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
request amongst us The third meanes if you would have your sinnes mortified is To labour to get the assistance of the Spirit for this must of necessity follow or else the other two will nothing availe us for what will it availe us though wee have a willing heart to part with sinne and what though we take paynes in the mortifying of our lusts if the Spirit doe not accompany us all is nothing worth therefore if thou wouldest have this worke effectually done thou must getthe Spirit But this may seeme a strange thing a thing of impossibility to get the Spirit for you will say How is it in our power to get the Spirit How can wee cause the Spirit to come from heaven into our hearts seeing our Saviour saith Iohn 3. 8. that the wind bloweth where it lusteth that is the Spirit worketh where it listeth now if the Spirit bee the agent and worker of every grace then how is it in our power to get him To this I answer howsoever I grant that the Spirit is the agent and worker of every grace yet I say there may bee such meanes used by us whereby wee may obtayne the Spirit and therefore the Apostle saith Rom. 8. 13. If you live after the flesh you shall dye but if you mortifie the deeds of the flesh you shall live which must bee done by the Spirit for the Apostle makes us the Agents and the Spirit the Instrument whereby hee shewes us thus much that it is possible not onely to get the Spirit but also have the worke of the Spirit ascribed unto us Now as there is a meanes to get the Spirit so also there is a meanes to hinder the Spirit so that the Spirit may be won or lost either by the doing or the not doing of thesethreethings First if thou wouldest have the Spirit then thou must know the Spirit that is so to know him as to give him the glory of the worke of every grace for how shall wee give the Spirit the glory of every grace if wee know not the Spirit And therefore our Saviour makes the want of the knowledge of the Spirit the reason that men doe not receive the Spirit Ieh 14. 17. I will send unto you the Comforter whom the world cannot receive because they know him not that is the world knoweth not the preciousnesse of the Spirit therefore they lightly esteeme of him but you know him and the excellency of him therefore you highly esteeme of him The first meanes then to have the Spirit is Labour to know the Spirit that you may give him the glory of every grace Secondly if thou wouldest have the Spirit then take heed that thou neither resist the Spirit nor grieve nor quench it First take heed thou resist not the Spirit now a man is said to resist the Spirit when against the light of nature and grace he resisteth the truth that is when by arguments and reasons and ocular demonstrations layd before him whereby he is convict of the truth of them yet knowing that they are truth he will notwithstanding set downe his resolution that hee will not doe it this is to resist the Spirit Of this resisting of the Spirit we read in Acts 6. 10. compared with Act. 7. 51. it is said of Stephen that they were not able to resist the Wisdome and the Spirit by which he spake that is hee overthrew them by argument and reason and they were convinced in their consciences of the truth and yet for all this it is sayd Acts 7. 51. Yee have alwayes resisted the Spirit as your fathers have done so doe yee that is howsoever yee were convict in your consciences of the truth of this Doctrine which I deliver yet you have set downe your resolution that you will not obey Now this is a grievous sinne for sinnes against God and Christ shall be forgiven they are capable of pardon but the resisting of the Spirit that is sinning against the light of the Spirit is desperate and dangerous Secondly what is meant by grieving of the Spirit Now a man is sayd to grieve the Spirit when he commits anything that makes the Spirit to loath the soule and therefore the Apostle saith Grieve not the Spirit Ephes. 4. 30. that is by foule speeches and rotten communication for the Apostle in the former verse had exhorted them from naughty specches Let saith hee no evill Communication proceed out of your mouthes and then presently adjoynes and grieve not the Spirit for if you give your selves to corrupt Communication and rotten speeches you will grieve the Spirit it will bee a meanes of the Spirits departure the Spirit is a cleane Spirit and he loves a cleane habitation a heart that hath purged itselfe of these corruptions Therefore when you heare a man that hath rotten speeches in his mouth say that man grieves the Spirit for there is nothing so odious and contrary to men as these are to the Spirit and therefore if you would keepe the Spirit then let your words be gracious powdred with salt that is with the grace of the Spirit proceeding from a sanctified heart and as speeches so all evill actions in like manner grieve the heart Thirdly what is meant by quenching of the Spirit A man is said to quench the Spirit when there is a carelesnesse in theusing of the meanes of grace whereby the Spirit is increased that is when men grow carelesse and remisse in the duties of Religion either in hearing reading praying or meditating Againe when a man doth not cherish every good motioÌ„ of the Spirit in his heart either to pray or to heare c. but lets them lye without practice this is a quenching of the Spirit therefore the Apostle saith 2 Thes. 5. 19. Quench not the Spirit that is by a neglect of the meanes Thirdly if you would get the Spirit you must use prayer for prayer is a speciall meanes to get the Spirit and it is the same meanes that Christ usâ—d when hee would have the holy Ghost for his Disciples hee prayed for him as you may see Ioh. 14. 14. I will pray the Father and hee will send the Comforter unto you that is the holy Ghost for hee can comfort indeed and hee is the true Comforter and indeed there is no true Comfort but what the Spirit brings into the heart Now that the Spirit may bee obtayned by prayer is proved Luk. 11. 13. where our Saviour makes it playne by way of opposition to earthly parents For saith hee if your earthlie parents can give good things unto their children then how much more will your heavenly Father give the holy Ghost unto them that aske him Therefore if thou wouldest draw the holy Ghost into thy heart then pray for him prayer is a prevayling thing with God it is restlesse and pleasing unto God it will have no deniall and to this purpose saith God to Moses Wherefore
Apostle saith 2 Corinth 4. 5. I Preach not my selfe unto you that is I sought not mine owne prayse by using Eloquence of words but I Preach the Word purely without any mixture of any thing with it againe hee saith 2 Cor. 1. 17. When I came among you I came not in the entising words of mans wisdome lest the Crosse of Christ should be of none effect that is I came not with words more for shew than for substance hee calls the Preaching of the Word that hath any thing mixed with it whâ—ther Wit or Eloquence but entising words such words as doe rather feed the humour than worke upon the conscience of a man Now a man is said to be entised when he is drawns away from that which is good unto that which is either evill absolutely or else not so good as that from which he is drawn and the truth is hee that â—seth Eloquence in the preaching of the Word doth nothing else but draw the heart away from affecting the pure Word unto that which hath no vertue in it to save Againe he Preach'd not with entising words lest the Crosse of Christ should be of none effect that is if I should preach my selfe in mixing any thing with the Word that would take away the power of the Word the Word would not be effectuall to worke grace in the heart therefore I dare not Preach after this manner lest I should deprive the Chuch of the power of the Word for if it want power to worke it will also want power to save therfore the Apostle saith 1 Cor. 10. 4. The weapons of our warfare are not carnall but mightie through God c. that is the weapons by which wee slay your corruptions and lusts are not carnall that is to say are not eloquence of speech or any human art but are mighty through God that is by God there is a secret power given unto his Word wherby it over-mastereth the lusts in the heart and worketh in it a new kinde of quality But you will say unto mee What must we doe with our learning or what must we not learne Sciences or must we shew no learning in Preaching To this I answer It is true that we had need to use all the Arts Sciences and knowledges that we can and all will be little enough for as the Apostle saith Who is sufficient for these things that is who hath the knowledge of Arts or Learning or Eloquence sufficiently to preach the Word but yet wee must take heed that wee doe not bring them unto the Word as wee finde them neither in them to shew our selves but onely makâ— them as a meanes to helpe us for this worke As for example The Children of Israel might whet their sithes upon all the stones of the Philistims so a Minister may sharpen his faculties with Arts. A man that keepes sheepe he feeds them with hay not because he lookes that they should bring forth hay but Lambs and Wooll even so let a man use these Arts and Scâ—ences yet not to bring forth Eloquence but to make us more able to Preach the pure Word It is good therefore that wee take heed that wee doe not ecclipse the excellencie of the Word by these Wee know apparell though it bee laid in pure gold yet so much as is covered of it detracts from the excellencie of it therefore it were better that it were alone so it is the Word though the Word may seeme to bee gilded with Eloquence or Philosophy yet it were better that it were alone for so much of it as is covered with these so much of the excellencie of the Word is hid But you will say unto me that wee use Eloquence and the like that men may the better conceive us and that our ministerie may the better bee respected for we finde this kind of teaching most pleaseth them and which most men affect therefore if we shall not use such and such phrases of Eloquence we shall be little respected amongst them To this I answer that every Minister is or should be a Physician now we know that the part of a wise Physicianis not to satisfie the humour of his Patient for so hee may encrease the disease but to labour to cure him by ministring such Physicke unto him as he knowes by experience the necessitie of the disease requireth even so to humour men in Preaching is not the way to cure them or to change the evill disposition of their nature but rather a meanes to encrease their disease and to make them obstinate and rebellious against the Word when it shall come home unto them For what is the reason that the Word is so opposed when it is Preached as the Apostle saith by the evidence of the Spirit and in power but because it crosseth their corruptions It comes not in the same manner that it was wont to doe therefore the best way should be to Preach in the Spirit that is to apply the pure Word of God unto the Consciences of men and so to purge out the sicknesse of the soule before it grow incurable There is a disease that many women have at their stomackes whereby they desire to eat ashes and other things which poysons nature now if they be not cured of it by purging out the humours that lye there but be satisfied in it it will at last destroy them so it will be with these men to satisfie them in this sicknesse of the soule is not the way to cure them but to make them more incurable therfore let Ministers looke that they Preach the pure Word and nothing but the pure Word and let men examine themselves whether they bee heavenly minded or no by their rasting and rellishing of the Word when it is Preached purely without any mixture or else when it is mixed with eloquence The fourth signe whereby you may examine your selves whether you be heavenly minded or no is to try the opinion and judgement you have of heavenly things how you conceive of spirituall things Rom 12. 2. The Apostle saith And bee renewed in the spirit of your mindes that you may know what that good and holy and acceptable will of God in Christ is Hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before I say not that hee saw them not at all before but he saw them not in that manner that hee doth now for he is renewed in the spirit of his mind saith Saint Paul he hath a change wrought in his heart and understanding whereby hee is able to know and to doe the will of God in a more sutable manner then before he hath a new light in his soule whereby he is able to know what the will of God in Christ is that is hee knowes what God doth require to bee done by him for Christ not
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
SINS OVERTHROW OR A GODLY AND LEARNED TREATISE OF Mortification Wherein is excellently handled First the generall Doctrine of MORTIFICATION And then particularly how to Mortifie FORNICATION VNCLEANNES Evill CONCVPISCENCE Inordinate AFFECTION and COVETOVSNES All being the substance of severall Sermons upon COIOS III. V. Mortifie therefore your members c. Delivered by that late faithfull Preacher and worthy instrument of Gods glory IOHN PRESTON Dr in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne LONDON Printed by I. Beale for Andrew Crooke at the blacke Beare in Pauls Churchyard 1633. The Contents First In the Treatise of Mortification DOCRINE I. THe height of glory which we expect by Christ should cause every man to mortifie sinne page 3 DOCT. II. The frame of our hearts ought ta suit with those conditions that we receive by our union with Christ. p. 4 Explication Mortification is a turning of the heart from sinne to grace ibid. Mortification called a turning of the heart because the heart by nature is backward and averse from God pag. 5 Sinne seemingly mortified 1. When the occasion is removed p 7 2. When it is not violent and raging but quiet ibid. 3. When it is but removed from one sinne to another ibid. 4. When the Conscience is affrighted with the judgements of God p. 8 5. When the strength of nature is spent ibid. 6. Being restrained from sinne by good education p. 9 USE I. To examine by these rules sinnes Mortification ibid. Mortified lusts knowne 1. By a deepe humiliation of the soule p. 10 2. By the generality of it ibid. 3. By the measure of grace answering the measure of corruption p. 11 4. By the continuance of them p. 12 Motives to Mortification 1. There is no pleasure in sinne p. 13 Pleasure in sinne is no true solid pleasure but a sick pleasure p. 14. 2. The satisfying of lust is an endlesse worke ibid. 3. The great danger of sinne p. 15 4. The deceit of sinne p. 16 Sinne deceives foure wayes 1. By blinding the understanding ibid. 2. By making large promises p. 17 3. By promising departure at our pleasure ibid. 4. By making a shew of friendship ibid. 5. The rebellion it occasions in us against God p. 18 6. The slavery it brings us unto Satan ibid. USE II. To instruct us that in every regenerate man there is a free-will to doe good p. 19 The power of a Regenerate man consists 1. In performing any duty God commands according to the proportion of grace he hath received p. 20 2. Inresisting any temptation according to the same measure of grace p. 21 OBJECT In the Regenerate the flesh lusteth against the spirit c. ibid. ANSW Corruption reignes not though it may take possession in the heart of a Regenerate man it exceeds not the measure of grace ibid USE III. To exhort us to abstaine from the sinne of the heart as well as sinne in the outward actions p. 22 OBJECT Men shall be judged by their workes not by the thoughts of their hearts ibid. ANSW God will judge the thoughts of the heart as the cause the actions or workes as the effects p. 23 USE IV. To teach us that no man is so holy but he needs mortification ibid. The meanes how to come by Mortification are I. Outward 1. Moderation in lawfull things p. 28 The danger of excesse in lawfull things ibid. 2. Vowes and Promises p. 29 The lawfulnesse of Vowes and how they are to be esteemed of ibid. 3. The avoyding of all occasion to sinne p. 30 OBJECT Professors being strong in faith need not avoyd occasions of sinne p. 31 ANSW Opinion of strength in faith is a weaknesse in men for the more feare the more strength besides habituall grace is but a creature and therefore not to be relyed on ibid. 4. The lawfull exercise of Fasting and Prayer ibid. II. Inward 1. To get a willing heart p. 24 2. To take paynes about it p. 25 Two errors about Mortification 1. That all sinnes have a like proportion of labour to mortifie them p. 26 2. That mortification is not a continued worke p 27 The fruitlesse pains of Papists in afflicting their bodies c. ibid. 3. The assistance of the Spirit p 32 Meanes to obtaine the Spirit are 1. To know the Spirit p. 33 2. Not to resist grieve or quench him ibid. What it is to resist grieve quench the Spirit p. 34 35 3. To use prayer p. 35 4. To walke in the Spirit p. 36 5. To get a lively faith p. 37 Iustifying faith onely purifieth the heart p. 38 The holy Ghost not essentially but by a divine power dwelleth in the heart ibid. That Mortification goeth before Iustifying Faith is an error p. 39 6. To get spirituall Ioy. ibid. 7. To get an humblenesse of minde p. 41 DOCTR III. That all earthly members are to be mortified p. 42 Members are sinful exorbitant affections of the soule p. 43. for these reasons because 1. They fill up the heart ibid. 2. They proceed from the unregenerate part p. 44 3. They are weapons of unrighteousnesse ibid. 4. They are deare unto the heart as any member to the body ibid. Inordinate lust meant by earthly members p. 45 What it is to be earthly minded ibid. By the power of nature a man may conceive of spihituall things and yet be earthly minded 1. Not spiritually ibid. 2. Not from an heart illightned by the Spirit p. 46 3. By the knowledge of his understanding ibid. A man may come to know spirituall things and not be renewed 1. By seeing a vertue in heavenly things excelling all all other things ibid. 2. By being of a noble spirit ibid. 3. By seeing holinesse in the children of God p. 47 4. By seeing the attributes of God ibid. 5. By feeling the sweetnesse of the promises ibid. 6. By beleeving the resurrection to life ibid. The order of the faculties of the soule p. 48 Whether Nature can attaine unto true knowledge ibid. A naturall man may know spirituall in their substance not as a rule of his life p. 49 Heavenly mindednesse is the worke of a new life in a man ibid. Heavenly mindednesse admits increase in knowledge p. 52 The Vnderstanding the seat of heavenly mindednesse p. 53 An enlightned understanding communicates its to the rest of the faculties 1. By taking away the lets unto good p. 54 2. By withstanding the motions of inordinate passions ibid. 3. By laying open the vilenesse of inordinate affections ibid. 4. By ruling and guiding them p. 55 VSE I. To reprove such as favour earthly mindednesse or inordinate affections ibid. Reasons against earthly mindednesse are I. In respect of men 1. It takes away the excellency of the creature p. 56 2. It wounds the soule p. 57 II. In respect of God It sets up spirituall Idolatry in the heart p. 58 III. In respect of Professors It is unbeseeming them and makes them like Swine
then he could doe To this I answer that the regenerate man is able to doe more then hee could doe in these two particulars First he is able to performe any duty or any thing God commands according to the proportion of grace that he hath received but if the duty or thing exceed the grace that he hath received then hee is to pray for an extraordinary helpe of the spirit but hee could not doe this before neither is it in the power of an unregenerate man to doe it Secondly he is able to resist any temptation or sinne if it be not greater or above the measure of grace that he hath received if it be a temptation of distrust or impatiencie or presumption if it exceed not the measure of grace that he hath received he is able to put it to flight but if it doe exceed then hee is to pray for an extraordinary helpe of the spirit now the unregenerate man hath no power to resist sinne or temptation in this case But you will say againe that there is no such power in the regenerate man for the Apostle saith Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that you cannot doe the things that you would To this I answer It is true that in the most sanctified man thatis there is corruption and this corruption will fight against the spirt and may sometimes hinder good but it is then when it exceeds the measure of grace hee hath received neither is it alway prevailing in this kinde for when it exceeds not the grace the spirit overcomes it neither doth it alwaies continue it may be in the heart but it cannot reigne in the heart it may bee in the heart as a theefe in a house not to have residence and a dwelling place but for a night and bee gone so this lust in the heart of a regenerate man dwells not there that is it doth not alwayes hinder him from good but for a time and then departs but it is not thus with an unregenerate man sinne takes possession and keepes possession of his heart The third consectary or use stands thus seeing the Apostle saith mortifie that is do not only abstain from the outward actions of sinne but from the thought of the heart for Mortification is a slaying of the evill disposition of the heart aswell as the slaying of the actions of the body Mortification is first inward and then outward Hence we gather this point That it is not sufficient for a man to abstaine from the actions of sinne but he must abstaine from sinne in his heart if hee would prove his Mortification to be true 2 Pet. 2. 14. The Apostle saith that their eyes were fullof adulterie Now lust is not in the eye but in the heart but by this he fhewes that it is the fulnesse of sinne in the heart that fills the eyes therefore looke unto the heart for the actions are but the branches but the root is in the heart that is whatsoever evill action is in the hand it hath its first breeding in the heart if therefore you would remove the effect you must first remove the cause Now the cause if it bring forth an evill effect is the greater evill as the cause of good is greater than the effect it produceth even so the sinne of the heart because it is the cause of evill actions is greater than the evill that it produceth Then think not with you selves that if you abstaine from the outward grosse actions of sinne that sinne is mortified in you but goe first unto the Cause and see whether that evill disposition of the heart be mortified whether there bee wrought in you a new disposition to good and a withering of all inordinate affections But you will say unto mee Our Saviour saith that Every man shall be judged by his workes and the Apostle saith that Every man shall receive according to the workes done in the bodie by which it appeares that a man shall not bee judged by the thoughts of his heart but by his actions To this I answer It is true that men shall bee judged by their workes because actions declare either that good that is in the heart or the evill that is in the heart so that he will judge the heart first as the cause and then the actions as the effects Rom. 8. 27. it is said He that searcheth the heart knoweth the mind of the spirit so it is as true that he knowes the minde of the flesh that is the actions of the unregenerate part Now as the sap is greater in the root than in the branches so the greater sinne is in the heart and therefore it shall receive greater punishment Therefore if the root bee not purged notwithstanding thou abstaine from the outward actions thou hast not as yet mortified sinne because thy heart is impure and seeing God will judge us by our hearts if we have any care of our salvation let us labour to cut off the buds of sinne that spring from the heart The fourth Consectary or Use stands thus seeing the Apostle exhorts the Colossians to morâ—ifie their lusts who had set upon this worke already hence we note this point That no man is so holy or sanctified but he had need still to be exhorted to Mortification For howsoever it be true that in the regenerate sinne hath received a deadly wound yet it is not so killed but there is still sap in the root from whence springs many branches and therefore had need of continuall Mortification because the flesh wil still lust against the spirit and although there is such corruption in them yet are they not under the power of it neither doth it beare rule in them let them therefore that have not set upon this worke of Mortification now beginne to mortifie their lust and let all those that have already begunne continue in this worke Thus much for the uses But you will say unto mee How shall wee attaine this worke of Mortification and therefore here will I lay downe some meanes how a man may come to this worke of Mortification The first meanes is to endevour to get a willing heart to have your sinnes mortified that is a holy dislike and a holy loathing of them with a desire of the contrary grace If men did butsee whatan excellent estate regeneration is it would breed in them a holy desire of Mortification therefore our Saviour saith when his Disciples came to him and complained of the weakenesse of their Faith Matth. 17. If yee have Faith as a graine of Mustard-seed yee shall say unto this mountaine Remove and it shall bee removed By setting forth the excellency of Faith he takes paines to worke in them a desire of it even so if a man once can get a desire but to have his sinne mortified
of sinne and his naturall estate and therefore saith the Apostle 1 Cor. 15. 31. I protest that by the rejoycing I have in Christ Iesus I dye daily that is that spirituall Joy which hee had in Christ of Justification and Remission of sins and that sight of glory which he saw by Faith mortified sinne in him made him basely to esteeme of his corruptions Wee see by example a man that is wrought upon by the Law or the Judgements of God may for a time leave some sinne and rejoyce in good as Herod heard Iohn gladly and yet this his joy doth not mortifie sinne because it is not wrought by the Spirit upon an apprehension of the love of God that is it doth not proceed from the right root for spirituall joy that mortifies sin ariseth from an assurance of remission of sins but this ariseth from some other sinister respect or else for feare of hell Now that spirituall joy mortifies sinne the Wise-man proves Prov. 2. 10. compared with the 16. verse When Wisdome entreth into thy heart and Knowledge is pleasant to thy soule c it shall keep thee from the strange woman When Wisdome entreth into thy heart that is when the Spirit enlightens thy mind to see grace and knowledge is pleasant unto thee when thou doest rejoyce in the knowledge of Christ and graces of the Spirit then it shall keepe thee from the strange woman that is from inordinate affections which otherwise would bring thee to destruction Thus you see that spirituall joy is an excellent meanes to Mortification The seventh meanes if you would have your sinnes mortified is Humblenesse of minde this is an excellent meanes to Mortification for when the heart is proud it will not yeeld that is it is unfit for grace for there is nothing so contrary unto the nature of the Spirit as a proud heart and therefore the Apostle saith 1 Pet. 5. 5. God resisteth the proud but he gives grace to the humble Hee resisteth the proud that is hee doth stand in opposition against him as one most contrary unto him he rejecteth his prayers and his actions because they proceed from a proud heart but he gives grace unto the humble that is the humble heart is fit to receive grace therefore hee shall have every grace necessary to salvation as Faith Repentance Mortification Peace of Conscience and Remission of sinnes Now this humblenesse of minde is a base esteeming of a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of Gods love which indeed may seeme to be contrary to spirituall joy but it is not so for the more humble any man or woman is the more spirituall joy they have it is increased by humility it is decreased by pride the humble heart is alwayes the joyfullest heart for the more grace the more humblenesse and themore humility the more spirituall joy for where there is a want of grace there must needs bee a want of spirituall joy Now dejection and humility are of a contrary nature a man may bee cast downe and yet not bee humble humblenesse of minde is more inward than outward but the other may bee outward but not inward thereforeif you would have your sinnes mortified get an humble heart forit is said Psalm 34. 18. The Lord is nigh unto them that are of a broken heart a broken heart is an humble heart and Ezek. 36. 26. A new heart and a new spirit will I give you that is when I have throughly humbled you and cleansed you from your rebelliousnesse against mee then I will doe this and this for you well then labour for humblenesse of mind if you would have your sinnes mortified Thus much of the word Mortifie Wee now come to a third poynt and that is what are those things that are to bee mortified and these the Apostle calls in generall earthly members Hence we note That all earthlie members are to be mortified For the better explaining of this poynt wee will first speake of the generall and then of the particulars but first of all because the words are hard wee will shew you by way of explanation first what is meant by members and secondly what is meant by earthlie members For the first What is meant by Members By members is meant sinne or any foule affection of the heart when the heart is set upon a wrong object or else upon a good object yet exceeding either in the manner or the measure makes it a sinne as first when a mans heart is set upon a base object as the satisfying of his eyes according to the lust of his heart or set upon his pleasure inordinately to the satisfying of his lusts now these are base objects Againe there are other objects which in themselves are good and may bee used as care of the world and the things of the world a man may lawfully care for the things of this life that hath a charge or a man may use his pleasure for recreation or may seeke after his profit thereby to provide for his family but if the care for the world and the things of this world exceed either in the manner or the measure that is if they be gotten unlawfully and if the heart lust after them if they breed a disorder in the soule and a neglect of grace then they become sinne Now they are called members for these reasons The first reason is because these base affections fill up the heart that is they make the heart fit for all manner of sinne even as the members of the body make the body fit for action now wee know that the body is not perfect if the members bee not perfect so when the heart is not filled with these members it may be fit for sinne but not for every sinne but this filling of it makes it fit for all sinne and therefore the Apostle saith 2 Pet. 1. 3. According to his divine power he hath given us all things that is by his divine nature we all come to the knowledge of the Faith now that which is contrary to the Spirit and the knowledge of him is made up by these base affections even as the body is made up and complete by its members Secondly they are called members because these base affections doe the actions of the unregenerate part even as the members of the body doe the actions of the body for they receive into the heart all manner of sinne and thence they send base affections into all the rest of the faculties Thirdly they are called members because they are weapons of unrighteousness for so the Apostle cals them even as the actions of the new man are called the weapons of righteousnesse that is the care for the actions of the new man Now we know that it is the property of one member to fight for the good of another as wee see one member will suffer it selfe to bee
senses and affect that which the minde affects and thus the will and affections hanging upon the minde it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with But here some Questions may be moved the first Question is this But is there such light in the understanding as you say then it seemes that a naturall man mâ—y by the light of nature come unto true knowledge To this I answer that a naturall man may come for substance as farre as a spirituall man but not in a right manner the Apostle saith Rom. 8. 5. They that are of the flesh doe savour the things of the flesh and 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit where the Apostle saith he doth not know them at all for he wants a sanctified knowledge of them hee knowes them but not by that knowledge which is wrought by the Spirit alwaies accompanied with sanctification he knowes them for substance but not in the right manner as to be a rule to his life A carnall man may speake of spirituall things but not religiously that is with an inward feeling of that in his heart which he speakes of so also a carnall man may have light but it is but a darke light hee may have light in the understanding but it is not transcendent unto the rest of the faculties to transforme and enlighten them and therefore though he have light yet stil he remains in darkenesse The second thing to bee considered is this What it is to be heavenly minded A man is said to be heavenly minded when there is a new life put into him whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was And therefore the Apostle saith Ephes. 4. 23. and be renewed in the spirit of your mindes that is get a new kinde of life and light in your soule for when Christ enters into the heart of any man or woman hee puts another kinde of life into them than that which hee had by nature the Spirit workes grace in the heart and grace makes a light in the soule it makes another kinde of light then before for before there was but a naturall light a sight of Christ and salvation but with a naturall eye but now there is a spirituall light in his soule whereby he is able to see Christ in another manner and therefore it is called the light of the mind the boring of the eares and the opening of the eyes that is there is a change and alteration wrought in him wherby he can perceive spirituall things his eares are opened to heare the mysteries of salvation with a minde renewed to yeeld obedience unto them making them the rule of his life and his eyes are opened to see the excellencies that are in Christ as remission of sinnes justification and reconciliation in a more excellent manner then before hee is as it were in a new world wherehee sees all things in another mannerthen before Now I doe not say that hee sees new things but old things in a new manner hee saw Justification Remission of sinnes and Reconciliation before but now hee sees these and Christ in a more excellent manner there is as it were a new window opened unto him whereby hee sees Christ in a more plaine and excellent manner and hereupon hee is assured in the way of Confirmation of the remission of sinnes hee had a generall trust in Christ before and he saw a glimpse of him but now hee enjoyes the full sight of him that is such a sight as brings true comfort unto the soule As a man that travels into a farre Countrey sees at last those things which before he saw in a Map he saw them before but in a darâ—e manner but now he hath a more exact and distinct knowledge of them even so it is with a regenerate man hee saw Christ and the privileges that are in Christ before but darkely as it were in a Map onely by a common Illumination but now hee sees them by the speciall Illumination of the Spirit through grace And therefore the Apostle saith 1 Cor. 2. 9. The eye hath not seene nor the eare heard neither hath it entred into the heart of man to conceâ—ve of those things that God hath prepared for them that love him Howsoever this place of Scripture bee generally expounded and understood of the Joyes of heaven yet in my opinion it is much mistaken for by this place is meant those spirituall objects that are showne unto a man when the Spirit beginnes first to enlighten him the eye hath not seene that is which it hath not seene in a right manner he never saw them in such a manner as now they are showne unto him he now sees heavenly things in another manner he sees Justification in another manner then before hec sees remission of sinnes in another manner than before so likewise hee sees sinne in another hew than before for now he sees remission of sinnes follow them as a medicine to heale them Againe hee sees Justification and Remission of sinnes in another hew he sees them in an higher manner then before he sees them now as sutable to himselfe and necessary to salvation before he saw them as good but now he sees them as most excellent As it is with a man that is well so it is with a man that is not regenerated now tell a man that is well of Balsome and Cordials what restoratives they are and what good they will doe to the body yet hee will not listen unto them because he is well and needs them not but tell them unto a man that is sicke and diseased he will give a diligenteare unto them because they are sutable for his disease so it is with a spirituall man before he be regenerate he listens not he regards not spirituall things when hee heares of Justification and Remission of sinnes hee sleightly passeth them over because he feeleth himselfe in health and findes no want of them for what should a man take and apply a plaister to a whole place that hath no need of such a thing but when hee is once renewed and mortified then hee findes these sutable to his disposition and this is to bee heavenly minded A naturall man or womâ—n may talke of grace of Justification and Remission of sinnes but they cannot say that these are mine or that I stand in need of them for so saith the Apostle 1 Cor. 2. 14. The naturall man perceiveth not the things of the spirit that is he may talke of deepe points of Divinity but not by the feeling of the Spirit he may see God and Christ but not in a right manner But you may say unto mee If a man heavenly minded may see thus farre then when hee comes once unto this estate hee needs not
seeke any further Illumination To this I answer that though the spirituall man bee thus minded and enlightened yet hee must seeke for more because this knowledge is but in part For wee know but in part saith the Apostle 1 Corinth 13. 12. that is though wee know much of heavenly things yet it is but a part of that wee ought to know or that wee should know therefore wee must ever bee breeding in the Spirit wee must bee ever growing towards perfection now there can bee no growing till the minde bee enlightened for this is a worke of the minde and so farre as the minde is enlightned so farre is the will enlightened and not onely that but the rest of the faculties are enlightened accordingly But you may againe say unto mee If this light which you speake of be seated in the mind then how farre doth this light redound unto the rest of the faculties seeing the other seeme not to bee sensible of this light because many times there is such rebellions in them To this I answer That earthly and heavenly mindednesse is seated in the understanding will or mind of a man as for example A Lanthorne is the proper seat of a Candle now it receives not the Candle for it selfe neither keepes it the light to it selfe but it receives it in to preserve light and to communicate it to others even so doth the understanding it doth not onely receive light for it selfe alone but by preserving of it it doth communicate his light to the good of the rest of the faculties so the Apostle saith You are begotten by the word of Truth Iames 1. 18. Now Truth is properly in the understanding it is first there and thence it doth communicate unto the rest of the faculties by redundance I say by redundance but not by infusion that is the light that is in the understanding doth redound to the enlightning of rest but it is conveyed to the rest by the Spirit and so a man is renewed Now for the better explayning of this wee shall shew how the understanding being enlightned may doe good unto the rest of the faculties First the Reason or Wisdome being first enlightned it rests not there but flowes by a redoundancy unto the other faculties and thereupon may take away those lets and impediments unto good as thus Whereas ignorance or infidelity was formerly a hinderance unto good things making him that was ignorant uncapable of the mysteries of salvation so that he could not beleeve the promises of the Gospell he could not bring his will and affections to embrace the truth which ignorance is now taken away by that light that is communicated unto him by the understanding Secondly although the understanding cannot remove feare and anger because they are qualities of nature and evill dispositions of the soule which it got by Adams fall yet it may hinder the growth of them it may withstand the actions of them As a Pylot cannot hinder the raging of the Seas it is not in his power to make them calme yet he can by using meanes doe so much as to save his ship so a regenerate man though he cannot stay his impatient anger and feare yet hee may keepe himselfe from the actions of impatient anger and so bridle his immoderate feare that hee may not be distracted with it Thirdly the understanding may doe much good by instructions when it is renewed and therfore it comes many times that the rest of the faculties are overturned by the reason as thus when the will and affections are immoderately set upon a wrong object the minde comes and instructs the will and affections of the vilenesse of the object and the danger that will ensue and then contrarily informing them of grace propoundeth heavenly objects unto them hereupon they become affected with them and so are turned by the Reason Fourthly it may doe much good by the ruling of them for the understanding is the superiour faculty of the soule and therefore it becomes a guide unto the rest now if the understanding be enlightned as I told you it doth communicate his light by redundancy unto the rest of the faculties then it must needs follow that the understanding being enlightned truly with grace and the other faculties partaking thereof they must needs be ruled by it Every inferiour is ruled by his superiour or at least should be so so every faculty should be subordinate unto the minde now if there be a rebellion in them it is the disorder of the soule as the other is the disorder of the State Thus much for the explaining of these points namely what it is to be earthly minded and what it is to be heavenly minded The first Use then shall be to reprove sharply such as favour the members of this body and are inordinately affected with this earthly mindednesse such also as cannot deny these members any thing that is pleasant unto them whereas they should be suppressed and mortified by the Spirit The rich man feeds these members with his riches the covetous man with his covetousnesse the proud man with his pride and the ambitious man with his vaine-glory when as these are their greatest enemies howsoever they are couzened by them but if they did but know if they were but truly enlightned with grace they would perceive the evill of these members and how great an enemy this earthly mindednesse were unto them and then they would starve their bodies sooner then they should deceive them of their soules For first as there is nothing more hurtfull unto man than earthly mindednesse so secondly there is nothing more hatefull unto God and thirdly there is nothing more contrary unto the profession of Christianity than the loving of those earthly members For the first I say that there is nothing in the world more hurtfull unto man than earthly mindednesse because it makes him worse than the beasts the beasts doe not sinne but these earthly members are the cause of sinne in us and sinne takes away the excellency of the creature Innocency is the excellency of the creature simply taken as he is a creature and this was all the excellency that we had in Adam but sinne tooke away that excellency therefore what Iacob said of Reuben Gen. 49. 4. when he had defiled his bed Thou hast saith he taken away my excellencie that is that which I outwardly respected most may be said of every lust for what a man keepes that is his excellency the wife is the husbands excellency and therefore when shee is defiled hee hath lost his excellencie for as a man keepes or loseth that outward thing which hee most respecteth so he keepeth or loseth his excellencie The Starres that fall when they are in the Element they shine and give light and then they are said to keepe their excellencie but when they once fall then they lose their excellency because they have lost
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
so likewise for all other in the like kinde and accordingly judge of your selves whether you be heavenly minded or no. The second signe whereby you may know whether you be heavenly minded or no is by the esteeme that you have of heavenly things whether you esteeme them as a part of your selves every facultie or habit hath an object if thou be a carnal man then these earthly things are that which delights thy soule but if thou be heavenly minded then spirituall things are the delight of thy soule Now touch a man that is not regenerate in these outward things and you touch his life for hee accounts his life as them for they are part of himselfe but it is otherwise with the spirituall man he accounts not of these earthly things 2 Cor. 4. 5. the Apostle saith Wee preach not our selves that is we account not of the approbation of men nor any outward thing as a part of our selves therefore if wee want these we doe not much care Hereby then examine your selves what are the things you most delight in What are they earthly things how to bee rich or honourable Doth this take away all your time and employ all the faculties of your soules that you can have no time to thinke upon God or at least if you doe yet it is very remissely and overly with no zeale or affection Then certainly as yet thou art not heavenly minded But if thou bee enlightned by the Spirit it will be farre otherwise with thee these earthly things will have but the second roome in thy heart all thy care principally will bee how to get grace justification remission of sinnes and reconciliation Now if it bee thus with thee it is an excellent signe that thou art heavenly minded when thou canst say with Paul Rom. 7. 17. It is not I but sinne in mee that is the lustings and rebellions which are in my heart after these earthly things have not the first place in my heart It is not I that is it is the unregenerate part which I account not as part of my selfe if I say it be thus with thee it â—s a signe that thou art heavenly minded for if thou hast obtained this heavenly mingednesse thou wilâ— be disposâ—d like a Traveller who will ever be enquiring the way home and whether all at home bee well if hee can meet with any that can thus certifie him and hee hâ—are that they are all well at home then he will 〈◊〉 more cheerefully undergoe any difficultie that 〈…〉 meet with all in the way will undergoe 〈…〉 hunger and cold in like manner it is 〈…〉 heavenly â—â—iâ—ded man he will ever be asking the way home for indeed heaven is our proper home and whether all be well at home that is if God and Christ and the Spirit and the Saints be at amity with him and in himselfe he will be inquiring if he find faith and repentance and peace of Conscience if he feeles that for matter of Justification and remission of sins he be well he respects not the world hee cares not much what hee meets withall whether reproach and shame penury or want so he find no inlacke of spirituall grace all is well with him Therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members The third signe whereby you may examine your selves whether you be earthly minded or no is by your spirituall taste whether you rellish heavenly or earthly things best and therefore the Apostle saith Rom. 85. they that are of the flesh doe savour the things of the flesh but they that are of the spirit the things of the spirit that is if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things or at least nothing will be so sweet unto him and on the contrary they that are earthly minded they can find no sweetnesse in heavenly things Now as I said before every faculty or habit hath an object in which it is delighted whether it bee unto good or unto evill so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things but if it be unregenerate then it can finde no sweetnesse in heavenly things neither can it wish them so well as earthly things Therefore examine what you delight in what delight you have of the hearing of the pure word whether you rellish it then best when it comes in the plaine evidence of the Spirit or when it is mixt with eloquence and wit which if you doe it is a signe of earthly mindednesse It is said 2 Pet. 2. 1. As new borne babes desire the sincere milke of the word that is the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture and therfore he calls it the sincere milke that is the pure word as if he should say It is pure of it selfe but if there be any thing added unto it or mixed with it it detracts from the excellency of it for indeed the word is the purest thing in the world all Arts and Sciences and knowledge of Philosophy are good for morrall duties but they are corrupt unclean in comparison of the Word and the reason is because these are the works of men now there is no worke of man but it is subject to corruption but the word of God remaines pure therefore examine your selves how you stand affected with the pure word But some will say unto me that eloquence and wit is an ornament unto the word it lets forth the excellency of the word the more therefore if it be such an ornament unto the word then it out to be used otherwaies the excellency of the word will not appeare To this I answer that humane wit and eloquence is so farre from setting forth the excellency of the word as it obscures the excellency of it I say there is no Art Science Tongue Knowledgeor eloquence in the world that hath such excellency in them as the word hath whether you respect the Author God or the Inditer the holy Spirit or the matter of it Christ and his righteousnesse Againe the stile the Spirit uses in setting downe the phrases of the Scripture shewes plainly that it is excellent of it selfe now if any thing bee added unto a thing that is excellent either the thing must bee as excellent or else it detracts from the excellencie of it but there is no man but will confesse that the Word is the most excellent thing in the world therefore it must follow that Eloquence addes not to the excellency of the Word But you will say unto mee May wee not use Eloquence and Science in the Preaching of the Word To this I answer That it is an unseasonable thing I say a thing not seemely that the Word be mixt with humane Eloquence for the pure Word should bee purely delivered and the
because God takes special notice of all thy actions as for dogs and swine as for the actions of unregenerate men he regards them not because his glory is not engaged upon their conversation he expects nothing from them but as for you he takes a particular notice of all your actions speeches and behaviours and therefore you should be marvellous carefull over your hearts Againe looke unto secret sinnes because hee is the searcher of the heart let the feare of God set in order every faculty of your soules to keepe out every sinne every evill thought because hee takes speciall notice of it And that I may the better prevaile with you I will briefly lay downe some Motives to move you to keepe this diligent watch over your hearts The first Motive to move every Christian to continue and grow in heavenly mindednesse is this because by this meanes hee may bee able to doe every good worke 2 Tim. 3. 21. If a man therefore purge himselfe hee shall be a vessell of honour fit for every good worke that is if hee labour to rid his heart of earthly mindednesse he shall have a new life put into him whereby hee shall bee able to performe holy duties in another manner then before Now what is the reason that there is such complaint among Christians that they cannot pray and are so dull and slaggish in the performance of holy duties but because they have not rid their hearts of earthly mindednesse What is the reason that there is so much Preaching and so little practise and so much hearing and so little edifying but because men are earthly minded If they would purge themselves of this earthly mindednesse it is unpossible but that there would bee more spirituall life in them in the performance of spirituall duties Therefore if it were for no other cause but this that you may be inabled unto every good worke and holy dutie and that you may keepe in you your spirituall life feeling and moving labour to keepe thy heart cleane from sinne The second motive to move Christians to grow in heavenly mindednesse is because that by this God is honoured I say it is a glorie to God if thou keepe thy heart cleane Now what man is there that would not willingly glorifie God who stuck not to give Christ for him It is a glorie unto God when the Professors of the Word live a holy life for what is the nature of the Word but to cleanse now when it worketh not this effect in them or at least when it appeares not in them it doth detract from the excellencie of the Word The Apostle layes downe the nature of a true Christian Iam. 1. 21. Pure Religion is this to keepe ones selfe unspotted of the world that is a spotlesse life is that which best beseemes a Christian man that takes upon him the profession of the Gospel and that which brings much glorie unto God is a blamelesse conversation and to this end the Apostle exhorts Let saith he your Conversation be without covetousnesse Heb. 13. 5. as if hee should say an unsatiable desire doth detract from the glorie of God therefore let this move men to be heavenly minded The third Motive to move every Christian to grow in heavenly mindednesse is because hee may prevaile with God in prayer Iam. 5. 16. the Apostle saith that The prayer of a faithfull man availeth much if it bee fervent that is it hath a great force with God for a blessing Now this should bee a marvellous encouragement to keepe the heart cleane in regard of the great necessitie that the Church hath of our prayers and therefore if we would not for ourselves prevaile with God yet in regard of the great need that the Church stands in at this present we should be moved to doe this duty But you will say that wee are but few or that I am but one and how can we be able to prevaile thus with God To this I answer Grant that you be but a few yet a few may doe much good Ezek. 22. 30. speaking of the destruction of Jerusalem I sought saith the Lord for a man to stand in the gappe and there was none Hee speakes there in the singular number if there had beene but one that is but a few they might have prevailed much with God so I say unto you though we be but a few yet if wee keepe our hearts pure wee may doe much with God nay though thou bee but a particular person thou maist prevaile much with God as Moses did for the Children of Israel when a damme is new broken the casting in of a little dirt will hinder the course of water but if it be not holpen in time it will not easily be stopt â—o in time a few may prevent a Judgement nay such a Jâ—dgement as otherwise may destroy a whole land if the heart bee truly sanctified it hath a great force with God Againe a man that would pray if he doe not speake but many times he is forced to send forth sighes and grones unto God this is of great power with God but if hee powre out his heart in voyce it hath a greater force and therefore the Wise-man saith that the words of the righteous are precious that is of great worth with God and therefore let this move men to be heavenly minded HOW TO MORTIFIE FORNICATION Colossians 3. 1. Mortifie therefore your members which are upon the earth Fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is Idolatry HAving handled in generall the Doctrine of Mortification according to the Method of the Apostle I am now come to descend to the considering of particulars as they are laid downe in my Text and would speak of them in the order as they are ranked by the holy Spirit but that the affinity and neerenesse betwixt three of these sinnes namely Fornication Uncleannesse and evill Concupiscence makes me to confound them and promiscuously to mingle them together Let us therefore consider first of the nature of every of these sinnes particularly by themselves and afterward make some use and application to our selves of them altogether The Doctrine that arises in generall from these words is That All Vncleannesse is a thing God would have mortified and quite destroyed out of the hearts that hee would dwell in All filthinesse and uncleannesse is a member of the old man now in such as Christ dwels in the old man is crucified he is dead with Christ now hee that is dead with him is freed from him and againe he that is in the second Adam hath power to mortifie the members of the old man All Gods children must be purified and cleansed from all pollution as the Apostle expressely commands us Ephes. 5. 1. Be ye followers of God as deare children that is be ye like unto God your Father as children resemble their naturall fathers now God is
abstaine in sincerity from sinne hee will abstaine from all sinne The reason why men abstaine from any sinne is either for love of themselves or of God if for love of thy selfe thou doest abstaine from sinne thou wert as good commit all as some If for love of God thou wilt abstaine from all sinnes from little sinnes as well as great sinnes Here may a question be asked why men doe abstaine from murther and Idolatry The answere is because God did forbid it and doth not God forbid also Thou shalt not lust God that doth forbid the one doth forbid the other and for thy further consideration know the holy Spirit of God doth hate every Sinne it doth abandon and hate that heart where these thoughts of lust are nourished Now the heart is the habitation and residence of the holy Ghost wherfore all Sinnes are to be mortified that the holy Ghost may come and dwell there The acts of mortification are chiefely these the Apostle would have us take paines with our hearts men might doe much good unto themselves would they but take paines to consider and ponder their their wayes but when men are carried away with the desire of riches vaine-glory and other inconsiderations no mervaile if it be thus with them If they would but sit alone meditate and reflect their mindes upon what they should doe it would be a great meanes to make them to alter their courses The Apostle when he would have them mortifie these lusts hee would have them consider the meanes how to suppresse them there be strong reasons in the word of God for them Let them search the grounds they have for the committing of those lusts and it will be an effectuall meanes for the mortifying of them If mens judgements were rectified to see their follies they would change their courses and turne the bent of their affections another way I should deliver many things unto you in this kinde concerning mortification to let it be your care that it may worke upon your inward affections that you may make it profitable unto your owne Soules and that you doe let it not passe from you without doing you good The word of God which you heare is not lost it shall certainly doe you hurt if not good it shall harden if it doe not soften It is an ill signe if a tree doe not bud in the spring but to see it without leaves in the Winter is no wonder at all So for any to heare the word of God powerfully preached and not to have good wrought on them by it they have great cause to feare their estates It is this meditating and taking to heart which is the first means I prescribe for mortification We are said secondly to mortifie when we suppresse and keepe downe those lusts if wee keepe them backe from their courses that they doe not bring forth the fruite of Sinne All actions when any Sinne is executed they tend to evill corruptions If wee abstaine from the action of Sinne then it doth kill the very inclination Take any Sinne that a man is naturally enclined unto whether it be the Sinne of uncleanenesse the desire of Riches or whatsoever Custome doth make his lusts to be stronger and so doth adde to the Sinne One light doth shew a thing to be so but more lights doe make it appeare more cleare so there is an addition in Sinne as well as in grace the more they act in Sinne the more they encrease Now when men complaine they know not what to doe they cannot be without their lusts Let them thanke themselves for it in suffering themselves by custome to practise them but by keeping downe the act of Sinne the lusts will evaporate away in time though thy lust be strong and violent at the first yet if thou wilt let it alone from the execution of it it will consume and weare away at the last Therefore keepe downe thy lusts and suppresse them Thirdly to weane these lusts inordinate affections and concupiscences the rectifying of the judgement and applying of right meanes doth mortifie the higher reason Now for to mortifie the lower reason is to turne away the bent of affection on another object If grace be quicke and lively in a man it turnes away the minde from Sinne and the way to weane these lusts is to keepe the minde fixed and bent on better things as temperance chastity and sobriety for all intemperance doth breed lust and then the devill doth take occasion and advantage to worke upon a man but sobrietie and temperance is a great meanes to keepe backe these evill affections Now I proceede to make use of what hath beene formerly delivered concerning these three Sinnes fornication uncleanenesse and evill concupiscence You may remember what hath beene said concerning the greatnesse of the Sinne of uncleanenesse It will follow then if it be so great a Sinne wee should use meanes to be freed from it Those that are guilty of it let them give themselves no rest their eye lids no slumber nor God no rest till they be delivered from the band of this iniquity 1. Sam. 2. 25. Remember what Elie said to his sonnes If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall entreate for him When God doth take in hand to afflict the Creature then it is intollerable man shall finde it to be aâ—terrible thing to fall into the hands of the living GOD. Take an arrowe or a bullet and let it be shot into the body of man it may wound deepely and yet be cured againe but let the head of that arrowe be poysoned or the bullet envenomed then the wound proves deadly and incurable There may be in the body of man many great gashes and deepe wounds and yet be cured but if affliction lyes on the Creature from the wrath of God he is not able to beare it it doth cause him to tremble and his conscience to be terrified within him as wee see by men that are in despaire Now the reason of it is God when he sinites the Creature in his wrath he doth wound the Spirit and as it were doth breake it in sunder as God doth breake the Spirit so he doth sustaine the Spirit but when he doth withdraw himselfe from the creature then the strong holds of the Spirit are gone This is to shew you what a terrible thing it is to fall into the hands of the living God This as it doth belong to all so specially to those that have received the Sacrament this day or before that they make conscience of this Sinne if they doe not they receive it unworthily and he that is guilty of this is guilty of the body and blood of Christ Hee discernes not the Lords body neither doth hee prize it as hee should nor esteeme of the excellencie of it as hee ought Hee discernes not with what reverence hee should come
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
sinne Revel 1. 10. It is said of Iohn That he was ravished in the Spirit as a man locked in armour When the Spirit of God doth possesse the Soule and compasseth it about it keepes it from the wayes of iniquity and causeth an aptnesse to good 1. Tim. 17. For God hath not given us the Spirit of feare but of power of love and of a good and sound minde And the reason why men doe neglect it is because they know not the way to get it They know not the power and efficacie of the Spirit and that is the reason there is so little effect in this businesse Let a man bee left to his owne Spirit and Gods Spirit removed from him hee will lust after all evills Take example of Eliah and Iohn Baptist It is said of Iohn that hee came in the spirit of Eliah which did excell in him Take Eliah and extract that Spirit from him which he had from God and hee would be but as other men Take the deare Saints of God and take but this Spirit from them how would it be with them Even as it was with David when God did but as it were hide himselfe a little while from him into what dangerous Sinnes did hee fall Therefore pray to God that hee would give you his Spirit and that will bee a meanes to mortifie these lusts within you It is the Spirit that doth make difference betweene Man and Man and for the getting of it pray to God earnestly and hee cannot denie you I will name but one place more unto you Acts 2. 38. 39. Repent and be baptized every one of you in the name of Iesus Christ for the remission of Sinnes and you shall receive the gift of the holy Ghost for the promise is unto you and your children and unto all that are a farre off even as many as the Lord our God shall call So that the men which were converted at Peters Sermon did aske What shall wee doe to be saved Hee said Repent and beleeve and yee shall receive the holy Ghost And further addeth The promise is made to you and to your children and you shall be partakers of it Not that the promise of the holy Ghost did belong onely to those that were then present but to all that have beene borne since and are to be borne both of Iew and Gentile to as many as shall call upon the name of the Lord. Therefore doe you now as the Apostles did then when Christ told them hee would send them the Comforter they spent the time in prayers untill they had it So doe you pray earnestly and be instant with God for it and then certainely God cannot denie it you and when you have the Spirit then you will mortifie those lusts and all other Sinnes whatsoever when you have this Spirit of Sobrietie of Temperance of Love of weekenesse of gentlenesse of long suffering The Lord graunt you understanding in what hath beene spoken And so much for this time FINIS HOW TO MORTIFIE inordinate affection COLO 1. 3. 5. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is Idolatry SOme of those earthly members which the Apostle would have us to mortifie we have already handled we are now come to speake of the inordinate affections The greeke word is translated by a double word sometimes passion sometimes affection but it is alone so as the point is cleere That All immoderate affections must be mortified A doctrine that may well bee handled at large it beeing generall and universall an vnlimited word that reacheth unto all particular affections a doctrine that concernes every man Men for the most part when they come into the open view of the world have a certaine composed habit but inwardly are full of inordinate affections It is a Doctrine therefore that searcheth the inward parts the mindes and hearts of men a Doctrine of continuall use for though men presse outward actions yet affections remaine unruled Besides all this a Doctrine of no small difficulty For as there is nothing easier than to wish and desire so there is nothing harder than to order these desires aright For the better handling of the point observe these three things First what Affections are Secondly when they are inordinate Thirdly why they are to be mortified In the first place I must tell you what affections are by affections you must vnderstand all affections and passions whatsoeuer for the better understanding whereof you must know that there are three things in the soule first the faculties which are to the soule as the members to the body Secondly the inclinations of those faculties Thirdly the habits acquired from those inclinations for example the appetite or will is a faculty of the soule and this taken in it selfe is neither good nor evill morally Againe there are the inclinations of that will and these are goodor evill according as the objects that they apprehend are good or evill and lastly the habit is when the soule doth accustome it selfe one way or other the habit is good when the soule is accustomed to good objects in a good manner and the habit is evill when the will accustometh it selfe to evill objects or to good objects in an evill manner It is with the passions as it is with the senses First we have the sense of hearing before we heare and of seeing before we see Then from often hearing or seeing of the same object proceedes an inclination more to one object than to another From that inclination a habit in the sense to turne it selfe with most easinesse and delight upon that object Thus a corrupt habit is bred with us when the mind or wil turnes it selfe often to this or that evill object and so gets agility and nimblene in doing as often doing brings dexteritie to the hands so if the will or appetite have gotten a haunt either to vertues or vices it contracts a habit to it selfe Now to shew you what an affection is we define it thus An affection is an inclination or motion of the Appetite upon the apprehension of good or evill I call it an inclination or motion for it is the bent of the will to this or that thing as for example when we outwardly love feare or desire that is a motion and for the Inclination wee are to know that in man there is a double Appetite the first is sensuall which apprehends things conveied to the senses as to the eye and eare and so is affected to loue feare or grieve this I call the sensuall appetite because it is of objects apprehended by fantasie Secondly there is a rational appetite the object of that is that which the understanding apprehends and from hence proceed affections to riches honor preferment c. the will beeingconversant about it Remember this distinction because of the matter that followerh namely That the appetite is double sensuall
and rationall and affections are placed both in the sensuall as we love feare or desire objects exposed to sense and in the rationall as we love feare or desire the objects which reason apprehendeth Now to draw this generall division into two maine heads Nature hath planted an appetite in the creature to draw to its selfe that which is good and to cast away that which is evill therefore are these affections such as apprehend either good or evill to keepe the one and to expell the other those that apprehend good if they see it and apprehend it they love and desire it and love desires to be united to the thing loved and a desire is a making towards the thing absent when the thing is present we joy in it when it is comming towards us and there be a probability to have it then comes hope in if we bee like to misse of it then comes feare if no probability of attaining then comes in despaire if there be any impediments against reason and right then we are angry at it and this anger is an earnest desire to remove the impediments otherwise if we see reason and justice to the contrary then wee are not properly angry These are the affections that are about good and these are the first kind of affections The 2. sort of affections are those that are about evill as in the former there is love of God so here to turne away from evill is hatred if evill be comming and we be not able to resist it wee feare if we be able to overcome it then are wee bold and confident if we be not able either to overcome or resist the evill we flye from it if it be unavoidably present we grieve at it But to handle them more severally and so to know them as they have reference to good or evill for except wee know them thus it is worth nothing to us There are therefore three sorts of affections naturall carnall and spirituall First naturall these affections arise from nature and tend to naturall objects as for example to desire meate and drinke is naturall but to desire it in excesse is not naturall because the objects of naturall affections are limited by nature namely so much and no more Nature hath certaine measures and extents and limits and those she exceeds not Naturall affections make us but even with beasts Secondly there are carnal affections which are lusts that arise from the corruption of nature and those tend to evill objects or good objects in an evill manner those affections make us worse than the beasts like unto the devill Ioh. 8. 44. You are of your father the divell and his lusts ye will doe that is those that have these lusts are as like the divell as the sonne is like the father those that are bound with these bonds are like him that is they come in a degree to the corruption the Divell hath in a greater degree Thirdly spirituall affections are such as arise from the spirit that is from the renewing part of man and tend to good objects in a holy manner naturall make us no better than beasts carnal than devils spirituall make us better than men like to God having his Image new stampt on us they lift us up above men and make us like to Angels Thus you see the 3. kindes of affections in men We must only answer one question before we go any further the question is this Whether there be no spirituall affections except they proceede from a generall disposition because many men seeme to have good flashes now and then and so seeme to be regenerate I answer no they are not spirituall regenerated affections because these affections in the soule howsoeuer they are good in regard of the Author the holy Ghost that puts them in are not so in regard of the subject man who is yet in corruption and not renewed If a man have never so much skill in Musicke if the instrument bee out of tune the musicke cannot be good so the affections as the spirits suggestions are good but in a carnall man they are as in an instrument out of tune it is true that those flashes make way to Conversion but only when the heart is in tune and in a good frame then are the affections good that is then only effectively good so as to make the heart good and then the fruit wil be good such as God wil accept So much to shew what affections are Now we are to shew when they are inordinate but first know the affectiōs are placed in the soule for the safegard of it that is to give the watch-word that we may repell evill when it is comming those that are about good to open the dores of the soule to let it in and to make out for it if it be wanting as guides that are for the service of the soule to put us on to work and to be more earnest in our actions they bring aptnesse and diligence in doing when they misse these ends then they hinder us in stead of profiting us hurt us in stead of helping us carry us to evill objects in stead of good then they are inordinate either in the manner or the end This premised now that wee may further know them when they are inordinate observe these 2. things First examine them by the rule which is the maine way of triall if they goe besides the rule they are inordinate The first rule is that the objects must be good else the affection is inordinate there must be love of God sorrow for sinne delight in God then it is good but on the contrary to disgrace holinesse to condemne excellency in others to hate that we should cleave to abominate the good wee should imbrace these affections are naught The second rule is the end examine if they take their rise amisse though the object be good yet if the manner be naught they are inordinate now the manner is naught when the end is naught as for example many men desire and seeke for excellency of parts but to what end why for vaine glory not to doe God service This is for a wrong end so zeale is an excellent affection none better but if the end be nought the affection cannot be good Iehu was zealous but hee altogether respected himselfe The third rule is though the object bee right and the end right yet if it exceed the measure the affection is not good Davids love to his children was good and the object good yet hee failed in the measure Moses anger was good yet when he cast the tables out of his hand it was an excesse and defective because exceeding though excellent and commendable in another kind The fourth rule is though the object bee right the end right the measure right yet if the affection be not in order and season that is if it take its wrong place thrust into the roome of another it is a