Sins Overthrow, Part 2
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 Doctr.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 Ephes. 5. 1.God as deare children: that is, be ye like unto God your Father, as children resemble their naturall fathers; now God is pure and holy, therefore must ye bee so also: and then it followes, vers. 3. But fornication, and all uncleannesse, or covetousnesse, let it not be once named amongst you, as becommeth Saints: that is, let all such filthinesse be so farre from you, as never any mention be made of it amongst you; if it should by chance enter into your thoughts, be sure to kill it there, let it not come no farther, never to the naming of it: As it becommeth Saints; that is, holy ones, Gods children and peculiar people, it were unbecomming, and a great shame to them to be uncleane, to be unlike God their Father, who is holy. In like manner, hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7. 1. that is, Let us purifie our harts from the corruption of lust and concupiscence which is therein, striving to make perfect our holinesse in the feare of the Lord; and so 1 Th. 4. 3, 4, 5.more fully also in 1 Thes. 4. 3 4, 5. he sets downe the particular uncleannesses should be abstained from, and mentions two of the very same spoken of in my Text, namely, Fornication, and lust of concupiscence the words are (for they are worthy your marking) This is the will of God even your sanctification, that you should abstaine from fornication: that every one of you should know how to possesse his vessell in sanctification and honour, not in the lust of concupiscence, &c. and therfore we ought to m…rtifie and destroy all the filthinesse that is in our hearts, if wee would bee accounted Gods children, and have his Spirit to dwell in vsus.
But that for the generall: we come to particulars, and will speake of the first sinne that is named in the Text, Fornication: whence the poynt of Doctrine is this, That
Fornication is one of the sins that are here to be mortified.Doct. 2.
Fornication is a sinne betweene two single persons, Fornication what a grievous sinne.and in that it differs from Adultery: and although it be not altogether so haynous as Adultery, because by it the Covenant of God is not violated as by the other spoken of, Prov. 2. 17. neither finde wee the punishment absolutely to bee death, yet it is a Pro. 2. 17.grievous sinne, and to bee feared, in that it subjects those men that are guilty of it, to the curse of God and damnation: for the Apostle saith 1 Cor. 6. 9. No fornicator shall enter into the kingdome of heaven; It deprives 1 Cor. 6. 9.a man of happinesse, banishes him out of Gods kingdome into the dominion of the Devill, and territories of hell, never to bee exempted from the intolerable torments of Gods eternal vengeance. But to lay open the haynousnesse of this sinne, wee will consider these foure things:
First, the sinfulnesse
Secondly, the punishment
Thirdly, the danger
Fourthly, the deceitfulnesse
of it.
First, the sinfulnesse of this sinne of Fornication appeares 1 The sinfulnes of fornication.first in great contrariety that it hath with Gods Spirit, more than all other sinnes. Betwixt Gods Spirit and every sinne, there is a certaine contrariety 1and repugnancy, as in nature we know there is betwixt heat and cold; now in all contraries an intense degree is more repugnant than a remisse, as an intense heat is more contrary than an heat in a lesse degree; so it is with Gods Spirit and this sinne, they are contrary in an intense degree, and therefore most repugnant unto; for the Spirit delights in holinesse, and this sinne in nothing but filthinesse; that is pure and undefiled, but this hath a great deformity in it, and therefore consequently must needs bee odious in his eyes. Besides, this is contrary to our calling, as the Apostle saith, 1 Thes. 4. 7. For God hath 1 Thes. 4. 7.not called us unto uncleannesse, but unto holinesse.
Againe, it causes a great elongation from God, it 2makes a strangenesse betwixt God and us; all sinne is an aversion from God, it turnes a man quite away from him, but this sinne more than any other, it is more delighted in, wee have a greater delight in the acting of this sinne than in any other, and therefore it is a most grievous sinne.
Furthermore, the greatnesse of this sinne appeares, in that it is commonly a punishment of other sinnes; according to that of the Apostle, Rom. 1. 21. and 24. Rom. 1. 21. 24.compared together, where he saith, Because that when they knew God, they glorified him not as God, neither were thankefull, but became vaine in their imaginations, &c. wherefore God also gave them up to uncleannesse, through the lusts of their owne hearts, to dishonor their owne bodies betweene themselves. To the same purpose is that of the Preacher, Eccles. 7. 26. where speaking of the entising Eccles. 7. 26.woman, whose heart is snares and nets, &c. hee saith, Who so pleaseth God shall escape from her, but the sinner shall be taken by her: that is, whosoever committeth sinne shall in this be punished, that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman. So also, Prov. 22. 14. The mouth of strangewomen is a deepe pit, he that is abhorred of the Lord Prov. 22. 14.shall fall therein: Now all sinne of this kind, and consequently sinners, are abhorred of the Lord, and therfore hee will punish them in letting them tumble into this deepe pit of strange women here, and hereafter without repentance into the bottomlesse pit of everlasting destruction: As long as the Lord lookes for any fruit of any man, hee keepes him from this pit; but such as notwithstanding all his watering, pruning, and dressing, will bring forth no fruit, with those the Lord is angry, they shall fall into it. Now as in a ladder, or any thing that hath steps to ascend and descend by, that stayer unto which another leads, must needs be higher than the rest; so in sinne, that sinne unto which other lead, as to a punishment, must needs bee greater, and of an higher nature than the other: and therefore this sinne is a most grievous sinne.
Besides, the haynousnesse of this sinne appeares, because it layes wast the Conscience more than other sinne, it quite breakes the peace thereof; nay, it smothers and quenches grace. The Schoolemen call other sinnes, habitudinem sensus, a dulling of the senses; but this an extinction of grace: other sinnes blunt grace, and take off the edge, but this doth as it were quite extinguish it: It makes a gap in the heart, so that good cattell, good thoughts, and the motions of the Spirit may runne out, and evill cattell, noysome lusts, and corrupt cogitations may enter in to possesse and dwell there, and therefore it is a grievous sinne.
Lastly the greatnesse of this sinne appeares, because 5it delights the body more than any other sinne doth; and therefore the Apostle in 1 Cor. 6. draweth most of his arguments, to disswade the Corinthians from the sinne of Fornication, from the glory and honour of our bodies; as that the bodie is not for fornication, but for the Lord, vers. 13. And that our bodies are members of Christ, vers. 15. The Temples of the holy Ghost, vers. 19. Are bought with a price, vers. 20. and then concludes, Therefore glorifie God in your bodies: and so in another place it is said, We ought to possesse our vessels in honour: Now there can be no greater meanes to dishonour the vessels of our bodies, than to pollute them by this filthy sinne of Fornication.
Secondly, the haynousnesse of this sinne will be the The punishment of fornication.better seene if we consider the fearefull punishment of it, which because men are more afraid of the evill of punishment than of the evill of sinne, is therefore set downe to be the greater according to the greatnesse of the sinne it selfe: as may appeare by these two reasons:
First, God himselfe takes the punishment hereof into his owne hand; for so saith the Apostle, Heb. 13 4. Wh…remongers and Aulderers God will iudge: that Heb. 13. 4.God himselfe will bee the judge of all men, for the godly indeed it shall be best, because he is righteous and will render to them a Crowne; but for the wicked, It is a fearefullthing to fall into the hands of the living God.
Againe, God reserves such filthy persons for an heavy judgement; according to that of Peter, 2 Pet. 2 9, 10. The Lord knoweth how to deliver the godly out of temptations, and to reserve the uniust unto the day of iudgment Pet. 2. 9, 10.to be punished; but chiefly them that walke in the lust of uncleannesse. And this is manifest in that fearefull and grievous iudgment hee brought upon the children of Israel in the wildernesse, when as there fell in one day three and twenty thousand for the committing of this sinne. 1 Cor. 10. 8; So God punished Ruben for his sinne, in that hereby he lost his Excellency, Ge. 49. 4. and by losing this he lost three things which belonged to his birth-right as hee was the eldest; first, the Kingdome, which was given to Iudah. Secondly, the Priest-hood, which Levi had. Thirdly the double portion, which his father bestowed on Ioseph. Further, Sichem and Ammon also for their filthinesse in this kinde were taken away suddenly: And how was David punished, though the deare childe of God, the sword shall never depart from thy house. &c. See also what grievous iudgments the Lord threatens to them that shall commit this sin, Prov. 5. 8, 9, 10, 11. Remove thy way farre from her Pro. 5. 8, 9, 10 11.(meaning the strange woman, or harlot) and come not nigh the doore of her house; Lest thou give thine honor unto others, and thy yeeres unto the cruell; Left strangers be filled with thy wealth, and thy labours be in the house of a stranger; and thou mourne at the last, when thy flesh and thy body is consumed, &c. So againe, Prov. 6. 33. Who so committeth adultery, destroyeth his owne soule: and Pro. Prev. 6. 33. 55.5. 5. Her feet goe downe to death; her steps take hold on hel: as who should say, there is no escaping death but by shunning her, if not death temporal, yet surely death eternall: nay, if this will not fright you, there is no escaping betweene hell and her. Besides, as in that which is good, the more a man delights, the more comfort it will bring him; according to that in Pro. Pro. 3. 4.3. 4. Let not mercy and truth forsake thee; so shalt thou find favour and good understanding in the sight of God and Man: so on the contrary, those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of Babylon, Revel. 8. 7, where it is said, How much she hath glorified Rev. 18. 7.her selfe and lived deliciously, so much torment and sorrow give her. Thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull.
Thirdly, the ha…nousnesse of this sinne will appeare, if we consider the danger therof, and difficulty 3 The danger off…rnication Prov. 23. 27.to get out, when we are once fallen into it. The Wise-man s…h, Prov. 23. 27. A w…o…e is a deepe ditch, and a strange woman is a narrow pi…. Now as it is almost impossible for a man in a deep d…tch, or a narrow pit to get out without some helpe from another; so is it altogether impossible for one that is fallen into this sinne of Fornication, to free himselfe from it, Prov 2. 19.without the speciall assistance of Gods grace helping him thereto: and therefore it is said, Prov 2. 19. None that goe unto her returne againe, neither take they hold of the paths of life: therefore also is, Eccels. 7. 26. Eccles. 7. 26.her heart said to he snares and nets, in respect of the entanglements wherewith shee intrappeth her followers; and her hands to bee as bands, in respect of the difficulty to get loosed from. This sinne beso… ted Salomon, the wisest among men, Neverthelesseeven him did outlandish women cause to sinne, Nehe. 13. Neh. 13. 26.26. So also did it bewitch Sampson, the strongest amongst men, one that was consecrated and set apart as holy unto God, even hee was overcome hereby, as wee may reade, Iudg. 16. Wee know by experience, Simili.as a man that is tumbling from the top of an hill, there is no staying for him till hee come unto the bottome; so hee that hath once ventured upon this deepe pit, and beginnes to slide into it, there is no staying of him till hee bee utterly lost in the bottome thereof: or as a man in a quicksand, the more hee stirres, the faster hee stickes in, and sinkes deeper; so it is with him that is once overtaken with this filthy sinne, the more hee stirres in it the faster hee stickes, and harder will it bee for him to get out. Therefore wee conclude this sinne is a most fearefull sinne, and hard to be overcome, or left off if once accustomed to the delight thereof.
Fourthly, the haynousnesse of this sinne will be discovered, 4 The deceitfulnesse of fornication.if wee consider the deceitfulnesse of it: it doth so bewitch us, that we will hardly be perswaded that it is a sinne; now if wee will not beleeve itto bee a sinne, much lesse will wee bee brought to leave the sweetnesse of it, to forsake the pleasure wee finde in it. Besides, the Devill, that old Serpent, hee comes and tells it is either no sinne at all, or else but a small sinne, and may be easily left; wee may turne from it when wee please; and so he dandles us till we grow to such an height, as wee become insensible and hardned in it. Here therefore I will lay downe the deceits that Satan useth to beguile us in this sinne, which being Deceit, of the Devill discovered.detected, we may the easilier shunne and avoyd this detestable and bewitching uncleannesse.
The first deceit wherewith Satan useth to beguile Deceit 1. Hope of repentance.us, is, Hope of repentance; wee thinke wee can repent when wee list, that that is in our owne power, for God will upon any of our prayers bee heard of us; heaven gate will bee open at first knocke; and therefore I'lecommit this sinne to day, and to morrow betake my selfe to my prayers, and all shall be well. But beware of this, lest you be deceived, God will not be mocked; if you will sinne to day, perhaps you shall not live to repent till to morrow; or suppose thou dost live, yet he that is unfit to day, will be more unfit to morrow: God cannot endure a man that will fall into the same sinne againe and againe, for he stiles it, Deut. 29. 19. adding drunkennesse to thirst; thatis, never leave drinking till wee bee athirst againe; that Deut. 29. 19.which should extinguish and abate our thirst, is made the meanes to increase and enflame it: Now what punishment followes such as doe so, you read in the next verse, and 'tis a fearefull punishment; The Lord will not spare him, and then the anger of the Lord and his jealousie shall smoke against that man, and all the curses that are written in this booke shall lye upon him, and the Lord shall blot out his name from under heaven: who is there among you that would not bee terrified at this sentence? Surely his heart is of Adamant, nothing can pierce it, if this doth not: 'tis a fearefull thing to fall into the hands of the living God: Beware then of doing thus, goe not on in sinne upon hope to repent at your pleasure, lest before you thinke it time for your pleasureto doe it in, the hand of the Lord be stretched out upon thee, and his jealousie smoke against thee, or one of (if not all) his curses light upon thee. A man would take it ill if his neighbour should wrong him to day, and as soone as he had done aske pardon, and yet wrong him againe the next day in the same kinde, and then aske pardon againe, and so the third, and fourth, and forward; even so it is with God, we fall into this sinne to day, and perhaps at night begge pardon of him, yet to morrow commit the same sinne over againe, as if wee had asked leave to sinne the fr…er; take heed of this, doe not blesse thy selfe in thy heart, saying, I shall have peace, or I shall repent when I list, for feare lest God presently blot out thy name from under heaven.
Againe, Hope of after-repentance doth lead many men on to the commission of this sinne; they hope they may repent before death, it is a great while till this come, therefore time enough to doethis in. But this God hath threatned you heard even now in the place above-mentioned, I pray consider of it. Balaam his desire was but to dye the death of the righteous, therefore hee perished among Gods enemies; he desired it, and whilest hee remained onelyonly desiring, without any labour to live the life of the righteous, God justly punished him with an utter overthrow: as hee did with those, Esay 28. 15, who said, Wee have made Esay 28. 15.a covenant with death, and with hell are wee at agreement; when the overflowing scourge shall passe through, it shall not come unto us: These men thought all sure, nothing could come to hurt them, they are as well as any man; for they had an agreement with hell and death, neither should the scourge meddle with them: but these were but their owne thoughts, they reckoned without their host, as we use to say; for see what God saith to them, vers. 18. Your Covenant with death shall bee dis anulled, and your agreement with hell shall not stand; when the overflowing scourge shall passe through, then yee shall be trodden downe by it: They might contrive, but hee would dispose; though they did thinke all well, and hope for peace and quietnesse, yet hee would disanull their covenant, and breakc off their agreement, so that the overflowing scourge, that is, sudden destruction should take hold of them, and utterly confound them. Ammon going to his brother Absalom's feast, little thought to have beene so soone cut off; Sichem preparing himselfe for a wife, never thought of a funerall; neither is it likely that Korah and his company thought their tent-dores should be their graves; I warrant you they hop'd for repentance, yet this sudden destruction tookeaway all possibility of repenting from them. Godthreatneth such, Ezek. 24. 13. Because Ezek. 24. 13.I have purged thee and thou wast not purged, thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee. And indeed wee cannot repent unlesse God sends his Spirit into our hearts, and hee will not send his Spirit into such an heart as hath filthinesse in it: Will any man put liquor into a glasse where Toads and Spiders are? much lesse will Gods Spirit come into an heart that is uncleane.
Besides, such a man as is not purged from his uncleannesse, of himselfe is most indisposed to repentance; hee is without feeling, as it is Ephes. 4. 19. Who being past feeling, have given themselves over unto lasciviousnesse, Ephes. 4. 19.to worke all uncleannesse with greedinesse: Now such a man as hath no sense of his misery, that cannot feele his wretc…ed condition, but is insensible of his corruption, hee can never repent; for as the Apostle saith, 2 Pet. 2. 14. Hee cannot cease from sinne: and where there is not leaving off, and forsaking to sin, there can never be any true repentance.
Lastly, God refuseth such a man, hee will not endure to heare him if hee should begge repentance at his hands; and the reason is, because hee cannot beg it in sincerity; for true repentance argues a turning from, and loathing of all sinne: and therefore such a purpose as men use to have in the time of extremity, while the crosse is on them, that they will forsake sinne, that they will not doe such and such a thing, this I say, will not serve the turne, it is not sufficient; though they should mourne and seeme to repent, yet God will not accept it, for the very beasts may doe as much; as it is said, Therefore shall the land mourne, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowles of heaven, &c. Hos. 4. 3.
The second deceit, wherewithall Satan useth to deceive men, is, Present impunitie: he labours to perswade Deceit 2. Present impunity.us, because wee are not presently punished, therefore God sees it not, or will not punish it at all, and therefore will goe on in our sinne, and delight to wallow still in our pollutions, according to that of the Preacher, Eccles. 8. 11. Because sentence against an Eccles. 8. 11.evill worke is not executed speedily, therefore the hearts of the sonnes of men is fully set in them to doe evill. Against this deceit of Satan, to prevent it lest wee should bee overtaken thereby, letus remember these following considerations:
Consider first, that though execution bee not presently …done, yet punishments are every where threatned, and Gods threatning is as good as payment; his Word is sure, and one tittle of it shall not fall to the ground unfulfilled: and when God beginnes to punish, he will make an end; as it is said, 1 Sam. 3. 12. In 1 Sam. 3. 12.that day I will performe against Eli all things which I have spoken concerning his house; when I beginne, I will also make an end: If he strike once, he need not to strike any more, his blowes are sure, when hee strikes, hee never misses, his arrowes kill at first shooting.
Consider secondly, that either a sudden judgement 2shall overtake them, and so confound them in an instant; or if it be delayed, then the feare it should light upon them, quite takes away the sweetnesse of the sinne they commit, and so makes the sinne it selfe a vexation and pu…ishment to them; or else lastly, if God suffers them to runne on in sinne securely, and without all feare or remorse, he beares wi…h them but that he may make his power knowne, and eminent, by bringing a greater judgement on them at the last: as the Apostle saith, Rom. 9. 22. What if God, willing to Rom. 9. 22.shew his wrath, and to make his power knowne, endured w…th much long-suffering, the vessels of wrath fitted to destruction: There is a time that the wicked must bee fitting, and be a preparing for their destruction; which once come, let them bee sure afterward God will manifest his power, will compensate his much long-suffering with the greatnesse of the judgement hee brings on them: Now it is a fearefull thing, and a dangerous case, when God suffers a man thus to grow and thrive in his sinne, that so his judgement may be the greater.
Consider thirdly, that such goe on in their sin which hope to escape; because they are not presently punished, 3they abuse the patience and long-suffering of God: Now the manifestation of Gods Attributes, is his Name; and who so abuse them, take his Name in vaine; and you know, God will not hold him guiltlesse that taketh his name in vaine. Let such then as thus abuse the patience of God, thinke not that they shall escape the judgement of God, but remember to take into consideration that place of the Apostle, Rom. 2. 4, 5, 6. where it is said, Despisest thou, O man, the riches of Rom. 2. 4, 5, 6.his goodnesse, and forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath, and revelation of the righteous judgement of God; who will render unto every man according to his deeds. Hee shall assuredly pay for every day and houre that hee shall continue in his sinne; God takes account of every minute, and will, when he beginnes to render vengeance, repay it to the utmost farthing; every moment addes one drop unto the vials of his wrath, and when that is full, it shall be powred out upon them. See this in the Church of Thyatira, Rev. 2. 21, 22. I gave her space to repent of her Rev. 2. 21, 22.fornication, and shee repented not; Behold, I will cast her into a bed, and them that commit Adultery with her, into great tribulation, except they repent of their de…ds: Because shee did not repent while shee had time, therefore shee shall have great tribulation: Let us consider then the fearefulnesse of despising Gods patienc… and longsuffering, and not thinke ourselves in a good co…dition, because wee goe unpu…ish…d, but rath…r let his longsuffering and goodnesse lead us to repentance, while he gives us space to repent in.
The third Deceit, whereby Satan beguiles men, is, Deceit 3. Present sweetnesse in sinne.present sweetnesse in sinne, the delight wee take in the acting of this sinne; there is a kind of bewitching pleasure in it, that steales away our hearts from holinesse and purity, to defile them with filthinesse and uncleannesse, for if wee give never so little way to the pleasure and sweetnesse thereof, it will bring us presently to the acting of it. But for answer unto this, and to prevent being besotted with this delight and sweetnesse in sinne, take notice of these ensuing considerations.
First, hee that denies himselfe in this sweetnesse …and delight, shall not lose thereby, he shall be nothing prejudiced thereby, but shall find a greater sweetnesse, and of a farre more excellent kinde, a sweetnesse in the remission of his sinnes, and reconciliation unto Iesus Christ, a sweetnesse in the being freed and eased in the burthen of his sinnes and corruptions.
But some man here will be ready to say, It is not so easie a thing to restraine ones lusts; it is a matter of Obiect.great difficulty and consequence, and of more paines and tro…ble than you spe…e of; why then doe you bid us deny our selves in this sweetnesse of sinne.
To this I a…swer; Indeed it is true, it is hard at first Answ.to be overcome and brough… in subjection, yet in an h…art that is truly humbled, it may b… mortified; and if it once come to that, then it will bee easie to moderate it, and bring it und…r our command.
Secondly, consider what Christ saith, Mat. 8. 18, It is better for thee to enter into life halt and maimed, rather 2 Mat. 18. 8.than having two hands, or two feet, to bee cast into everlasting fire: and indeed, how much better were it for us if wee would cut off this right hand, or right eye of delight and pleasure in sinne, and cast it from us, that so wee might goe to heaven, than having pleasure here in this life for a season, to bee cast into everlasting fire, to have our part and portion with the Devill and his angels: which we shall be sure to have, if wee forsake not this filt…y sinne of lust and uncleannesse; for the Apostle saith it often, and that peremptorily without exception, in many of his Epistles, that No Adulterer, Whoremonger, Formcator, or uncleane person, &c. shall enter into the kingdome of Ged.
Thirdly, consider the more sweetnesse and delight 3we take in this sinne, the greater anguish and torment we shall finde in the renewing of our hearts, and the more difficult it will be for us to leave it: besides, it is a dangerous thing to take our sweetnesse fully, for then perhaps we may be so besotted therewith, as we shall hardly rellish any thing else, especially the contrary vertue, which will seeme …ery bi…ter and distastefull unto us. And therefore let us be persw…ded not to adhere too much to the swee…nesse and delight that we finde present in the acting of this sin, lest we become so bewitched with it, as we never beable to forsake it.
The fourth Deceit, which Satan useth to beguile Deceit 4. The falscesse of common opinion and carnall reason.men withall, is, The falsnesse of the common opinion of most men, and cunning delusion of our carnall reason, unto which it seemes either no sinne at all, or else so little as it ne…d not any great adoe be made about it: Most men think this sin of fornication but a trick of youth, whose blood heated with intemperance, must have somthing to allay its lust on. Now these two bee incompetent Judges, both common opinion and carnall reason, they are altogether unfit to judge of the notoriousnesse of this sin, but let us bring it to the ballance of the Sanctuary, and then we shall see the just weight of it, we shall see it in its proper filthinesse and native uglinesse. No man that is guilty of it can discern its depravity, for the very conscience is defiled by it: now the Conscience is as it were the very glasse of the soule, and if the glasse be defiled, how can we see the spots in the soule? and if these bee not to be discovered, then nothing is left whereby to judge aright of it; and therefore we must needs be deceived in the perceiving the filthinesse and haynousnesse thereof. Let us therfore betake our selves to the Scripture, which will shew it truly in its proper colors, & then if we use the meanes, God wil assuredly send his Spirit to enlighten us. When Iudas had but a glimpfe of this light opened unto him, how great thinke yee, seemed that sinne to him, which before he durst commit boldly for thirty peeces of silver, yet now it drives him to desperation and present hanging himselfe. Wee must pray therefore for the Spirit to enlighten us, that so wee may see the filthinesse of this sinne, and be no more deceived by it, as if it were either but a small sinne, or hardly any at all, as many men thinke, and our carnall reason would perswade us unto.
The fifth and last Deceit, whereby our cunning adversary, Deceit 5. Hope of secrecie.the Devill, labours to beguile us withall, is, Hope of secrecie: Men commit this in private, no spectators, no secretaries shall be intrusted therewith, the innermost closets, and most retired roomes, are the places destinated for this worke, and the time commonly is the most obscure and blackest season, the night; and indeed not unfitly, for it is a deed of darknesse: yet let all such as be guilty hereof, let them lay to heart these following considerations:
Consider first, though they be never so private and 1secret in it, yet God sees it; they cannot shut out his eyes, though they may the light of the Sunne; hee knowes it, and then it shall be revealed: that which is said of Almes, Mat. 6. 4. may very truly bee said of this, Thy Father which seeth in secret, himselfe shall reward Mat 6. 4.thee openly: so, God that seeth thy secret Adultery or Fornication, he will reward it, he will punish it openly. See i… for exam…le in Davids adultery with Bathsheba, 2 Sam. 12. 10, 11, 12. there the Lord saith, 2 Sam. 12, 10, 11, 12.Because thou hast despised mee, and hast taken the wife of Vriah the Hittite, to be thy wife; Behold, I will raise up evill against thee out of thine owne house, and I will take thy wives before thine eyes and give them unto thy neighbour, and hee shall lye with thy wives in the sight of this Sunne; for thou d ddest it secretly, but I will doe this thing before all Israel, and before the Sunne. See the Justice of God in punishing; because David did it secretly, and used all manner of meanes to conceale it, as making Vriah drunke, and then sending him to his wife to lye with her, that so it might bee hidden, yet God with-held him from her, and so brought it about that David had no way to cover his sinne; therefore also because David laboured to keepe it close and secret from all men, hee will make his punishment publike and manifest to all Israell: Againe, God saith, Because thou hast despised me, &c. whence observe, in this secret committing of sin, a man doth despise God in a more especiall manner; for hee feares more the sight of men than the sight of God, in that hee labours to conceale and hide it from the eyes of men, but cares not though God looke on, as if hee either would say nothing, or regarded not at all his sinne: But God hath said, Them that honour mee, 1 Sam. 2. 30.I will honour; and they that despise me, shall be lightly esteemed: that is, they shall be despised.
Consider secondly, the divers and manifold wayes God hath to reveale it, though men bee never so close 2and secret, and useall possible meanes to hide their sinne, as faire outward civility, a seeming to hate such 2 filthy notorious wickednesse, or any thing else an hypocriticall heart can invent, yet God hath su… dry wayes to detect their filthinesse, and lay open their hypocrisie: As first, by sensible things, when there is no person neere to see it, yet the v…ry birds and beasts have revealed it: secondly, hee gives them up to a reprobate sense; and then in the end, though they have long lyen in it unseene and ansuspected, at last they become sh…melesi…, and so lye open to every mans discovery: thirdly, he can make any man living to reveale his owne sinne, as we see in Iudas, though all the time he was working his wickednesse hee had carried the businesse close enough, yet in the conclusion, when hee had brought the businesse to passe, and in all probability it being now finished, should never bee concealed, even then he must confesse it, he must tell it every body: in like manner, it will be our case, though wee keep our filthinesse never so private, yet God can make us in the end on our death-beds confesse it, though all our life before we have hidden it.
Consider thirdly, whosoever commits this filthy sinne of Fornication, makes himselfe a vile, and a base ….person; what ever he was before, though never so glorious, yet now he is but as a Starre f…llen to the earth, as it is in the Revelation. If a man bee godly, come what will come, there is nothing can make him base, nothing can obscure him; though hell it selfe should labour to cast a darkenesse about him, yet it shall bee but as a foyle about a Jewell, or a clo…d about the Sunne, make him shine brighter and brighter: Wee know a Torch light in a darke night will shi…e brighter Simile.than if it were at noone-day; even so a godly man, whatever happens unto him, whatever night of affi… ctions, crosses, or other disasters come upon him, yet hee will be the more illustrious, the moreclearer will hee shine in the midst thereof; and the more crosses happen unto him, the more will his glory appeare: but on the other side, let a man be ungodly, whatever outward glory or pompe he may have, yet he is but a base and vile person, and so hee shall ever be esteemed of, even at the last, doe all the world what they can. See this in Paul, who before he was converted, whilest he was a persecutor, was counted a pestilent fellow; but now after conversion, when he became godly, he was highly esteemed as a chosen vessell of the Lord: So on the contrary, the Scribes and Pharises were the onelyonly men, who but they among the Jewes, yet now how odious is their names, they stinke in all mens nostrils. Therefore let us have a care how wee suffer our selves to lye in sinne, lest we become in like manner hated of every man; and on the other side, let us get our selves to be godly, and then our names shall be as precious oyntment that sends forth a sweet savour into every bodies nostrils. And thus much for the Deceits whereby Satan deceives men; we will now come to some uses.
The first Use that may be made hereof, is, to exhort Use 1.all men to be carefull to cleanse themselves from this filthinesse and uncleannesse: and to this end let them never give God rest, but with incessant prayers still call on him, till they finde that they are cleansed, that they are out of this gall of bitternesse; for as there is nothing that will bee so bitter and distastefull, nay terrible unto them, as this being lyable to the wrath of God due to them by reason of this sinne; so shall they never finde any thing so sweet and pleasant, nay comfortable unto them, as to be in the favor of God: for all that the creature can doe is nothing without God, there is no peace, no comfort, no rest without him; now if a man have not this favour of God, but be without it, though he have never so many other blessings, as wealth, honours and preferrements, yet if an arrow come out of Gods quiver, dipt in the venome of his wrath, bee it never so slight an affliction, it will wound deadly. See this in Moses, who though the meekest man upon earth, and highly in Gods favour, yet he for his impatiency had his crosse in that which he most desired, even in that he should not enter into the land of Canaan. Sinne conceiving must needs bring forth sorrow, and though it should faile in all other things, yet here it is true, he that so wes sin shal be sure to reap affliction; this is the daughter, this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin, for he that does so, shall be sure to have for his wages sorrow and afflictions, nay death it self, as the Apostle saith, the wages of sinne is death. A sinnefull man, one that is guilty of this sinne or any other, is like a malefactor that hath already suffered the sentence Simile.of condemnation to passe upon him, and thereby is lyable to punishment when ever it shall please the Judge to send a warrant, he may be called to execution every houre, unlesse in the meane time he hath sued forth his pardon; even so it is with the sinner, he is subiect to the wrath of God, when ever God shall please to send forth his warrant against him, he must be brought to execution, he hath no assurance, no power of resistance till hee hath got his pardon. Therefore let every oae of us labour to procure our pardons in and by Iesus Christ, that so wee may not thus lye open to the wrath of God which will consume us when ever he shal but please to say the word in an instant.
But some man will be ready to say, what needes all this? I am strong and well, in good and perfect Obiect.health, is it likely the evill day is neere me? no surely, I will therefore goe on still in my sinne; what need I repentance, that am so well in all things?
To this I answer, though thou beest never so well Answer.in strength and health of body, yet if God hides himselfe, if hee turnes but away his face from thee, thou shalt finde the matter changed; where and when he is pleased but to turne himselfe, he turnes with him al things upside downe on a sudden. See this in those two hundred & fifty men of the company of Korab, they thought themselves well and safe, else thinke ye Numb. 16. 16they would have tooke censers and offered unto the Lord, but see how in an instant, fire came out from God and consumed them. So also Nadab and Abihu, no sooner had they taken strange fire to offer unto the Lord, but straight the iudgmēt light upon them; for it is said, And there went out fire from the Lord and devoured them, and they dyed before the Lord, Levit. 10. 2 they were presently consumed even in the places where they stood: in like manner it will be our case if we commit sinne, God may, if he bee so pleased to deale with vsus, consume us as soone as ever we have done it, nay in the very manner, it is his mercy that wee are spared.
But some man will say againe, there have many men escaped unpunished, they have gone free for any Obiect.thing I could ever see, why may not I escape also as well as they?
To this I answer, Gods decree concerning salvation Answ.and damnation must be admired at, not pryed into: what though God in his mercy hath saved others, must he also therefore save thee, that wilt not repent, but pres…mest on his mercies? he cals sometimes those which have beene many degrees worse than others, whom he hath passed by, and that to shew his power of the Potter over the pot-sheard: but what is this to thee? looke thou to thy selfe; use the meanes, come unto him by true repentance, and cleanse thy selfe from thy filthinesse, and thou shalt bee sure to finde mercy.
The second Use to bee made hereof, shall bee to perswade every one, not onelyonly to cease from the act Vse 2.of so filthy a sinne, but also to motifie these corruptions, which are the source and fountaine from whence these all uncleane actions come: There may bee a restraining of our lusts and corruptions, but it is but for a time, it will breake forth againe; or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne, but this is not out of any hatred to the sinne it selfe, but a forbearance of the act, because his nature cannot abide it, or for some other by-respect, as credit and reputation amongst men; but this is not to mortifie them: for mortification is then true and perfect, when there is a contrary life; that is, when a man that before was unchaste, now if his lusts bee mortified, he lives quite contrary to that, and is now wholly chaste and undefiled: now this cannot rightly be said to be in a man where there is but onelyonly a restraint of his lusts. As in a tree, it is in vaine to cut off the top-boughs, so to kill it; unlesse the roots be plucked up, it will grow Simile.againe; therefore men beginne at the root to stub up the tree: so it it is with sinne, lost is the labour that strives to keepe it in and restraine it, thinking so to kill i…, there is no other way to doe it but by Mortification, by rooting it up out of the heart, not suffering it the…e to have the least roome or place; for if it be but r…strained, at one time or other it will grow againe to full strength. And that this may the better bee dispatched, let us examine and try our selves by Trial whether this lust be mortified.these rules and markes.
First, examine your selves and see whether there be ….a particular change which doth follow the generall one of the whole frame of the heart; whether the heart is wholly changed and turned from all sinne, for if it be not, but is changed but by peece-meale, some of it being reserved for the darling sinne, then it is not true Mortification; which is alwayes a killing, and bringing under subjection, all lust and conc…piscence. Therfore see, first, whether thy heart be throughly wounded with sinne, whether thou dost grieve for all sinne as well as for some partic…lar sinne of profit and pleasure. Then secondly, if thou beest thus wounded, see whether thou longest for nothing so much as pardon in Christ: a condemned person desires nothing, delights Simile.in nothing but in the newes of a pardon; as other things are not at all welcome unto him, a pardon is all that can be comfortable unto him; so thou, if thou beest truly wounded for thy sinne, wilt desire and wish for nothing but a pardon; the remission of thy sinnes in Jesus Christ will more comfort thee than all the world beside. And lastly, if a pardon be granted, see, Is there a love and a delight in Christ? Is he the only joy and comfort of thy soule? then well is thy case, thou art in a good estate; thou maist bee certaine the roots of thy lusts are plucked up, and then the branches must needs dye.
Secondly, examine your selves and see whether out 2of a loathing and hate of this sinne you be able to judge aright of it, to perceive it in its filthy colours, and loathsome pollutions: All the time a man lyes in a sinne, hee will have such a mist cast before his eyes, that hee cannot see it perfectly, but dimly, as it were by a small light, which will not lay open all the spots and blemishes thereof. To explaine this, I will use this similitude; A man that lives continually in an house where a bad smell is, he perceives not the ill savour, Simile.it is all one to him as though it were pure and sweet ayre; but one that comes in out of the fresh ayre, he smels it presently, to him it is exceeding offensive: even so it is with sinne, an unregenerate man that is used to it, hath long lived in it, and perhaps never knew any other, to him it is naturall, he perceives not the filthinesse thereof; it is as good to him as the purest action in the world; and why? because hee is accustomed unto it: Now custome, you know, is another nature: but let a regenerate man fall to commit the same sinne, why he is troubled, he is perplexed, he cannot be quiet, nor can he finde any rest in it, 'tis unusuall to him, and therefore he is disturbed at it. And indeed it is a good sign of a righteous soule to be vexed at sinne; ye may see it in Lot, of whom it is said, 2 Pet. 2. 8. That rightious man dwelling among them, in seeing and hearing, vexed his righteous soule from day to 2 Pet. 2. 8.day with their unlawfull deeds. Try your selves therefore by this marke, and see whether you can brooke sinne well enough, or be vexed and disturbed at the com…itting of …t.
Thirdly, examine your s…lves, and see whether your abstaining and keeping your selves from the acting of 3this sinne be generall and constant, or respecting some places or persons, and but for a short space: this is an effect of the former; for hee that hates a thing, hates every thing that belongs unto it, and that continually: this is a sure marke and never failes. Yee may see it in other things; a Dove is afraid of any feather Simile.that hath beene an Hawkes, it brings a great deale of terror unto her, almost as much as if the Hawke her selfe were there; such a native dread is implanted in the poore Dove, as it detests and abhorres the very sight of a feather; so the godly man that hath once conceived a detestation against his lusts, endures not any thing that belongs to them, that comes from them. He that hates a Serpent, cannot abide the skin, though it be never so finely speckled; so, true hatred unto sinne, cannot endure motion or inclination unto it, though it bring never so faire pretences and shewes, it suffers not the least sparke to kindle or increase, as wanton speeches, lascivious lookes, &c. A sore that is healed at the bottome, is not easily hurt again, wheras if it be but skinned at top it is never the better, for in a little time it will breake forth againe, and be worse than ever: A bone broken and well set againe, is stronger than it was before: so a man that hath once slipped into this sinne, and is got out of it againe, shall finde his strength to bee encreased, and himselfe more enabled to resist that temptation than ever he was.
But some man will say, I read of some of the Saints that have fallen into this sinne, and that grievously, Obiect.why then may not the deare children of God fall againe into it?
To this I answer, Indeed it is possible, for we find it in the Scripture of David and Salomon, that they fell; Answ.nay more, it hath many times so come to passe that they have fallen grievously, as in them before mentioned, and many others; yet as wee read of their falls, so we read of their recovery out of it, they did not continue in it. Here therefore I will set downe the meanes against it: And they shall be,Meanes against Fornication.
First, for such as have long lyen in this sinne, perhaps 20, perhaps 40, or more yeares; let such, I say, observe First, for such as have beene given to this sinne.these rules following:
First, let them labour to get an humble heart in the sight of this grievous sinne, let them bee cast downe Meanes 1.with griefe and sorrow for so haynous a sinne, that they have offended so good and gracious a God, one that is of so pure eyes that he can endure no uncleane thing. It was the practice of the holy Apostle Saint Paul, he was so farre humbled, that hee confessed himselfe to be the chiefest of all sinners; and what could he say more? So also the Prodigall, Luk. 15. when hee came to see himselfe, and to looke upon his owne condition, was so farre from being puffed up, that hee was content to stile himselfe no better than his fathers servant: In like manner doethou, thinke thy selfe the worst of men, and greatest sinner upon earth, and that God hath beene infinitly merciful unto thee, that hath not cut thee off in thy sinne, though thou so long continuedst in it unrepentant.
Secondly, labour to bring thy heart to so good a passe, that thou maist love God exceedingly, who hath Meanes 2.forgiven thee so great a sinner. It is sayd of the woman in the Gospell, to whom much was forgiven, that shee loved much: A great deale is forgiven thee, beyond what thy deserts are, doe thou therefore so too: Love much, love Christ that hath beene a Mediatour to procure this thy sinne e o be forgiven; love God much, who hath beene so mercifull as to grant thee pardon and remission of sinnes for Christ thy Saviours sake.
Thirdly, take heed lest Satan beguile thee, and bring Meanes 3.thee into the …ame sinne againe: you know what Saint Peter saith, 2 Pet. 5. 8. where he exhorteth the brethren to be sober and v…gilant, from no other reason but only this, Because your adversary the devill, as a a roaring Lion 2 Pet. 5. 2.walketh about seeking whom hee may devoure: the same shall be my argument of perswasion unto all of you, to beware of the Divell, to looke to your selves, lest hee should deceive you, and entice you into the same sinne againe.
Secondly, for those that are guilty of this sinne still, 2 For such as are guilty of this sinne.but would faine be rid of the sore burthen which lyes heavy upon their Consciences; Let them use these helpes:
First, labour to get assurance of the pardon and forgivenesse Helpe 1.of it: No man can be assured of the love of Christ, till he be assured of his love and favour in the free pardoning and remission of his sinnes: for how can a man have peace and quietnesse without this, hee is still in feare of Gods wrath and vengeance to light upon him, and where there is such a seare and dread, it is not likely there should bee any love. And therefore in rhe first place get thy sinnes pardoned.
Secondly, labour to have a sense and feeling of thy sinne; this is a chiefe thing to be obtained; for where Helpe 2.there is no sense, there cannot be any remorse or sorrow for sinne, without which there can be no turning from sinne, much lesse any hatred and detestation of it. Now this sense and feeling is wrought in us by Gods Spirit, and therefore thou must goe to God by true and hearty prayer, that hee would bee pleased to illuminate thee by his Spirit, that so thou maist see the miserable and wretched condition thou art in by reason of this sinne.
Thirdly, lay hold on the Promises, and apply them to thy selfe, make them thine owne; for whatsoever Helpe 3.a mans sinnes bee, if hee can come to thirst after pardon, to desire that before other things in a right way, and to a right end, then hee may be sure he hath the Promises belonging unto him: If he will take them, they are his owne; Christ is his, if he will take him, onelyonly he must take him aright, as well to be his Lord, as his Redeemer: his Lord, to governe and rule him by his Lawes and Commandements, as well as his Redeemer, to save him by the merit of his death and passion. Christ offers himselfe to him, Revel. 22 17. saying, Let him that is athirst, come; and whosoever will, let him take the waters of life freely: and what greater love can Christ shew, than to set himselfe out for all to Revel. 12. 17.take him, and that freely too? In the dayes of his flesh, who had more good by him than the Publicans and sinners? them he called, them he saved: the poore diseased wretches, how ready was hee to heale them? even so he is still, hee is every whit as ready to save thee, to heale thee, as he was them, if thou wilt come unto him, and endevour to lay hold on him. To neglect Christ thus offered unto thee, is to trample under Heb. 10 29.foot the Sonne of God, and to count the blond of the Covenant an unholy thing, Heb. 10. 29. now what thinke ye shall be done unto such? read that place, and you shall finde, that a much sorer punishment than death without mercy they are worthy of, and are likely to undergoe. You read what was done to those that despised the invitation of the King to his Marriage-feast, Matth. 22. 7. When the King beard thereof hee was wroth, and sent forth his armies, and destroyed those murtherers, Matth. 22. 7.and burnt up their City: In like manner will hee deale with thee; if thou despisest the offer of his gracious Promises now made to thee, hee will account thee but as a murtherer, and will destroy both the… and thy City; that is, all that belongs unto thee. Take heed therefore that thou now layest hold on his Promises, and makest them thine owne.
Fourthly, Use abstinencie and fasting, for thereby thou mayst get the mastery over thy sinne; give it altogether Helpe 4.peremptory denials, suffer it not to delight thee in the least cogitation and tickling conceit: It will be easie to abstaine feom it, when the deniall is peremptory; if we cannot put out a sparke, how shall we put out a flame? If wee get not the mastery over the first motion to sinne, much lesse shall wee be able to overcome it when it is brought to maturity in action: Sinne is like the water, give it the least way and we cannot stay it, runne it will in despight of us: and Simile.as a streame riseth by little and little, one showre encreasing it, and another making it somewhat bigger; so sinne riseth by degrees. Iam. 1. 14, 15. it is said, But every man is tempted, when he is drawne away of his owne Iam. 1. 14. 15.lust and enticed. Then when lust hath conceived, it bringeth forth sinne; and sinne, when it is finished, bringeth forth death: Where observe three degrees in sinne; first, temptation; secondly, conception; and thirdly, perturbation, or bringing forth: So also Hebr. 3. it is said of the Israelites, that lust in them brought forth hardnesse of heart. Beware therefore of the beginnings and occasions of sinne, and accustome thy selfe to use abstinence, thereby to master thy lust.
Fifthly, Another helpe may be to resolve against it, to make Vowes and Covenants with out selves not Helpe 5.to fall into any occasion that might bee an allurement unto it: Let us binde our selves from things indifferent at first, and then afterward from the unlawfull temptations. And that wee may doe it the more easily, let us make our vowes for a certaine time, at first but for a little while, afterward for a longer season, and then at last, when we have more strength, for ever.
But some man will here be ready to object and say, Obiect.I finde my selfe exceeding weake and unable to keepe such Vowes and Covenants; What shall I doe then, who shall be in danger every day to breake them, and so be guilty of a double sinne?
To this I answer, If our frailty herein were a sufficient Answ.argument, then would there bee no Vowes at all: What though thou beest weake and fraile, and so subject to breake thy promises in this kinde, yet remember that they are Gods Ordinances, and hee will put to his helping hand to enable thee, hee will blesse and prosper what ever thou dost vow or promise this way, as an Ordinance that hee hath commanded. Againe, as thou seest thy selfe more weake, and subject to infringe those vowes, so bee sure to use the greater care and diligence to keepe them, be so much the more vigilant to avoyd all occasions that might tempt thee to breake them.
Sixthly, Another helpe may be, to proportion the Helpe 6.remedie to the disease; as thy lusts are greater, so use greater abstinence, make stronger vowes against them. As in a place where the tide beats strongly, there the banke must bee stronger; so where the current Simile.and tide of thy lusts runne more forceably, there resist them with greater strength, keepe the banke good, repaire it by new renewals of thy graces in thee, make new covenants against it: There is no man with one thousand, would meet his enemy with two thousand; so doe thou, get as much strength to resist, as thy lusts have power to attempt thee.
Seventhly, Turne your delights to God and heavenly Helpe 7.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 onelyonly 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 Simile.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 Frov. 2. 10. 11shall preserve thee, understanding shall keepe thee, &c.
Lastly, the last and greatest help will be, to labor Helpe 8.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 Simile.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 Mal. 3. 2.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 Act. 4. 38.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 … 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.