get an humble heart p. 144 2. Lâ—boâ—r to bring their hearts to love God who hath forgâ—ven so great a sinne p. 145 3. Reware lest Satan beguile them 2. For those that still live in this sinne Let them 1 Labour to get assurance of pardon 2 Endevour to have a sense and feeling of their sinne p. 146 3 Lay hold on the Promises and apply them 4 Vse absâ—â—nence and fasting p. 147 5. Resolve against it p. 148 6. Proportion the remedy to the disease p. 149 7. Turne their delights to God and heavenly things 8. Accustome themselves to frequent prayer p. 150 Of VNCLEANNES DOCTR 1. VNcleannesse is one of the siunes that are here to beâ— mortisied p. 153 The haynousnesse of the sin of uncleannesse appears 1. Because it makes the sinner herein a man of death 2. Because it is a sinne against Nature 3. Because it is against ones selfe as selfe-murder 4. Because God makes it a punishment of other sinnes p. 154 The deceits of Satan to draw men into this sin are 1. Hope of after-repentance What repentance is p. 155 2. The deferring of punishment 3. The comâ—on opinion of this sinne p. 156 4.
of themselves and therefore I will shew you how sinne doth couzen them and that in these particulars First it makes a man a foole by blinding the understanding and when he is thus blinded hee is led away to the committing of every sinne and therefore it is said 1 Pet. 1. 14. Not fashioning your selves according to the former lusts in your ignorance that is before you were inlightned your lusts had made you fooles by taking away your understandings and putting out the eie of your minds but now fashion not your selvs suffer not sin to blind you againe seeing you now see Secondly it doth couzen you by making large promises if thou wilt be a wanton person it will promise thee much pleasure if ambitious much honour if covetous much riches nay if thou wilt be secure carelesse and remisse for spirituall things as grace and justification and remission of sins it will make thee as large a proffer as the devil sometime made unto Christ Mat. 4. 4. All these things will I give thee if thou wilt fall down and worship me So it may be he will promise thee salvation and life everlasting but he will deceivethee for it is none of his to bestow if he give thee any thing it shal be that which he promised not and that is in the end horror of conscience and destruction Thirdly by promising to depart whensoever thou wilt have it Oh saith sinne but give me entertainment for this once be but a little covetous a little proud or ambitious and I wil depart whensoeverthou wilt have me But give way unto sin in this case and thou shalt find it will deceive thee for sinne hardens the heart dulls the senles and makes dead the conscience so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule It is not good to let a theefe enter into the house upon such conditions therefore the Apostle saith Heb. 3. 23. Take heedlest any of you be hardened through the deceitfulnesse of sinne that is sinne will promise you this and that but beleeve it not it will deceive you Fourthly in the end when we thinke it should be our friend it will be our greatest enemy for instead of life it will give us death it will witnesse against us that we are worthy of death because wee have neglected the meanes of grace neglected to heare to pray and to conferre and what was the cause of this remisnesse but sinne and yet it accuseth us of what it selfe was the cause Now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact and then after accuse him for it therefore let this move men to mortifie their lusts The fifth Motive to move all men to hate sinne is Because it makes us Rebels against God and who would bee a Rebell and Traitour against God and Christ who was the cause of his being The Apostle saith Being servantsunto sinne we become servants of unrighteousnesse Rom. 6. 19. that is if we suffer sinne to reigne in us then we become servants of unrighteousnesse rebells unto God and enemies unto Christ who love righteousnesse now he that is a friend unto God loves that which God loves and hates that which God hates but he that is not loves the contrary for unrighteousnesse is contrary to God and he that loves it is a rebell against God Every luft hath the seed of rebellion in it and as it increaseth so rebellion increaseth therefore let this move men to mortifie sinne The sixth Motive to move men to mortifie sinne is Because sinne will make us slaves to Satan The Apostle saith That to whomsoever you yeeld your selves servants to obey his servants you are to whom you obey Rom. 6. 16. that is if you doe not mortifie your lusts you will be slaves to your lusts they will beare rule over you and miserable will be your captivity under such a treacherous lord as sinne is therefore if you would have Christ to be your Lord and Master if you would be free from the slavery of Satan then fall a slaying of your lusts otherwise you cannot bee the servants of God let this move men also to mortifie sinne Now to make some use of it to our selves The first consectary or use stands thus Seeing the Apostle saith If you be risen with Christ then mortifie your earthly members therfore Mortification is a signe whereby you may try your selves whether you belong unto God or no. if you be risen with Christ that is if the life of grace be in you it will not be idle but it will be imployed in the slaying of sinne Now if Mortification bee not in you you can then claime no interest in Christ or in his promises for hee that findes not Mortification wrought in him he hath neither Interest unto Christ nor to any thing that appertaines unto Christ and seeing this is so let us bee taught by it that every one should enter into examination of his owne heart to finde out the truth of this grace of Mortification especially before he come unto the Sacrament for if we find not Mortification wrought in us we have no right to partake of the outward signes The second Use or Consectary is That seeing the Apostle saith Mortifie hereby ascribing some power unto the Colossians to mortifie their Corruptions as if hee should say You professe yourselves to bee risen with Christ then let that life which you have received slay your corruptions Hence we note that there was and is in every regenerate man acertaine free will to doe good Now when wee speake of free will I doe not meane that Free-will which is in controversie now adayes as though there were such a thing inherent in us but this which I speake of is that freedome of will that is wrought in us after Regeneration that is when a man is once begotten againe there is a new life and power put into him whereby hee is able to doe more then hee could possibly doe by nature and therefore the Apostle saith unto Timothie Stirre up the grace that is in thee 2 Tim. 1. 6. that is thou hast given thee the gift of instruction the life of grace is in thee therefore stirre it up set it on worke use the power of grace to doe good which shewes that there is a certaine power in the regenerate man to doe good for although by nature we are dead yet grace puts life into us As it is with fire if there bee but a sparke by blowing in time it will come to a flame so where there is but a sparke of the fire of grace in the heart the spirit doth so accompany it that in time it is quickened up unto every Christian duty But you will say unto mee Wherein is the regenerate man able to doe more than another man or more
dost thou trouble me that is wherefore art thou so restlesse with mee that thou wilt have no deniall till I grant thee thy desire so then if you will prevayle with God by prayer you may obtaine the Spirit The fourth meanes if you would have your sinnes mortified is To walke in the Spirit that is you must doe the actions of the new man and therefore the Apostle saith Galat. 5. 16. Walke in the Spirit Now here by the Spirit is not meant the holy Ghost but the regenerate part of man that is the new man whose actions are the duties of holinesse as Prayer hearing the Word receiving the Sacraments workes of Charity either to the Church in generall or to any particular member of it and there must not onely bee a bare performing of them for so an hypocrite may doe but there must bee a delight in them thatis it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed But on the contrary when wee grow remisse in prayer or in any other duty the devill takes an occasion by this to force us to some sinne hereupon wee presently yeeld because wee want strength of grace which by the neglect of that duty wee are weake in Wee know some physicke is for restoring as well as for weakening thereby to preserve the ftrength of the body now this walking in the actions of the new man is to preserve the strength of the soule it preserves spirituall life in a man it enables him to fight against Corruption and lusts for what is that which weakens the soule but the actions of the old man Therefore if you would mortifie your lusts you must walke in the Spirit The fifth meanes if you would mortifie your lusts is this you must get Faith so saith the Apostle Acts 15. 9. Faith purifieth the heart that is it slayeth the corruption of the heart it mortifies every inordinate desire of the heart it purgeth out the filthinesse of our nature it makes it a new heart in quality that is it makes it fit to receive grace and who would not have a heart thus fitted to good Againe It is said Ephes. 3. 17. that Christ may dwell in your hearts by Faith as if hee should say Faith will purge the heart for where Faith is Christ is and Christ will not dwell in a rotten heart that is impure and not in some measure sanctified by the Spirit But you will say there are divers kindes of Faith What Faith is this then that thus purifieth the heart By Faith in this place is meant a Justifying Faith Faith that applyeth Christ and his righteousnesse in particular unto a mans selfe for his justification and hereupon he is raysed up to holinesse and enabled out of love unto Christ to mortifie sinne Now the order of this grace in a regenerate man is wonderfull for first the Spirit which is the holy Ghost comes and enlightens the mind then it works Faith and then Faith drawes downe Christ and when once Christ comes he takes possession of it never resting till he hath rid the heart of the evill disposition of nature with a loathing of it then the regenerate man hereupon out of love unto Christ and hatred unto sinne begins to mortifie his corruptions But you will say How can the Spirit of Christ which is the holy Ghost dwell in the heart seeing he is in heaven To this I answer that the Spirit dwells in the heart as the Sunne in a house now we know that the proper place of the Sunne is in the Firmament yet wee say the Sunne is in the house not that wee meane that the body of the Sunne is there but the beames of the Sunne are there in the house so wee say that the proper place of the holy Ghost is in heaven and when we say hee is in the heart of a regenerate man we doe not meane essentially but by a divine power and nature that is by sending his Spirit into the heart not onely to worke grace in the heart but to dwell therein Now when the Spirit hath taken possession of the heart it drawes and expells away all the darkenesse of the minde and makes it to looke and to see Christ in a more excellent manner than before assuring him of perfect Justification and remission of his sinnes And here the error of many is met withall in the matter of Mortification they will have Mortification first wrought and then they will lay hold upon Christ for remission of sinnes Oh say they if I could but finde this sinne or that sinne mortified then I would lay hold upon Christ then I would beleeve for alas how can I looke for remission of sinnes how dare I lay hold or how can I lay hold upon Christ when I finde that my corruptions have such hold on mee But these are deceived for this is contrary to the worke of the Spirit for first Faith assureth of pardon and then followes Mortification that is when a man is once assured of pardon of sinne then hee beginnes to mortifie and to slay his corruption for Mortification is a fruit of Faith and therefore the Apostle saith Phil. 3. 10. That I may feele the power of his death and the vertue of his resurrection Now what is meant by this but the two parts of repentance Mortification and Vivification The Apostle beleeved before and now he would have his faith appeare in the grace of Mortification that he might sensibly feele it And therefore if you would have your sinnes mortified you must by Faith draw Christ into your hearts The sixth meanes if you would have your sinnes mortified is to get spirituall Joy But this may seeme a strange thing to mortifie corruption by a man or a woman would rather thinke that this were a meanes to encrease sinne but it is not so for spirituall Joy is a speciall meanes to mortifiesin if we doe but consider the nature of Mortification for as I sayd before what is Mortification but a turning of the heart a working in it a new disposition Now wee know when the heart is not regenerate it is full of sorrow and joy in this estate encreaseth sinne But when the heart is turned from sinne to grace that is heavenly disposed there is a pleasant object represented unto the eye of the soule as Christ Justification Remission of sinnes and Reconciliation and hence ariseth a spirituall Joy in the soule which rejoycing is a Mortification of sinne for when a man or woman sees such excellencies in Christ as before hee so rejoyceth in them that hee loatheth whatsoever is contrary to them As a man that hath gotten a faire Inheritance which formerly was content with a small Cottage but now the right that hee hath to the other makes him despise that so it is with a regenerate man this spirituall Joy makes him basely to esteeme
world nor their affections to be drawne away and therefore the Apostle saith that he chastiseth every sonne whom he doth receive that is if a man or a woman doe belong unto God they shall be sure of sorrow and affliction and these are sent unto them to weane them from the things of this world to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them Secondly if they be wicked men and doe not belong unto God yet there shall be no sweetnesse in them for if he be not regenerate outward things are not sanctified where theyare not sanctified unto a man or a woman no sweetnes can be expected from them And the reason is because they have not peace of conscience which proceeds from grace Now howsoever worldly men may seeme to the world to have true content and to be filled with joy yet the truth is it is a sick joy for their consciences are ever accusing of them and they are in a continual feare that they shall lose one another therefore the Lord will be sure to afflict them Psa. 55. 19. the Lord will heare and afflict these because they have no changes therfore they feare not God therfore dost thou see a wicked man prosper in the world and is not subject to such crosses losses as other men are it is a foule signe that that man doth not belong unto God but is one whom God hath appointed unto damnation For this is the nature of earthly mindednes it casts out of the heart the feare of God in an unregenerate man now where Gods feare is not Gods grace wil not help that man But this is not usual for the Lord most commonly meets with them here either by afflicting of judgements upon them or else with sudden death but if hee doe not meet with them here it is because their judgements may be the greater that when they have heapt up the measure of their sinne then God wil heap up the measure of their punishment and the measure of his wrath to presse them downe unto hell Now what if God deferre the execution of Judgement it is not because there is any slacknesse in God as if he did not regard them but the Apostle saith that t is his Patience 1 Pet. 3. 20. hee takes notice of it hee puts it upon record hee remembers it well enough but he is a patient God that is he waits for their conversion Now patience is an attribute of God and every attribute of God is God himselfe for there is nothing that is in God but it is God Patience I say is one of the Attributes by which God hath made himselfe knowne unto us now when men abuse this Attribute of God hardning themselves from his feare hee will certainly meet with them what and if God doe deferre long it is not because hee shall escape unpunished for saith God When I begin I will make an end that is I will strike but once they shall have no more time for repentance they shall not abuse my patience any more This is a fearefull Judgement of God when God doth proceed by prosperitie to destroy them and it was the judgement the Lord threatned against the two sonnes of Ely Hophni and Phineas 1 Sam. 3. 22. Thus you see there is no sweetnesse in outward things for a man to set his heart upon them The third Motive to move all men to leave their earthly mindednesse is because if a man or woman be earthly minded they cannot be saved and who is there amongst us that would not willingly be saved All men doe desire salvation and yet there are but few that in truth doe desire it because their practice of life is not answerable to such a desire for the Apostle saith He that hath this hope purgeth himselfe that is hee will take spirituall Physicke the grace of the Spirit which will throughly purge out this earthly mindednesse or at leastwise keepe it under that it shall not bee able to beare dominion in his heart Now I say there is a necessitie laid upon every man to be heavenly minded for so our Saviour saith Mat. 6. 24. No man can serve two masters he cannot serve God and Mammon that is hee cannot serve God with one part of his soule and the world with another you cannot be earthly minded and heavenly minded God will have all the soule or none God will admit of no Co-partnership hee will not be a sharer with the world of that which is his right Againe two contraries in nature cannot stand together now there is nothing so contrary as God and the world and therefore the Apostle saith If any man love the world the love of the Father is not in him that is if he set the world in the first place he cannot keepe the love of God God and his grace will depart from that man It is a thing contrary to nature to serve two masters men cannot beare it for there can be but part serving and surely it is not so contrary to a man as it is contrary unto God therefore it is the folly of men that thinke they may retaine their earthly mindednesse and yet serve God too but it is unpossible to joyne these two in any action and yet be acceptable to God Faith is that which is the ornament of every action Whatsoever is not of Faith is sinne now every earthly minded man is a faithlesse man it keepes Faith out of the soule whether it bee love of riches or honour or pleasure though it bee but a depending on the approbation of such or such a man it will keepe Faith out of the soule so saith our Saviour Ioh. 5. 44. How can ye beleeve seeing ye seeke honour one of another and not the honour that commeth of God The cause that they wanted Faith was because they preferred the approbation of mâ—n and sought that before the gifts and graces of God for it is unpossible you should beleeve so long as you retaine any affection of vaine-glory Luk. 9. 23. our Saviour gives two markes of a true Christian the one is to deny himselfe and the other is to take up the Crosse therefore it is not onely required that a man deny himselfe the pleasures and profits of the world and all inordinate affections but he must also take up the crosse he must be willing to suffer for Christ reproach disdaine and shame for there is as great a necessity laid upon him to suffer as to deny himselfe and thinke thinke not your selves heavenly mindâ—d except you finde in you a heart willing to suffer for Christ. The fourth motive to move all men to forsake earthly mindednesse is because it is the better part and every man would have the best part but it is a hard matter to perswade men that that is the best part for
pure and holy therefore must ye bee so also and then it followes vers 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becommeth Saints that is let all such filthinesse be so farre from you as never any mention be made of it amongst you if it should by chance enter into your thoughts be sure to kill it there let it not come no farther never to the naming of it As it becommeth Saints that is holy ones Gods children and peculiar people it were unbecomming and a great shame to them to be uncleane to be unlike God their Father who is holy In like manner hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7. 1. that is Let us purifie our harts from the corruption of lust and concupiscence which is therein striving to make perfect our holinesse in the feare of the Lord and so more fully also in 1 Thes. 4. 3 4 5. he sets downe the particular uncleannesses should be abstained from and mentions two of the very same spoken of in my Text namely Fornication and lust of concupiscence the words are for they are worthy your marking This is the will of God even your sanctification that you should abstaine from fornication that every one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence c. and therfore we ought to mâ—rtifie and destroy all the filthinesse that is in our hearts if wee would bee accounted Gods children and have his Spirit to dwell in vs. But that for the generall we come to particulars and will speake of the first sinne that is named in the Text Fornication whence the poynt of Doctrine is this That Fornication is one of the sins that are here to be mortified Fornication is a sinne betweene two single persons and in that it differs from Adultery and although it be not altogether so haynous as Adultery because by it the Covenant of God is not violated as by the other spoken of Prov. 2. 17. neither finde wee the punishment absolutely to bee death yet it is a grievous sinne and to bee feared in that it subjects those men that are guilty of it to the curse of God and damnation for the Apostle saith 1 Cor. 6. 9. No fornicator shall enter into the kingdome of heaven It deprives a man of happinesse banishes him out of Gods kingdome into the dominion of the Devill and territories of hell never to bee exempted from the intolerable torments of Gods eternal vengeance But to lay open the haynousnesse of this sinne wee will consider these foure things First the sinfulnesse Secondly the punishment Thirdly the danger Fourthly the deceitfulnesse of it First the sinfulnesse of this sinne of Fornication appeares first in great contrariety that it hath with Gods Spirit more than all other sinnes Betwixt Gods Spirit and every sinne there is a certaine contrariety and repugnancy as in nature we know there is betwixt heat and cold now in all contraries an intense degree is more repugnant than a remisse as an intense heat is more contrary than an heat in a lesse degree so it is with Gods Spirit and this sinne they are contrary in an intense degree and therefore most repugnant unto for the Spirit delights in holinesse and this sinne in nothing but filthinesse that is pure and undefiled but this hath a great deformity in it and therefore consequently must needs bee odious in his eyes Besides this is contrary to our calling as the Apostle saith 1 Thes. 4. 7. For God hath not called us unto uncleannesse but unto holinesse Againe it causes a great elongation from God it makes a strangenesse betwixt God and us all sinne is an aversion from God it turnes a man quite away from him but this sinne more than any other it is more delighted in wee have a greater delight in the acting of this sinne than in any other and therefore it is a most grievous sinne Furthermore the greatnesse of this sinne appeares in that it is commonly a punishment of other sinnes according to that of the Apostle Rom. 1. 21. and 24. compared together where he saith Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations c. wherefore God also gave them up to uncleannesse through the lusts of their owne hearts to dishonor their owne bodies betweene themselves To the same purpose is that of the Preacher Eccles. 7. 26. where speaking of the entising woman whose heart is snares and nets c. hee saith Who so pleaseth God shall escape from her but the sinner shall be taken by her that is whosoever committeth sinne shall in this be punished that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman So also Prov. 22. 14. The mouth of strangewomen is a deepe pit he that is abhorred of the Lord shall fall therein Now all sinne of this kind and consequently sinners are abhorred of the Lord and therfore hee will punish them in letting them tumble into this deepe pit of strange women here and hereafter without repentance into the bottomlesse pit of everlasting destruction As long as the Lord lookes for any fruit of any man hee keepes him from this pit but such as notwithstanding all his watering pruning and dressing will bring forth no fruit with those the Lord is angry they shall fall into it Now as in a ladder or any thing that hath steps to ascend and descend by that stayer unto which another leads must needs be higher than the rest so in sinne that sinne unto which other lead as to a punishment must needs bee greater and of an higher nature than the other and therefore this sinne is a most grievous sinne Besides the haynousnesse of this sinne appeares because it layes wast the Conscience more than other sinne it quite breakes the peace thereof nay it smothers and quenches grace The Schoolemen call other sinnes habitudinem sensus a dulling of the senses but this an extinction of grace other sinnes blunt grace and take off the edge but this doth as it were quite extinguish it It makes a gap in the heart so that good cattell good thoughts and the motions of the Spirit may runne out and evill cattell noysome lusts and corrupt cogitations may enter in to possesse and dwell there and therefore it is a grievous sinne Lastly the greatnesse of this sinne appeares because it delights the body more than any other sinne doth and therefore the Apostle in 1 Cor. 6. draweth most of his arguments to disswade the Corinthians from the sinne of Fornication from the glory and honour of our bodies as that the bodie is not for fornication but for the Lord vers 13. And that our bodies are members of
Christ vers 15. The Temples of the holy Ghost vers 19. Are bought with a price vers 20. and then concludes Therefore glorifie God in your bodies and so in another place it is said We ought to possesse our vessels in honour Now there can be no greater meanes to dishonour the vessels of our bodies than to pollute them by this filthy sinne of Fornication Secondly the haynousnesse of this sinne will be the better seene if we consider the fearefull punishment of it which because men are more afraid of the evill of punishment than of the evill of sinne is therefore set downe to be the greater according to the greatnesse of the sinne it selfe as may appeare by these two reasons First God himselfe takes the punishment hereof into his owne hand for so saith the Apostle Heb. 13 4. Whâ—remongers and Aulderers God will iudge that God himselfe will bee the judge of all men for the godly indeed it shall be best because he is righteous and will render to them a Crowne but for the wicked It is a fearefullthing to fall into the hands of the living God Againe God reserves such filthy persons for an heavy judgement according to that of Peter 2 Pet. 2 9 10. The Lord knoweth how to deliver the godly out of temptations and to reserve the uniust unto the day of iudgment to be punished but chiefly them that walke in the lust of uncleannesse And this is manifest in that fearefull and grievous iudgment hee brought upon the children of Israel in the wildernesse when as there fell in one day three and twenty thousand for the committing of this sinne 1 Cor. 10. 8 So God punished Ruben for his sinne in that hereby he lost his Excellency Ge. 49. 4. and by losing this he lost three things which belonged to his birth-right as hee was the eldest first the Kingdome which was given to Iudah Secondly the Priest-hood which Levi had Thirdly the double portion which his father bestowed on Ioseph Further Sichem and Ammon also for their filthinesse in this kinde were taken away suddenly And how was David punished though the deare childe of God the sword shall never depart from thy house c. See also what grievous iudgments the Lord threatens to them that shall commit this sin Prov. 5. 8 9 10 11. Remove thy way farre from her meaning the strange woman or harlot and come not nigh the doore of her house Lest thou give thine honor unto others and thy yeeres unto the cruell Left strangers be filled with thy wealth and thy labours be in the house of a stranger and thou mourne at the last when thy flesh and thy body is consumed c. So againe Prov. 6. 33. Who so committeth adultery destroyeth his owne soule and Pro. 5. 5. Her feet goe downe to death her steps take hold on hel as who should say there is no escaping death but by shunning her if not death temporal yet surely death eternall nay if this will not fright you there is no escaping betweene hell and her Besides as in that which is good the more a man delights the more comfort it will bring him according to that in Pro. 3. 4. Let not mercy and truth forsake thee so shalt thou find favour and good understanding in the sight of God and Man so on the contrary those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of Babylon Revel 8. 7 where it is said How much she hath glorified her selfe and lived deliciously so much torment and sorrow give her Thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull Thirdly the haâ—nousnesse of this sinne will appeare if we consider the danger therof and difficulty to get out when we are once fallen into it The Wise-man sâ—â—h Prov. 23. 27. A wâ—oâ—e is a deepe ditch and a strange woman is a narrow piâ— Now as it is almost impossible for a man in a deep dâ—tch or a narrow pit to get out without some helpe from another so is it altogether impossible for one that is fallen into this sinne of Fornication to free himselfe from it without the speciall assistance of Gods grace helping him thereto and therefore it is said Prov 2. 19. None that goe unto her returne againe neither take they hold of the paths of life therefore also is Eccels 7. 26. her heart said to he snares and nets in respect of the entanglements wherewith shee intrappeth her followers and her hands to bee as bands in respect of the difficulty to get loosed from This sinne besoâ—ted Salomon the wisest among men Neverthelesseeven him did outlandish women cause to sinne Nehe. 13. 26. So also did it bewitch Sampson the strongest amongst men one that was consecrated and set apart as holy unto God even hee was overcome hereby as wee may reade Iudg. 16. Wee know by experience as a man that is tumbling from the top of an hill there is no staying for him till hee come unto the bottome so hee that hath once ventured upon this deepe pit and beginnes to slide into it there is no staying of him till hee bee utterly lost in the bottome thereof or as a man in a quick-sand the more hee stirres the faster hee stickes in and sinkes deeper so it is with him that is once overtaken with this filthy sinne the more hee stirres in it the faster hee stickes and harder will it bee for him to get out Therefore wee conclude this sinne is a most fearefull sinne and hard to be overcome or left off if once accustomed to the delight thereof Fourthly the haynousnesse of this sinne will be discovered if wee consider the deceitfulnesse of it it doth so bewitch us that we will hardly be perswaded that it is a sinne now if wee will not beleeve itto bee a sinne much lesse will wee bee brought to leave the sweetnesse of it to forsake the pleasure wee finde in it Besides the Devill that old Serpent hee comes and tells it is either no sinne at all or else but a small sinne and may be easily left wee may turne from it when wee please and so he dandles us till we grow to such an height as wee become insensible and hardned in it Here therefore I will lay downe the deceits that Satan useth to beguile us in this sinne which being detected we may the easilier shunne and avoyd this detestable and bewitching uncleannesse The first deceit wherewith Satan useth to beguile us is Hope of repentance wee thinke wee can repent when wee list that that is in our owne power for God will upon any of our prayers bee heard of us heaven gate will bee open at first knocke and therefore I'lecommit this sinne to day and to morrow betake my selfe to my prayers and all shall be well But beware of this lest you
bodies nostrils And thus much for the Deceits whereby Satan deceives men we will now come to some uses The first Use that may be made hereof is to exhort all men to be carefull to cleanse themselves from this filthinesse and uncleannesse and to this end let them never give God rest but with incessant prayers still call on him till they finde that they are cleansed that they are out of this gall of bitternesse for as there is nothing that will bee so bitter and distastefull nay terrible unto them as this being lyable to the wrath of God due to them by reason of this sinne so shall they never finde any thing so sweet and pleasant nay comfortable unto them as to be in the favor of God for all that the creature can doe is nothing without God there is no peace no comfort no rest without him now if a man have not this favour of God but be without it though he have never so many other blessings as wealth honours and preferrements yet if an arrow come out of Gods quiver dipt in the venome of his wrath bee it never so slight an affliction it will wound deadly See this in Moses who though the meekest man upon earth and highly in Gods favour yet he for his impatiency had his crosse in that which he most desired even in that he should not enter into the land of Canaan Sinne conceiving must needs bring forth sorrow and though it should faile in all other things yet here it is true he that so wes sin shal be sure to reap affliction this is the daughter this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin for he that does so shall be sure to have for his wages sorrow and afflictions nay death it self as the Apostle saith the wages of sinne is death A sinnefull man one that is guilty of this sinne or any other is like a malefactor that hath already suffered the sentence of condemnation to passe upon him and thereby is lyable to punishment when ever it shall please the Judge to send a warrant he may be called to execution every houre unlesse in the meane time he hath sued forth his pardon even so it is with the sinner he is subiect to the wrath of God when ever God shall please to send forth his warrant against him he must be brought to execution he hath no assurance no power of resistance till hee hath got his pardon Therefore let every oae of us labour to procure our pardons in and by Iesus Christ that so wee may not thus lye open to the wrath of God which will consume us when ever he shal but please to say the word in an instant But some man will be ready to say what needes all this I am strong and well in good and perfect health is it likely the evill day is neere me no surely I will therefore goe on still in my sinne what need I repentance that am so well in all things To this I answer though thou beest never so well in strength and health of body yet if God hides himselfe if hee turnes but away his face from thee thou shalt finde the matter changed where and when he is pleased but to turne himselfe he turnes with him al things upside downe on a sudden See this in those two hundred fifty men of the company of Korab they thought themselves well and safe else thinke ye they would have tooke censers and offered unto the Lord but see how in an instant fire came out from God and consumed them So also Nadab and Abihu no sooner had they taken strange fire to offer unto the Lord but straight the iudgmeÌ„t light upon them for it is said And there went out fire from the Lord and devoured them and they dyed before the Lord Levit. 10. 2 they were presently consumed even in the places where they stood in like manner it will be our case if we commit sinne God may if he bee so pleased to deale with vs consume us as soone as ever we have done it nay in the very manner it is his mercy that wee are spared But some man will say againe there have many men escaped unpunished they have gone free for any thing I could ever see why may not I escape also as well as they To this I answer Gods decree concerning salvation and damnation must be admired at not pryed into what though God in his mercy hath saved others must he also therefore save thee that wilt not repent but presâ—mest on his mercies he cals sometimes those which have beene many degrees worse than others whom he hath passed by and that to shew his power of the Potter over the pot-sheard but what is this to thee looke thou to thy selfe use the meanes come unto him by true repentance and cleanse thy selfe from thy filthinesse and thou shalt bee sure to finde mercy The second Use to bee made hereof shall bee to perswade every one not onely to cease from the act of so filthy a sinne but also to motifie these corruptions which are the source and fountaine from whence these all uncleane actions come There may bee a restraining of our lusts and corruptions but it is but for a time it will breake forth againe or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne but this is not out of any hatred to the sinne it selfe but a forbearance of the act because his nature cannot abide it or for some other by-respect as credit and reputation amongst men but this is not to mortifie them for mortification is then true and perfect when there is a contrary life that is when a man that before was unchaste now if his lusts bee mortified he lives quite contrary to that and is now wholly chaste and undefiled now this cannot rightly be said to be in a man where there is but onely a restraint of his lusts As in a tree it is in vaine to cut off the top-boughs so to kill it unlesse the roots be plucked up it will grow againe therefore men beginne at the root to stub up the tree so it it is with sinne lost is the labour that strives to keepe it in and restraine it thinking so to kill iâ— there is no other way to doe it but by Mortification by rooting it up out of the heart not suffering it theâ—e to have the least roome or place for if it be but râ—strained at one time or other it will grow againe to full strength And that this may the better bee dispatched let us examine and try our selves by these rules and markes First examine your selves and see whether there be a particular change which doth follow the generall one of the whole frame of the heart whether the heart is wholly changed and turned from all sinne for if it be not but is changed
what Saint Peter saith 2 Pet. 5. 8. where he exhorteth the brethren to be sober and vâ—gilant from no other reason but only this Because your adversary the devill as a a roaring Lion walketh about seeking whom hee may devoure the same shall be my argument of perswasion unto all of you to beware of the Divell to looke to your selves lest hee should deceive you and entice you into the same sinne againe Secondly for those that are guilty of this sinne still but would faine be rid of the sore burthen which lyes heavy upon their Consciences Let them use these helpes First labour to get assurance of the pardon and forgivenesse of it No man can be assured of the love of Christ till he be assured of his love and favour in the free pardoning and remission of his sinnes for how can a man have peace and quietnesse without this hee is still in feare of Gods wrath and vengeance to light upon him and where there is such a seare and dread it is not likely there should bee any love And therefore in rhe first place get thy sinnes pardoned Secondly labour to have a sense and feeling of thy sinne this is a chiefe thing to be obtained for where there is no sense there cannot be any remorse or sorrow for sinne without which there can be no turning from sinne much lesse any hatred and detestation of it Now this sense and feeling is wrought in us by Gods Spirit and therefore thou must goe to God by true and hearty prayer that hee would bee pleased to illuminate thee by his Spirit that so thou maist see the miserable and wretched condition thou art in by reason of this sinne Thirdly lay hold on the Promises and apply them to thy selfe make them thine owne for whatsoever a mans sinnes bee if hee can come to thirst after pardon to desire that before other things in a right way and to a right end then hee may be sure he hath the Promises belonging unto him If he will take them they are his owne Christ is his if he will take him onely he must take him aright as well to be his Lord as his Redeemer his Lord to governe and rule him by his Lawes and Commandements as well as his Redeemer to save him by the merit of his death and passion Christ offers himselfe to him Revel 22 17. saying Let him that is athirst come and whosoever will let him take the waters of life freely and what greater love can Christ shew than to set himselfe out for all to take him and that freely too In the dayes of his flesh who had more good by him than the Publicans and sinners them he called them he saved the poore diseased wretches how ready was hee to heale them even so he is still hee is every whit as ready to save thee to heale thee as he was them if thou wilt come unto him and endevour to lay hold on him To neglect Christ thus offered unto thee is to trample under foot the Sonne of God and to count the blond of the Covenant an unholy thing Heb. 10. 29. now what thinke ye shall be done unto such read that place and you shall finde that a much sorer punishment than death without mercy they are worthy of and are likely to undergoe You read what was done to those that despised the invitation of the King to his Marriage-feast Matth. 22. 7. When the King beard thereof hee was wroth and sent forth his armies and destroyed those murtherers and burnt up their City In like manner will hee deale with thee if thou despisest the offer of his gracious Promises now made to thee hee will account thee but as a murtherer and will destroy both theâ— and thy City that is all that belongs unto thee Take heed therefore that thou now layest hold on his Promises and makest them thine owne Fourthly Use abstinencie and fasting for thereby thou mayst get the mastery over thy sinne give it altogether peremptory denials suffer it not to delight thee in the least cogitation and tickling conceit It will be easie to abstaine feom it when the deniall is peremptory if we cannot put out a sparke how shall we put out a flame If wee get not the mastery over the first motion to sinne much lesse shall wee be able to overcome it when it is brought to maturity in action Sinne is like the water give it the least way and we cannot stay it runne it will in despight of us and as a streame riseth by little and little one showre encreasing it and another making it somewhat bigger so sinne riseth by degrees Iam. 1. 14 15. it is said But every man is tempted when he is drawne away of his owne lust and enticed Then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Where observe three degrees in sinne first temptation secondly conception and thirdly perturbation or bringing forth So also Hebr. 3. it is said of the Israelites that lust in them brought forth hardnesse of heart Beware therefore of the beginnings and occasions of sinne and accustome thy selfe to use abstinence thereby to master thy lust Fifthly Another helpe may be to resolve against it to make Vowes and Covenants with out selves not to fall into any occasion that might bee an allurement unto it Let us binde our selves from things indifferent at first and then afterward from the unlawfull temptations And that wee may doe it the more easily let us make our vowes for a certaine time at first but for a little while afterward for a longer season and then at last when we have more strength for ever But some man will here be ready to object and say I finde my selfe exceeding weake and unable to keepe such Vowes and Covenants What shall I doe then who shall be in danger every day to breake them and so be guilty of a double sinne To this I answer If our frailty herein were a sufficient argument then would there bee no Vowes at all What though thou beest weake and fraile and so subject to breake thy promises in this kinde yet remember that they are Gods Ordinances and hee will put to his helping hand to enable thee hee will blesse and prosper what ever thou dost vow or promise this way as an Ordinance that hee hath commanded Againe as thou seest thy selfe more weake and subject to infringe those vowes so bee sure to use the greater care and diligence to keepe them be so much the more vigilant to avoyd all occasions that might tempt thee to breake them Sixthly Another helpe may be to proportion the remedie to the disease as thy lusts are greater so use greater abstinence make stronger vowes against them As in a place where the tide beats strongly there the banke must bee stronger so where the current and tide of thy lusts runne more
forceably there resist them with greater strength keepe the banke good repaire it by new renewals of thy graces in thee make new covenants against it There is no man with one thousand would meet his enemy with two thousand so doe thou get as much strength to resist as thy lusts have power to attempt thee Seventhly Turne your delights to God and heavenly things whereas you have long beene given to earthly mindednesse now beginne to set your minde on heavenly things There is no true Mortification that is onely privative it must be also positive a man cannot leave his earthly mindednesse but he must presently be heavenly minded To make this plaine by a comparison A man cannot empty a vessell of water but ayre presently will come in its place so a man can no sooner be cleansed from corruption but grace will immediately enter and take possession of his heart as Salomon saith Prov. 2. 10 11. Wisdome entreth into thine heart and knowledge is pleasant unto thy soule Descretion shall preserve thee understanding shall keepe thee c. Lastly the last and greatest help will be to labor by prayer God would have thee know that it is his gift pray therefore that Christ would baptize thee with the Holy Ghost and with fire that the Holy Ghost may like fire heat the faculties of the soule to inflame our love to God for as our love to God is stronger so our love to holy things will be more earnest and consequently our hate to unholy things more strong and perfect the heart thus inflamed is turned quite another way it doth so mollifie the heart more and more making it capable of a deeper impression from the love of God Hence it is that the Spirit is compared to wine because as wine heateth us within and maketh us more vigorous and lively so doth the Spirit heat us with the love of God and make us more apt to good workes Now as when a man comes nigh to any towne he goes further from another so when the Spirit carries us nigh to God it carries us further from our lusts Christ by the Prophet is said Mal. 3. 2. to be like a refiners fire and like Fullers sope Now as there is no way to refine silver but by fire and no way to purge and get out a staine but by sope so there is no way to cleanse ones selfe from lusts to mortifie them but by the Spirit take ye therefore the Apostles counsell Act. 4. 38. Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and ye shall receiue the gift of the Holy Ghost let us wait for it and we shall be sure to have it and when we once have got it we shall finde as evident a change as the Apostles did when the Holy Ghost in the forme of cloven tongues came upon them as ye may read in the same chapter And therefore also when we finde weakenesse in our hearts let us know that wee have not beene so fully baptized with the Holy Ghost as we may be according to that of the Apostle 2 Tim. 1. 7. God hath not given us the Spirit of feare but of power c. when the Spirit is powerfull â— us it will inflame us with the love of God it keeps men in sobriety Therefore art thou weake art thou cold in holy performances labour to bee baptised with the Holy Ghost more fully Iohn was compassed about with the Spirit as with a garment Rev. 1. 10. So should we be for without this we are but naked God kept Abimeleech from sin so he will keepe us if we have his Spirit And David was bound in the bond of the Spirit now the Spirit is like a bond for two causes first every bond must be without us and so is Gods Spirit it is his and not ours within us secondly every bond keeps the thing that is bound in and so doth Gods Spirit it restraines us it keeps us in when as otherwise wee would runne into all excesse of riot And therefore let us pray heartily and labour earnestly to be baptized with the Holy Ghost HOW TO MORTIFIE UNCLEANNES COLOSSIANS 3. 5. Mortifie therefore your members which are upon the earth Fornication Vncleannesse Inordinate affection evill Concupiscence and Covetousnesse which is Idolatry HAving handled the Doctrine of Mortification in generall as also come to some particulars namely that of Fornication it now remaineth that in the next place following the method and order of the Apostle I come to the next particular sinne named in the Text Vncleannesse And because these two sinnes doe in many things coincidere and differ not greatly in any thing that I can set downe as meanes to prevent them for what hath beene said of the one may serve for the other therefore I shall be the briefer in this and may pâ—rchance make use of some of the things spoken formerly in the discovering of the haynousnesse of Fornication The Doctrine then that we shall at this time insist on is That Vncleannesse is one of the sinnes that are here to be mortified This sinne of Uncleannesse most Interpreters make to be the sinne of Onan Gen. 38. 9. and the haynousnesse thereof appeares in that God was so displeased with him for it that he slew him presently Besides the grievousnesse thereof is is manifest in that throughout the whole booke of God wee finde not any name appropriated unto it as if God could not give name bad enough or would not vouchsafe it any because men should not know it at all But now particularly I will lay open the vilenesse of it by these foure arguments First the haynousnesse of it appeares because that it makes a man that is guilty of it a man of death you may see it in the example of Onan Gen. 38. 9. before mentioned God cut him off presently hardly gave any space for repentance Where sudden judgement lights upon a man it is a fearefull thing and argues the greatnesse of Gods displeasure against that sinne now where Gods wrath is so exceedingly inflam'd against a sinne we must needs conclude that sinne to bee very sinfull and of an high nature Secondly it is an unnaturall sinne All sinne is so much the more haynous as it is opposite to the nature of a man Wee read but of three sinnes against nature whereof this is one namely bestiality Sodomy and this and therefore it must needs be of an high ranke and consequently a most notorious vilde sinne Thirdly the manner of it aggravates it exceedingly all things done against ones selfe are the more hainous as selfe-murther is of an higher nature than murther of another and the reason is because all creatures by nature seeke the preservation of themselves in like manner selfe-uncleannesse is a great aggravation unto it Fourthly and lastly that sinne which is made the punishment of another is ever
to the Lords Table therefore saith the Apostle Hee is guilty of the body and blood of Christ that is hee is guilty of the same Sinne that those were that did crucifie and mocke Christ Iesus The Sacrament of the Lords Supper is a speciall meanes and chiefe ordinance of God for the attainement of his blessings if it be rightly received and so it is the greatest judgement that can befall a man if it bee not rightly received for Christ is chiefely represented therein The blood of Christ is the most precious thing in the world when men shall account this holy blood of the new Testament to be but an unholy thing and to trample it vnderfoote God will not beare with this Now when a man doth come to the Sacraments in a negligent manner in not preparing himselfe worthily to come hee is guiltie of the blood of Christ For ye are not onely to be carefull to prepare your selves before the receiving of the Sacrament but also of your walking afterwards Therefore consider you that have received the Sacrament or intend to do it that you doe clense your selves from this pollution of heart and spirit and that you doe put on the wedding garment that is required of all worthy receivers Let your hearts be changed and your affections and actions be free from all kind of evill and your hearts be turned to God else you cannot bee worthy receivers and so much shall suffice for this use that seeing this sinne is so great every man should endevour to free himselfe from it Secondly seeing the Apostle doth not onely exhort us to abstaine from it but also mortifie kill and subdue it If there were nothing but a meere abstinence from ill then it is not properly a mortification for then the impurest adulterer should sometimes bee chast after his impure manner of committing it and therefore the cessation of it is no true mortifying of it and that you may know mortification aright I will give you three signes First you shall know it by this if there went a generall reformation both in heart and life before when the heart is generally set aright is changed and renewed to good and from thence doeth arise a dying to these lusts then it is a good signe but if otherwise there bee no particulars changed in thee then it is but a cessation not a mortification but when the whole frame of the heart is altered yea even from the very roote when the old man in the body of sinne is wounded even to the heart that is when a man hath hath beene soundly humbled for his sinne and afterwards hath his heart affected to Christ and is come to love God and hath his mind changed then he may truely reckon it mortification Secondly you may know true mortification by this by having a right judgement of sinne and a true loathing and detestation of it It is hard for a man while hee hath any sinne in him to judge rightly of it for then a man is given to an injudicious minde while hee doeth continue in it As when a man is in prison if hee have continued there long though the sent bee bad yet hee cannot discerne it but let this man be brought to fresh ayre and bee carryed to that prison againe then hee will smell the noysomenesse of it So when a man is in sinne hee cannot truely judge of it but when he is escaped from it then he can rightly and truly detest and judge of it when a mans soule is righteous there is a contrariety betweene him and uncleannesse a righteous soule doeth detest sin both in himselfe and others as Lots soule was vexed with the abhomination of the Sodomites Consider how you are affected with the sinne of others Rom. 1. verse 32. They were not onely worthy of death who did commit sinne themselves but also they that had pleasure in others when a man can truely detest sinne in others as Lot did and doeth truely loath it in himselfe then it is a true signe of true mortification The last thing to know mortification by is an actuall abstinence from every sinne it is one thing to dislike a sinne and another thing to bee wearie of it and to hate the sinnefullnesse of it If mortification bee true he will hate all kind of uncleannesse with an inveterate hatred bee it of what degree it will Sheepe doe hate all kind of Wolves if a man doe truly mortifie c. his hatred to sinne will bee generall not onely in abstinence from grosse sinnes as murther adultery and fornication but also from all other sinnes For when a man forsakes sinne out of hatred his rancor is of iudgement more then of passion and so likewise his hatred will be constant Men may bee angry with their sinnes sometimes and fall out with them at other times and yet be friends againe but if they doe truely hate sinne their abstinence from sinne will be constant when a man becomes a new creature there will arise a contrarietie to sinne in his nature so that if a man doe hate sin he is truely said to mortifie Here may a question be asked Whether after true mortification a man may fall into the same sinne againe or no For answere hereunto I say a man may fall againe into the act of sin and uncleannesse after mortification for the gates of Gods mercy stand open to men after their greatest relapses But yet he doth never fall into the love of sinne and of purpose for to sinne Though he doe fall into the act hee doth not returne to allow of it and to wallow in the mire for it is impossible to do so after grace yet we cannot shut up the gates of Gods mercie to those that have often relapsed so that a mans conscience is witnesse unto him that he is not remisse in the meanes hee should use though hee fall into the act of sinne unawares yet he doth it not with set purpose Now you may judge whether you be mortified yea or no. The meanes to mortification are these The first meanes to mortifie is to labour for the assurance of pardon of thy sinnes Sinne is never mortified but by the sanctifying Spirit there may bee a restrained spirit in us to keepe us from the act of fin but it can never bee mortified but by the sanctifying spirit of God pardon for sin is had by the assurance of faith in Christ and the way to get this for givenes is to be truely humbled for our sinnes acknowledging our own misery and our owne wants and to lay hold upon the mercies of Christ Iesus and to bee lifted up by the promises of the Gospel Consider whatsoever your sinnes be whether against the light of nature or against knowledge Let a mans relapses be never so great and agravated with never so many circumstances Neverthelesse if a man will come in our commission is to propound unto them without all condition
or exception that the gates of mercy stand open for them Mar. 16. 15. there is our Commission Go ye into all the world and preach the Gospel unto every Creature What this is in the next verse it is sayd If a man will beleeve he shall be saved but hee that beleeveth not shall be damned Therefore whatsoever your sinne be let nothing hinder you to come in for if you come in God wil receive you to mercy all the hindrāce then is in our selves Consider these two places of Scripture 1. Cor. 6. 9. Paul speaking to the Corinthians Of the greatest sinne that ever mans nature was capable of such were ye saith he but now ye are washed and are sanctified and justified in the name of the Lord Iesus and by the spirit of our God So in the 2. Cor. 12. and last ve The Apostle doth make no question but that they might repent and have forgivenesse you may know how willing God was to forgive great sinners all the matter is if we be willing to apply this pardon to our selves To leave our sinnes in generall to take Christ to be a King aswell as our Saviour To deny our selves and to take up Christs Crosse and then there is no question but we may have this pardon sealed and assured us Certaine it is men will not doe this as to denie themselves and take up Christs Crosse till they bee duly humbled and have repented their sinnes but so it is that men will not prize Christ untill that vengeance fall upon them for their sins would they but doe it they might bee sure of this pardon were their humiliation true and sincere it is sufficient the last of the Revel verse 17. And the spirit and the Bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely First here is Let him that heareth come that is To all whosoever this Gospel is preached unto the promise is generall to all here is also added Let him that is athirst come there is further added Let whosoever will come come that will come and take of the water of life freely seeking God in sinceritie of heart with forsaking of all their sinnes And so much for this meanes of getting pardon for sinne and to come to true mortification by the sanctifying spirit The second meanes to mortification is to abstaine from all beginnings and occasions of sinne as precedent actions and objects of ill It is to have a peremptory abstinence and full deniall not medling with any thing that hath any affinity with sinne If you doe not neglect to resist the beginnings this is the way to come unto the utmost ends of it there be chaines to draw to sinne Iames 1. 14. Every man is tempted when hee is drawne of his owne lust and is inticed then when lust hath conceived it bringeth foorth sinne and sinne when it is consummate bringeth forth death This is to cleare God in the matter of temptation a man is drawne with his owne lust unto it First a man doth gaze on his Sinne and dally with it then hee comes to bee intangled in it so that hee cannot get loose againe even as a fish that is fast to a hooke Thirdly followes the assent unto it when hee is taken in the net And lastly followes the committing of actuall sinne which doeth bring forth Death So first there is the chaine that drawes to sinne Secondly the gazing on it Thus Evah did admire and gaze on the fruite and did thinke that if shee might taste of it shee should come to know good and evill but she was deceived so wee are deluded by sinne First by gazing on it then by being intangled in it afterwards proceedes a will therunto and lastly the committing of the sinne which doth bring foorth death so that death followes sinne When a man hath committed the sinne it causeth the hardening of the heart and so makes him not sensible of the things of the spirit The greater sinnes doe cause the greater hardnings and makes the heart for to become evill and so a man comes to have an unfaithfull heart as an Athiest to thinke that the Scriptures are not true that the promises of God are not true and lastly unfaithfulnesse it causeth a departure from God as in Hebrewes 3. 13. An unbeleeving heart causeth a departure from the living God Take heed there bee not an evill and unbeleeving heart in you for if there bee then there will bee a departing from God therefore wee should not bee led by any thing to gaze upon sinne that wee may not bee intangled in it Therefore let us at the first checke the very beginnings of sinne and resist all occasions A third meanes to overcome this sinne is to bee exercised with the contrary delights as with Grace and Holinesse This is the meanes to mortifie the heart and to emptie it of all kind of lusts and they cannot be emptied out of the heart unlesse better things be put in stead thereof you cannot weaken blackenesse better then by white Therefore the way to change the heart after sinnefull objects and the mortifying of these lufts it is to get delight in better things and to labour to have neerer communion with God to be zealous of Gods cause 1. Cor. 106. Last of all to conclude The meanes for mortifying of this Sinne is you must adde prayer unto all the rest To pray unto God to baptize you with his holy Spirit Let a man be left to himselfe and it is impossible for him to mortifie except God will doe it Therefore wee are to pray unto God to give us his holy Spirit When the Spirit of God doth come into the heart it is as fire and puts another temper upon him then was before It turnes the strings of his heart to another tune and doth make him approve of that which God doth require This is the way to mortifie lust The more a man is carried to the love of one he is many times the more removed from another but the more a man is caried to God the more heis wayned from inordinat lusts being mortified he is the more enclined to God Mal. 3. 2. Who shall stand when he appeares for hee is like a Refiners fire and like to Fullers Sope. Christ shall doe that when he comes that none else is able to doe As in refining and purifying the heart use what meanes you will except you use fire you cannot refine drosse from silver So staines that are in a mans garment wash them as long as you will with Sope they will but seeme the worse but when they are brought to the Fullers hand they are soone rubbed out So let a man be left to his owne Spirit hee will runne into a thousand noy some lusts but when Gods Spirit is cloathed in a mans heart then it doth keepe him from the wayes of