reject the Word as those Ps 81. 11 12. But my people would not hearken â—o my Voice i. e. the word of God Whereâ—ore I gave them up to their own hearts Lusts God will make those vile in whose eyes â—is Word is vile or any other Ordinance â—f God Rom. 1. 25. Who changed the truth â—f God into a Lie and Worshipped and served â—he Creature more than the Creatour who is â—lessed for ever For this cause God gave â—em up unto vile Affections unnatural Lusts â—nd so in the 23. ver and all this for disâ—onouring God in his Worship If thou â—alt lye like a Logg in the presence of â—od in in such a câ—reless irreverent Bruâ—sh Posture as manifesteth a downright â—ontempt of Gods Worship thou disâ—nourest God in this Worship and God â—ay punish and make thee as vile by thy â—usts and Dishonourable We read of polluting the Sabbath Is 56. 2. â— the Ordinances of God when we alâ—w and indulge our Lusts in the very â—emple of God and Acts of Worship â—r upon the Lords Day follow our Lusts â— do any thing which makes the Lords â—ay vile this may provoke the Lord to â—ave us to pollute our selves But as the Word of God and the Orâ—nances of God duly performed promote Purity so there are other things as contrary to it to be carefully avoided as fearful Temptations and Provokatives to Lusâ— such are lewd Ballads Plays Stories anâ— Lascivious Songs of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom calls them Songs of â— Devils composâ—re which vitiate and coâ—rupt the minds of Youth it being natâ—ral for the Heart and Mind to be wrougâ— upon by those things which are much â— the Mind and the Tongue until they râ—semble and are made Conformable unâ— them as the word to work Purity othâ— things frame the Mind into Wantoâ—ness The last means is Prayer and this I pâ— in the last place because Prayer must gâ— Gods Blessing upon all the other meaâ— Every thing is Sanctifyed by the Word aâ— Prayer The Word put in as bringing â— to the knowledge of Christ in and througâ— whom all things are Blest to us Eph. 1. 3. evâ— our Prayers accepted being offered up â— his Name which the Word teacheth usâ— do but Prayer that especially begs aâ— obtains Gods Blessing Grace to flee thoâ— Evils which may Corrupt us and to prâ—ctise those things attend those Ordinaâ—ces which may purisie us It is not enougâ— to know our Duty our Helps to Vertueâ— and to this of Chastity in particular and our Temptations and Hinderances but if we would have Grace and Strength enabling us to practise accordingly Prayer must procure it But besides Prayer of it self is a special Help in this Case Pray â—hat ye enter not into Temptation Mat. 26. 41. that ye be not drawn away of your own Lusts â—nd enticed and allured with the pleasure of this Sitâ— For then are you Tempted as St. James 1. Prayer is an excellent fence and preservative against this Temptation â—nd therefore David Prays Make me a clean Heart O God Ps 51. 10. and keep thy Servant back from presumptuous Sins then shall â— be undefiled and innocent from the great ofâ—ence in the Church Translation of the Psalms However Davids great Offence was his Adultery with Bathshcba that cauâ—ed the Murther of Vriah her Husband A Praying Christian may plead thus with God It is for thine Honour to kill â—very Corruption It is thy work to Sanâ—tifie and Purifie our Hearts Christ gave himself for that end to redeem us from all â—niquity and purify to himself a peculiar peoâ—le zealous of good works or that we may â—eny our selves and do Violence to our corrupt Nature Crucifying the Flesh with the Affections and Lusts thereof Mortifying our Members Fornication Vncleanness inodinate Affection c. That our Bodies mâ— be pure and undefiled Members of Christ and not the Members of an Harlot Thâ— our Bodies may be preserved evermâ— chast and uncorrupt Temples fit for tâ— Holy Ghost to dwell in That we may scape the pollutions which are in the Worâ— through Lust and adorn that pure and uâ— defiled Religion which we profess O Make us clean Hearts O God and renâ— right Spirits within us that we may remeâ—ber our own evil ways and our doings that we not good and loath our selves in our own sigâ— for our Iniquities and our Abominations Tâ— is very fit to bring us to Repentance eâ— for a Personal use or in behalf of the Nâ—tion And for young persons that thâ— may have Grace to fleÌ„e Youthful Lust And to follow after Righteousness Faith Câ—rity calling upon the Lord out of a pure Heaâ— Prayer is a drawing nigh to God Aâ— God draws nigh to us with his Grace aâ— Spirit when we draw nigh to him he nigh at hand ready to help us but â— stand at a great distance from God looks upon us too as a far off when â— make no Conscience of this duty of Praâ—er When we absent our selves from tâ— Throne of Grace and are not seen wiâ— God in Secret then God hides his Face from us and upon Gods withdrawing and deserting our Spiritual Enemies are present the Flesh and the Devil and the Alâ—urements of the World they Tempt Atâ—ack and prosper How others find it I â—annot tell but I am sure I find that the Devil is busie with me whenevâ—r I neglect Prayer some evil thoughts or other he â—ollows me with but then my Heart is â—ure when I am most constant in Duty â—nd keep closest to God in Prayer which God never appointed in Vain but as a means and a very choice means to fetch â—n Grace and help against the World the Flesh and the Devil But I think it is imâ—ossible for those Christians to have pure Hearts or good quiet Consciences who â—ive in the neglect of daily Prayer We â—all find our selves strong in the Lord and â—he power of his Might or his Almighty â—ower engaged for us when we give God â—is due in Prayer and then our Lusts will â—e weak But when we neglect prayer â—e are weak our strength is gone our supâ—ort and our props drawn from under us â—nd nothing left to bear us up and keep â—s from falling It is Gods usual course â—hen People for a long time leave God in â—ot Praying or Reading c. and doing the good they shall do in Religion not oâ—ly to with hold his further Grace bâ— to withdraw the present measure and leaâ— them first to Temptations that they mâ— awaken them and if they amend noâ— then to fall under them doing those Wicâ—ednesses and Abominations which shall bâ— bitterness to them in the latter end Whâ— Sin or the love to your Lusts work oâ— Prayer then you may Sin on in a courâ— of Sinning until you be hardned in Sin and past Feeling or Remorse for Sin Bâ— if you hold on in Prayer which should â— a mighty Encouragement unto you yoâ— will weaken Sin even strong Lusts
set on fire with every spark of temptation Next comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil Concupiscence to be considered taken sometimes for Original sin and the corruption of our natures our inherent Lusts as Rom. 7. and the 7th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had not known Lust unless the Law had said Thou shalt not covet coveting there in the 10th Commandment comprehending all those irregular Appetites and evil Desires which proceed from that Lust within which is set as the Fountain of Iniquity especially of uncleanness and so in St. James ch 1. 14. the word is translated Lust there and Concupiscence according to the original of the word being a Latin word signifies more especially Conjunctionis appetitus a desire to be together or a desire after carnal copulation and in this latter sence shall I use the word for the Lust of uncleanness the internal corruption of this sort The Original Impurity of our hearts or naughtiness that is in them naturally that gives birth and being to evil motions and is as the Mother-sin to them the Lust which conceiveth them when tempting objects present themselves or upon the reading or hearing of any lascivious speeches or in the heat of Summer or upon sundry other occasions and sometimes they are suggestions of Satan These are of two sorts either filthy Thoughts and Imaginations concerning uncleanness in the Acts of it or the Circumstances or those things which have any concern therein or relation to them whatever may stir up Lust in us these must be mortified we must reject them at the first motion cast them out as soon as Satan casts them in turn away from those objects which present these corrupting fancies to us take off our thoughts and fix them upon somewhat else fall into discourse when you have company with you and divert your self some way or other to chase away these Imps of the unclean Spirit or if you are alone with some place of Scripture or with a Prayer in this time of Temptation if they be very urgent and powerful and pressing upon you for then Satan he is in them working and setting them home Next come actual Desires or Lusts not only after Whoredom or Adultery but all lascivious touches or the company of such persons or after their wanton Wit or any of those things which afford entertainment to the Lusts of men I distinguish these latter evil Desires as arising from the will from evil thoughts belonging to the mind a thinking faculty To mortifie these desires First By a contrary desire and endeavour to serve God with a pure heart here and with the pure in heart to see God and enjoy him for ever hereafter if this desire were but strong and vehement if this desire were but rooted and settled in the heart and that betimes or indeed if the heart were but seasoned with grace it would work out unchast desires or bring them under in subjection of the flesh to the Spirit Next when the heart is purged to desire Spiritual things above the pleasures of sin refer it to God desire of God to choose for thee a single or a Married life as shall be foreseen in his Wisdom to be most for his Glory and thine Eternal Salvation this should be every ones desire that hath the gift of Continency if you have not that gift and cannot attain it you must desire after Marriage to quench the burning and flaming of Lust inwardly though it never come to action and thou must beg of God that blessing pleading before him that thou dost not desire Marriage for any false ends of Riches Honours or to Indulge thy Lust and Brutish Sensuality but as 1 Cor. 7. 2. a Remedy against Fornication to subdue thy Lusts and keep thee from any sinful effects of them that thou mayst serve God with a more pure Heart and that 't is for the Salvation of thy Soul which thou fearest is endangered by thy Lusts that thou desirest it or for the begetting of Children to be brought up in the fear of the Lord and seriously promise or resolve with Gods Assistance upon the Religious Education of thy Children which God shall give thee in a married Estate and then thou hast reason to hope God will give thee thy Request and pray for such an one as may be an help to thee Heavenwards begging of God in the mean time Repentance for thy past Sins and Grace to preserve thee for the time to come As for those that are Married their desires must be towards their Husband as Gen. 3. 16. and the Husbands towards his Wife and be confined within the Bonds of Matrimony But if these evil Motions and Suggestions of the Mind and of the will be not rejected and mortifyed they will be entertained with Complacency and Delight they will be hugg'd and cherished as the darlings and the dearly beloved the sweet and delicious danties of the Soul and so corrupt the Heart and Affections there will be a pleasing our selves too in the Fancy of lust a good liking and a friendliness unto it and as he whose delight is in the Law of the Lord in his Law is said to Meditate Day and Night Psal 1. 2. so on the same account of our delight in these things they will be our Meditation Day and Night When Sleep departeth from us in the Night and our rest faileth us this will insinuate it self into our Minds and fill up our thoughts and perhaps our former Sins return upon us with a contemplative uncleanness and we fetch over our old Sins with all the pleasure that was enjoyed in them chewing upon the sweetness of those Sins as Aholibah Ezek. 23. 19 calling to remembrance the days of her Youth and v. 21. the lewdness of thy Youth is said to have multiplyed her Whoredoms by so doing instead of a Serious and Penitent reflection on them with great regret and grief of mind and loathing our selves for all our Abominations Thus to repeat our Sins must needs be an hainous Provocation bring a double guilt upon us and put us farther from Repentance than before if not bind up the punishment of those Sins upon us and Seal them under Impenitency unto the Judgment of the grea◠Day Our love then which we naturally bea◠our lusts must be turned into hatred an◠Sin must be bitter for sweet with as muc◠or more bitterness than ever we delighte◠in it such a remorse for this sweet Morse◠as estrangeth our Affections from our ow◠Iniquity argueth indeed that we have gained the point in Mortification But because there is a further step in this evi◠Concupiscence as the Original sending out its evil Motions and then the Complacency or Delight when it once becomes habitual and evil thoughts and unchast desires to settle and lodge in the Soul and make their Abode in it as they will if they find such a welcom and Entertainment in the Soul and if the Affections be carryed out after them then the will
your selves from the sins of Sodom according to those words Ye Rulers of Sodom Ye people of Gomorrha and verse 21 How is the faithful City become an Harlot may be compared with that before be literally understood and argue their guilt even in this kind Further the 2 Tim. â— 22. Flee also youthful Lusts but follow Righteousness Faith Charity Peace with them that call on the Lord out of a pure heart the words import as if none did follow after Righteousness but such as call on the Lord out of a pure heart others are not mentioned in the number nor their Services of any account not accepted as the works of Righteousness If I regard Iniquity in my heart the Lord will not hear my prayers saith David David was an Holy man God himself gave him that Testimony yet while his Lusts remained unmortified after his Adultery with Bathsheba and like enough some time before it his Prayers were not heard it is plain enough by that instance of his Murther of Vriah adding Sin unto Sin If his Prayers had been heard as no doubt but he did pray in the Interim between the Adultery committed and the Prophet Nathans reproof of him by the Parable God would never have left him to fall further not into so crying a Sin as the Murther of the Husband This seems too to have been the case of Solomon while his lusts remained unmortified as during his many Wives all his religious performances availed little or nothing as 1 Kings 11. where you find him drawn away by his Women to Idolatry in the 4th verse it is said his Wives turned away his heart after other Gods building high places for their Idols Even thus it is with Good men while their lusts remain unmortified their Services remain unaccepted In Malachi 2. 13. ye read of those that covered the Altar of the Lord with tears with weeping and with crying out but the Lord regarded not their offering nor received it with good will at their hands yet they said Wherefore Answered because they dealt treacherously with the Wife of your youth vers 1â— explaineth it the Lord saith that he hateth putting away This I urge in no wise as anâ— argument against prayer and other duties as if people should cease to pray and leave serving God because of the naughtiness of their hearts for that were running farther and farther from God and that grace which should reform and better them But only for this end that people should pray more and even turn the chief force of their prayers against their Lusts and labour more to bring their Lusts in subjection that so nothing remain to hinder their prayers from being heard or to defile and pollute their Services Third Argument for Mortification Unmortified lusts argue a man to be dead in Grace such as remain unsubdued when constant and permanent and not only temporary as in good men Titus 3. 3. For we our selves also were sometime foolish disobedient serving divers Lusts and pleasures sometime that is in their unregenerate Estate 1 Tim. 5. 6. She that liveth in pleasure is dead while she liveth even as those 2 Tim. 3. 4. Who were lovers of pleasures more than lovers of â—od And those Eph. 2. 1 2 3. before they were quickned or received the spirit of Life from God were â—ead in trespasses and sins dead as to the â—piritual Life the life of Gaace which â—â— the most sad and deplorable kind of death they are said to have had theâ— Conversation in the lusts of their Flesh fulfilling the desires of the Flesh and of the mind and were by nature or their corruption of nature since sin and the fall children of wrath even as others all others are while they walk in the lusts of the flesh Rom. 8. 13. If ye live after the flesh ye shall dye stand Condemned by the word of God and adjudged to eternal death But if ye through the spirit do mortisie the deeds of the body ye shall live When any of Pythagoras his Scholars had degenerated in their Morals from the sober modest and vertuous precepts of their Master and let themselves loose to all kind of Vice and brutish sensuality there was set a Bier as for dead mens Corps in his Room to signifie that the man was dead though the Beast was alive Among those that were invited to the Gospel Feast Luke 14. 20. you find one made his excuse he had Married a Wife and could not come not come and serve God in his Ordinances or at least not heartily his heart was after his Lusts Not to be so taken as if a Married State were inconsistent with Religion or that they did ill in Marrying which is an Ordinance of God but the laying Religion aside then as if it were not a time for Religion and indulging their Lusts and giving themselves up to their Marriage pleasure without any regard to God for to serve him which must be our main business in every estate of Life Fourth Argument for Mortification of our Lusts Because we vowed to God and Covenanted in our Baptism to renounce the sinful lusts of the Flesh The Devil the World and the Flesh are the enemies of our Salvation mentioned in our Church Catechism and in holy Scripture as Eph. 2. 2 3. St. James ch 1. 4. Lusts are said to War in our Members and in 1 Epist of Peter c. 2. 11. Abstain from fleshly Lusts which War against the Soul and the Soul must War against them for ever renouncing all the sinful lusts of the Flesh that is disowning rejecting them their motions and temptations with an hatred and abhorrence of them in our hearts or at least such a dislike of them as may prevail against them Now if Covenants made in worldly matters as Bonds and Leases bind their Heirs and Successours even the Children yet unborn so in Spirituals when Parents Covenant for their Children in Baptism desiring it for their Children and procuring others as Sureties to be bound with them for the greater assurance of the Childrens Religious Education and performance of the Covenant Duties and Conditions no doubt but it binds them as much in Spirituals to stand to and perform the Religious as well as the Civil Contracts and Covenants And he is Perjur'd who breaks this solemn Vow and Covenant that lives at peace and at friendship with the World or the Flesh loving his Lusts without that hatred and enmity which he is bound to by Baptism to strive and struggle with them for the Mastery to Watch and Pray and use all good and holy means for their Mortification and so long as ye hold out this good fight of Faith resisting this Spiritual Enemy and praying against your Lusts so long you keep your ground and quit your selves like men and are Conquerours if you are not Conquered though you may not have that full Victory that triumphant satisfaction in your Spirit and that inward peace which some others have But if once they
and consequently the punishment diuturnum and beyond that aeternum not only long but Eternity long Thirdly Consider how unlike this is to the Purity of the Primitive Christians instead of finding pleasure and being drawn to Sin under that Notion they looked upon it as one of the severest punishments to be prostituted and exposed to the Lusts of Men by Rudeness and Violence This Tertullian urgeth in the close of his Apology c. ult p. 40. While you choose to Condemn a Woman that is a Christian to the Stews then to the Lyons ad Lenonem quam ad Leonem you plainly confess that the Violation of Chastity is accounted by us an heavier penalty than any punishment or kind of death which you can inflict upon us St. Hierom relates an eminent instance hereof Vita Paul Eremit Tom. 1. p. 237. In the Decian Persecution a young Man a Christian in the Flower and Beauty of his Age was carried into a Garden that had â—â— things conspiring to make it a place for Pleasure and Delight being laid upon a Bed of Down and fastned to it with silken Cords the Company withdrawing a Beautiful Strumpet was sent in to him who caressing him and treating him with all the Arts of wantonness not consisting with modesty to name the young Man finding the Temptation beginning to prevail presently bit off his Tongue and spit it in her face as she attempted to kiss him Origen at Athens when put to this unhappy choice either to Sacrifice to Idols or suffer his chast Body to be defiled with a filthy Aethiopian chose rather to commit Idolatry than Fortification though that too was rather his enemies Act than his own they thrusting the Frankincense into his Hand and haling him up to the Altar For which Fact or the scandal of the report he was Excommunicated and Disowned by the Christians However this showed his Abhorrence of Uncleanness c. Oh! Then flee from and fear the killing smiles and flattering Lust dally not parly not with them least the deceitful and tempting pleasure of this Sin beguile and corrupt thee Give not place to the Devil while he is feeding thine imagination with the pleasures of the Flesh and perswading thee to tast of his sweet Dish Resist the Devil and then he will flee from you Principiis obsta is a good Rule in this case stop Sin in its first onset then it is weakest but gets ground and gathers strength as you give way to it and entertain it in its motions The pleasure of this Sin to a considering Man must needs be inconsiderable such as commonly all things considered even in this Life brings more grief and disquietment than Satisfaction Such pleasure as we shall be more Spiritual and better without it than with it and such pleasure as to be sure will be bitterness in the latter end Alas wee look upon Sin only in its specious posture coming towards us Fair and Beautiful to behold in a goodly dress recommending it self to us with Profit Pleasure Honour or the like Allurements but could we see the hinder parts of Sin it would appear like the Father of it the Devil when he is taking his leave and Vanishing ugly and Deformed When Sin is going from us after the Commission of it it is black and Melancholly hanging down its head with Sorrow or hiding its Face for Shame or Fear or like those that gnawed their Tongues for pain or with gnashing of Teeth for very madness and Vexation of Spirit with Scorpion stings at the tail of it to Torment the Sinner and the Fire burning towards him to come at him and catch him within its flames This sight indeed would cool the Sinners Courage and make Men flee from Sin as from a Serpent Again some there are to whom this Sin holds forth its two fair Breasts of Profit as well as Pleasure to allure them within its Embraces These are chiefly of the other Sex Those who keep publick Houses and so the keeping of a naughty Woman brings custom to the House and they say encreaseth their Trade and those who are kept as Misses to great persons and I suppose look upon themselves to have attained great Preferment besides those that prostitute themselves to the Lusts of any comers in a common promiscuous manner perhaps making a Trade of this Sin and getting their Maintenance this way Other some perhaps by promiscuous Lusts to hinder Conception and so for prevention of more Children and to save the charge and cost that is required in the feeding and cloathing and portioning of them To which I answer First how vile a thing is it to let out themselves to hire to fell as it were their Souls for the possession of the Devil that unclean Spirit and their Bodies to the filthy Lusts of Men. O shame upon those that renounced the World Worldly gain so far as Sinful the Flesh and the Devil thus shamefully to Apostatize How near doth their Sin approach to that wicked Ahab who sold himself to work wickedness and hath it set as a Brand or Mark of Infamy upon him and whose Sin was so notoriously great that it could not be cleansed without the Destruction of his Family Secondly Others there are that find this a very Chargeable Sin putting them to the charge first of a Treat or Entettainment then for the Act of Naughtiness and a third charge many times for the Cure after it The keeping of lewd Women and providing portions for their base Brood Adulterous issue hath wasted great Estates and been the ruine of many Families or at least what vast expences hath it put many to so that what the one party gets the other loseth and more besides Even some among the other Sex have been losers in this World sometimes by Marrying such as were too well known by them before in the days of their first Husband and who hath spent all and brought them to Poverty or if of meaner Rank by getting such a noisome Distemper as hath made them abhorred by all that none would imploy them for a livelyhood none Receive or Entertain them or which made them unfit for work or so weakned and impaired their strength that they could do but little when their old Age came upon them or their Trade failed Thirdly All such Gain as is gotten in this manner is accursed it will defile the rest of your Substance even contrary to what is said of Alms Give Alms of such things as ye have and behold all things are clean unto you that is cleansed from Sin Sanctifyed Blessed so as not only to have them with Gods leave but with his Love But such filthy lucre in the literal downright Sense of the words will make all polluted and unclean all under the curse if such gain at the last will not be separated from the rest even the clean from the unclean When did you ever know any enrich a Family by this means with an abiding Wealth Is it not likely
been ensnared and captivated and ruined Soul and Body for ever This hath been the undoing of thousands and hath made them a grief to their Father and a shame to her that bore them Christians are out of Gods way and consequently out of Gods Protection while they are in such bad Company fall they may and that foully too And many a Young Maiden or Young Woman more innocently minded by the temptations and continued solicitations of lewd Persons whose Company they delighted in have been robbed of Modesty and Chastity at once And when once they have transgress'd they have thought there was no other way of saving their Credit but by multiplying their Whoredoms in a promiscuous Concubitus whereby they think to hide their shame from the World as if they had not sinned after the way of an Adulterous Woman that wipeth her mouth and saith I have done none ill And thus it comes to pass that those who at first had some modesty in sinning and sense of shame in so doing and were fain as it were to offer Violence to their bashfulness yet in time come to grow bold in sin and from being tempted fall to tempting and soliciting others and make a trade of sin sinning their souls into desparation or an utter hardness and impenitency of Heart Improve all the Ordinances of God to this end to the Mortification of your Lusts I shall begin with Baptism You know we are all born in sin polluted and unclean as Job 25 4. How can he be clean that is born of a Woman Ch. 14. 4. Who can bring a clean thing out of an unclean But Baptism is an Ordinance for washing and cleansing us Souls and Bodies from this natural pollution and defilement by sin Christ is said Eph. 5. 26. to cleanse his Church by the washing of Water c. that is by Baptism and the Blood of Jesus Christ which cleanseth from all sin St. John 1 Ep. 7 vers latter part of the Verse As Water applyed to the Body is of a cleanâ—sing nature to wash away Spots and Stains so the Blood of Christ signified by the Water in Baptism this Blood of Christ in its spiritual and gracious Effects is of great power and efficacy for cleansing the Soul â—rom Sin And if Naamans washing in Jorâ—dan because it was Gods own Command was blessed to the curing and cleansing him from his Leprosie how much more â—hall the Blood of Christ the eternal Son of God and as Zech. 13. 1. the Fountain openâ—d for sin and uncleanness who through the â—ternal Spirit offered himself without spot to God I say this Blood of Christ through the Power of God working with it in his Ordinance purge our Hearts and Consciences from dead works to serve the living God Heb. 9. 14. and that Service out of a pure Heart Then there is as hath been shewed a power in Baptism towards the washing away of sin and cleansing the Soul from sin 1. To washing away the Guilt or Stain that Sin leaves behind it upon the Soul even for a long time after the Commission of it Acts 2. 38. Repent and be Baptizeâ— every one of you in the Name of Jesus Christ for the Remission of sins Now whensoever any true Penitent labours under the sensâ— of his sins past and finds the guilt lyâ— heavy upon his Conscience or his paâ— sins returning upon him though he be dilâ—gent in the use of the means of Grace anâ— walk with God rather better than before let him know it is a sign that his past siâ— of this kind remain unpardoned anâ— that there yet lacks that particular Râ—pentance and humiliation for those sinâ— though they were committed a lonâ—time ago and sueing out Pardon througâ— the Blood of Christ and the Improvement of our Baptism to that â—ffect whicâ— is Gods Ordinance for washing away of siâ— as Acts 22. 16. said to Paul Arise aâ— be baptized and wash away thy sins Baptism signifying and sealing the Pardon of their sins to those that truly repent Every Ordinance of God hath a greater blessing working along with it than every thing that is not an Ordinance Mr. Calvin excellently improves this Notion in his Institutions in the Part de Baptismo S. 3. Quocunque Baptizemur tempore nos semel in omnem vitam ablui purgari Itaque quoties lapsi fuerimus repetenda erit Baptismi memoria Puritas enim Christi meo oblata est jis tantam qui sub peccatis suis fatigati desolati gemunt ne in desperationem ruant To remember the washing away our sins Now the efficacy of Baptism is not to be tied only to Baptism to keep us from despair for sin in troubles of Conscience in the very instant of Baptism but may be of force afterwards At what time soever a Sinner repenteth of his sins in general and after of any sin in particular that he should find his sins done away through the Blood of Christ and the comfortable sense of Gods Mercy pardoning him sealed unto him in Baptism conditionally upon his Repentance Pardon being conjoyned with Repentance as Acts 3. 19. Repent that your sins may be bloted out with Luke 24. 47. So that the Blood of Christ with Peacâ— and Pardon by it is never applyed to anâ— in their sin but upon their Repentancâ— and Purification from Sin And so as to the power in Baptism tâ— cleanse from the filth of Sin This may bâ— of some force and use afterwards noâ— only monitory to us that as we were washed in Baptism which we know is an Ordinance for cleansing from sin so wâ— should keep our selves Souls and Bodies pure and clean and not return again witâ— the Dog to his Vomit or the Sow that iâ— washed to the wallowing in the mire but thaâ— also afterwards when we come to yearâ— of Discretion by Faith to lay hold oâ— the inward and spiritual Grace of Baptism that we may then find our Soulâ— sanctified and cleansed by the washing oâ— Water or the mystical washing away oâ— Sin of unclean to be made clean and purâ— from the spots and filth of the Flesh This Improvement of Baptism is to be made especially in the Interim between Baptism and that Age that is fit for admission to the Lords Supper Those thaâ— are troubled with youthful lusts thaâ— they may find some Power from this Ordinance for certainly there is a power in every Ordinance and help against this sin a great Power and effectual that cleanseth from natural pollution and this is done in those lusts that shall die after Baptism in a state of Salvation and so clean and holy who are born unclean Because that our natural inclinations are so strong to this Sin therefore it is that our lives are so much stained with it And if Baptism doth cleanse our Natures as when the inward Grace accompanies the outward Sign it certainly doth the efficacy of Baptism must needs be great and the benefit of it being great we must in
all humility seek it of God and in Faith expect it and depend upon God for it Next Ordinance to be improved is the Sacrament of the Lords Supper where we may get some help also against this sin against the guilt of this sin in that Christs Blood was shed for the Remission of sin and so he is said to bear our sin on his own Body on the Tree and Christ dyed for our sins the Lamb of God that taketh away the sins of the world St. John 1. 29. and putting away sin by the sacrifice of himself Christs Death being considered in that Ordinance as an Atonement for Sin Against the Power of Sin you know the Sacrament is a strengthning Ordinance according to that My Flesh is Meat iâ—deed and my Blood is Drink indeed that iâ— Christs Body and Blood being receiveâ— spiritually the taking Christ in his Offices of Prophet Priest and King is â— real nourishment for our Souls spiritâ—al Beings requiring spiritual Food â— Meat and Drink is for our Bodies Eating and drinking is for strengthning thâ— Body and so this spiritual food is hearty food of good nourishment of greaâ— strength I can do â—ll things through Chrisâ— strengthning me saith St. Paul Philip. 4. 13 And in this Ordinance Christ strengtheneth here especially If our Lusts bâ— strong and powerful so be it they havâ— not the Dominion over us for then wâ— are not fit for this Ordinance if we comâ— with unmortified reigning lusts lo herâ— is one that is stronger and is able to binâ— these lusts to overmaster them and keeâ— them under in subjection And thus maâ— a Soul plead with God at this Ordinance or as the Leper Mat. 8. 2. Lord if thoâ— wilt thou canst make me clean and he said I wilâ— be thou clean Lord speak to my Soul thaâ— powerful word and I shall be clean Thoâ— that commandest the tempestuous Winds and they cease the troubled Sea and Water that cast up mire and dirt and they rest command my unruly lusts and they shall be still and not send forth their filthy and polluted imaginations thoughts words or actions to defile my Soul and Body And as we receive Christs Body pure from Sin by an immaculate Conversion that so our sinful Souls and Bodies may be washed and made clean by his Body as â—t was given for our sins and through his most precious Blood and our Bodies continue pure and undefiled Members of Christ and not be made the Members of an Harlot One thing too should not be forgotten that if you have formerly come to this Holy Sacrament with your Lusts and so polluted this Ordinance and defiled the Body and Blood of Christ and made them vile by taking them into your â—ile Bodies unclean loathsome and abominable be sure your Soul be humbled for that and perhaps you will find your Lusts stir before the Sacrament to put you in mind of it and call you to this Humiliation for polluting former Sacraments that nothing may remain to corrupt or hinder the efficacy of the present Sacrament One thing more also in Ministers especially may provoke God to leave them to sins or temptations of this kind when they allow a mix'd Communion of the clean and the unclean not only in the Church but in this Ordinanceâ— A corruption and depravation in the scandalous neglect of Discipline at present which the Holy God disalloweth of anâ— complaineth that his Priests had profancâ— the holy things putting no difference between the holy and the profane the cleaâ— and the unclean Ezek. 22. 26. 1 Cor. 5. 1 â— and the Rubrick before the Communion condemning this practice c. Another Ordinance to be improved iâ— the Word You know the Word is powerful and as in the 119th Psalm v. 9 Wherewithall shall a young man cleanse hiâ— way by taking heed thereto according to thâ— Word Youthful Lusts they are called aâ— if that Age above and beyond all otherâ— were most in danger by these lusts and therefore a Young Man hath great need to cleanse his way to walk in clean paths And how must this be done it is said by taking heed by a due care to walk according to the Word of God Psal 19 8 9. The Commandment of the Lord is pure and the fear of the Lord is clean clean iâ— its effects cleansing the Soul from sin John 15. 3. Now are ye clean through the Word which I have spoken unto you When you hear the Word of God preached for Mortification of Lust Purity of Heart â—r the like take diligent heed to that word especially for that is a proper Word a suitable word for your Soul And â—f your own Parish Minister do not preach â—pon such subjects or very little and â—ery seldom preach against this reigning â—n if you hear upon enquiry of Texts of â—ny other Minister that preacheth near â—ou on this point go hear him for one Lords day or two for God works most with the Word preached and that Word which is preached is most proper powâ—rful too when it touches your conditiâ—n most and comes home to your beloâ—ed Lust Besides this there is another way of â—mproving the Word of God to very â—reat Advantage and that by treasuring â—p such places of Scripture as suit most â—ith the case of your Soul as in this partiâ—lar such places of Scripture Psal 119. â— Wherewithal shall a young man or maid â—eanse his way c. and 2 Tim. 2. 22. Flee so youthful lusts but follow righteousness â—ith charity with them that call on the Lord â—t of a pure heart Coloss 3. 5 6. Mortifie â—erefore your Members which are upon Earth â—ornication Vncleanness inordinate affectiâ— evil concupisence c. For which things sake the Wrath of God cometh on the Chiâ—dren of Disobedience But Mat. 5. 8. Bleâ—sed are the pure in Heart for they shall sâ— God And 1 Ep. of St. John 3. 3. Eveâ— one that hath this hope in him purifieth himseâ— even as he is pure Create in me a clean Heaâ— O God c. Ps 51. 10. Lord if thou wiâ— thou canst make me clean with Ezek. 37. 3â— Then shall ye remember your own evil wâ— and your doings which were not good and shâ— loath your selves in your own sight for yoâ— Iniquities and for your Abominations â— bring you to Repentance These and the like places of Scripturâ— being often Repeated in your Mind eveâ— day or in the time of Temptation wâ— be of great use to charm your Lusts aâ— lay them asleep to cleanse the young Mâ— way If the Devil at the rehearsal â— some words serviceable to the black Aâ— Charms people how much rather do yâ— think that the Holy Spirit will work wâ— the Word inspired by him And wâ— should it not be as powerfully and effecâ—ally as the Devil doth in his Charâ— Works if you be as much devoted God and as skilful in the word of Riâ—teousness as they are in the Devils Aâ— and devoted unto him But if we
work you off from Prayer and you cannot pray against them or no otherwise than St. Austin before his Conversion Domine da castitatem da Continentiam sed non modo Lord give me Chastity give me Continence but not now If people are loth that God should hear their prayers but if they pray really and the heart truly desire what they pray for so long it looks well and no longer or if a man means to make a Truce or Cessation of Arms and Hostility for any time during the heat of Summer or the presence and Company of this or that beloved Body he throws away his Weapons he yields and is overcome and if he live in a continual Peace and League with them and do not recover himself and renew his Spiritual Warfare he is utterly lost and undone for ever Fifth Argument We must Mortify our Lusts or if you will lustful Members according to the literal sence of the words because our Bodies are Members of Christ and this Argument the Holy Ghost urgeth 1 Cor. 6. 15. Know ye not that your bodies are the Members of Christ Shall I then take the Members of Christ and make them Members of an Harlot God forbid I must snew in what sence our Bodies are the Members of Christ and then how that argues for Mortification of our Lusts Christ and Christiâ—ns are one Body one Spiritually as 1 Cor. 6. 17. and Eph. 1. 22 23. Christ is said to be head over all things to his Church which is his Body c. Christ the Head and Fountain of Spiritual Life Sense and Motion and Christians Members of that Body influenced acted and enlivened by one and the self-same Spirit which Christ received without measure or infinitely in perfection that so he might abundantly communicate it to his Members enabling them to mortisie the evil Concupiscence in their hearts and the Lusts of the Flesh that Flesh and Blood or Bodies of Sin which they carry about them Now since there is such a Spiritual Union between Christ and us and we are taken into such a near Relation unto Christ as Members in that Mystical body whereof he is the Head of Influence should not the Members bear a Conformity to their Head If he was pure even to perfection ought not we to resemble him in that Purity by a Mortification of Uncleanness And as it is in the Marriage Office Keep your selves undefiled Members of Christ's body Again Our Bodies are Members of Christ as they are Members of the same Flesh and Blood or bodies of the same kind with that which Christ â—ook upon him in the days of his Flesh as it is expressed Hebr. 5. 7. Chap. 2. 14. For as much then as the Children are partakers of Flesh and Blood he also took part oâ— the same and so exalted our Nature above the nature of Angels by assuming it and uniting it to his Divine Nature He was God-man or God manifest in the Flesh 1 Tim. 3. 16. And thus he honoured it in the highest Nature and made it adorable in that Hypostatical Union with the Divine Nature Again He honoured it by the Purity of his immaculate Conception through the power of the Holy Ghost and not after the ordinary manner of men in their fallen and corrupt State by a sinful Generation and by the pure manner of his Birth of a Virgin undefiled and free and pure from men The force of this Argument consists herein If Christ so highly exalted our Nature above that of Angels shall we abase it to the Beasts that perish by living to sense and the sinful cravings of the Flesh Shall we make that Flesh vile by our Lusts and so contemtptible which the Son of God made Venerable by his Incarnation and which is glorified in Christ as in Capite and which we expect hereafter to be made like unto Christ's glorious Body Can we expect this corruptible subject to corruption in the worst sence of the words should put on incorruption unless it put off all its corrupt Lusts before it dyes on this side the grave that so it might be sit for that Inheritance which is incorruptible undefiled c. Sixth Argument for Mortification of our Members or Lusts Because our Bodies are Temples of the Holy Ghost which is in you which ye have of God Our Souls and Bodies were Dedicated to God the Father Son and Holy Ghost in our Baptism and thereby Consecrated and become Holy even Temples of the Holy Ghost through his gracious presence and Inhabitation But by Lust these Temples are polluted and profaned and become the Habitation of Devils and the hold of every foul Spirit and a Cage of every unclean and hateful Bird as it is prophesied of spiritual Babylon Rev. 18. 2. Conceive we of Mens Lusts flying up and down in their Minds and Imaginations as Birds do in the Air or shut up in their Hearts as Birds are cooped up in a Cage ready to fly out upon opportunity and break loose as the Lusts of Mens hearts are almost upon every Occasion and Temptation You have heard in time of our Domestical Wars of turning Churches into Stables and polluting them but it is to turâ— these Temples of the Holy Ghost into worse than Stables if we prostitute them to our vile lusts You read in Eph. 4. 29 30. a Caution Let no Corrupt Communication proceed out of your Mouth and it follows in the next verse And Grieve not the holy Spirit noting to us that the pure and holy Spirit of God is grieved afflicted and as it were made sad by naughtiness of our discourse thoughts or actions and so provoked to withdraw from us and to leave us The most nasty Kennels or Gutters and Sinks that receive the filth and off scouring of things the very Excrements themselves and the worst dunghils are not such an Annoyance and Offence unto us as our vile Lusts and corrupt Affections are to the Holy Spirit of God these are more loathsom and a greater Abomination unto him than the most stinking unsavoury smells are unto us The last Argument shall be taken from the tremendous Judgments that the Lord hath Denounced and Inflicted on Sinners in this sort Heb. 13. 4. Whoremongers and Adulterers God will Judge and that severely too punishing them commonly in this World and in the World to come Gen. 6. 2 3. shows you that it had an hand in drowning the World When the Sons of God that is the holy Seed of Seths Race saw the Daughters of Men wicked Men and the Children like the Parents wicked too according to the sence of the words that they were fair they took them to Wives their Lusts within was smitten with the others Beauty and betrayed them to that graceless Match then it soon follows even in the next verse My Spirit shall not always strive with Man and after it The wickedness of Man was great in the Earth and it repented the Lord that he had made Man And the Lord