Sins Overthrow, Part 1 (1 of 2)

Sins Overthrow · Part 1 (1 of 2)

p. 1THE DOCTRINE OF MORTIFICATION.

COLOSSIANS 3. 5.

Mortifie therefore your members which are upon the earth; fornication, uncleannesse, inordinate affection, evill concupiscence, and covetousnesse, which is idolatrie.

THis Chapter containeth divers exhortations unto heavenly mindednesse, by which the Apostle labours to disswade the Colossians from corruptible things, unto things not corruptible, but everlasting; not earthly, but heavenly; in the which the life of a Christian, and true holinesse standeth.

In the first verse he beginnes with an exhortation to seeke heavenly things; If you be risen with Christ, seeke p. 2those things that are above: that is, if you be risen with Christ, and dead unto the fashions of men, then there is an alteration and change in your soules wrought, by which you are brought to affect that which is heavenly, and basely to esteeme of earthly things: therefore, If you be risen; that is, if this heavenly life, and disposition, and change be in you, then let the same appeare by your heavenly mindednesse; that is, by seeking of heavenly things.

In the second verse he joynes another exhortation grounded on the first, to bee wise and to understand them; Set your affections on things above: that is, let them be specially minded of you, let all your faculties bee filled with a knowledge of spirituall things; and this is so joyned with the former, that there can be no seeking without knowing; for how can a man seeke that which he knoweth not? and if thou hast no knowledge of heaven, and heavenly things, how canst thou desire them? seeing where there is no desire, there is no seeking: And therefore if thou wouldest seeke heavenly things, as Christ, and Grace, and Salvation, then know them first.

Afterwards in the third verse he goeth on, and presseth this exhortation with divers arguments; first, because you are dead: that is, seeing you are dead unto earthly things, therefore strive not now to be earthly minded. Secondly, Your life is hid with Christ: that is, your happinesse is not seene with the eye of the bodie by looking on these earthly things, but your happinesse and joy is by Faith beholding Christ, therefore set your heart and eye on him, where your life is; that is, you looke for a perfection of glory with Christ, p. 3which you cannot have by minding earthly things: therefore be heavenly minded.

In the fourth verse the Apostle answereth unto a demand: for they might thus object, You tell us that we shall have a perfection of glory, and that it is hid with Christ, but when shall we have it; that is, when shall it be made manifest unto us? Unto this the Apostle answers, When Christ, who in our life, shall appeare, then shall we also appeare with him in glorie. And hereupon he groundeth another exhortation in the verse I have read: as if he should say, Seeing you expect such a perfection of glory to be revealed unto you at Christs second comming, then it stands you upon to set upon your corruptions, to kill, and to slay them, that seeke to deprive you of that glory. Mortifie therefore, your earthl…e members; that is, slay every foule affection, inordinate desire of earthly things, rid your hearts of them by slaying of them; and although it may seeme a hard worke, yet fight still, or else you shall never attaine unto that life you hope for: So that the first generall point hence, is this:

That the height of glorie, which we expect by Christ, should Doctrine 1.cause everie man to mortifie sinne.

This the Apostle makes the ground of our Mortification; If you be risen with Christ, seeke the things that are above, mortifie therefore your earthlie members; that is, except you slay sinne, that hath slaine Christ, you cannot get life with Christ: Surely then, Mortification is not as men thinke it, a needlesse worke which matters not much whether it be set upon or no, but this is mens sicknesse; for, as a man that is sicke thinkes Phys…ke Simile.is not needfull, because hee is not sensible of his disease, p. 4when as the Physician knowes that it is amatter of necessity, and that except hee purge out that Corruption and humour of the body, it will grow incurable: even so, except this corruption of nature be purged out, it will-grow incurable; that is, we cannot be saved: therefore, we know to mortifie sinne, is a worke of necessity, whereupon standeth every mans life and salvation.

The second thing which we note, is this:

That the frame of our hearts ought to suit with those Conditions that wee receive by our union with Doct. 2.Christ.

And this also the Apostle makes another ground of Mortification; if you be risen with Christ, seeke heavenly things, and therefore labour to mortifie your inordinate affections, and sinfull lusts, that so the frame of your hearts, and disposition thereof, may suit with heavenly things: as if he should say, You professe your selves to be risen with Christ; that is, that you are in a more excellent estate than you were in by nature, and you expect a perfection of glory; then it must needs follow, That the frame of your hearts must suit with your conditions; that is, you must bee such as you professe your selves to be; and this cannot be, except you mortifie sinne, all inordinate affections, all worldly lusts, all immoderate care for earthly things: thinke not to get grace, salvation, and eternall life, except first you slay your corruptions and lusts; for Mortification is a turning of the heart from evill to good, from sinne to grace: or, it is a Mortification what it is.working a new disposition in the heart, turning it quite contrary: Or else it may bee said to bee p. 5the slaying of that evill disposition of nature in us.

Now wee must know, that howsoever Mortification is a deadly wound given unto sinne, whereby it is disabled to beare any rule or commanding power in the heart of a regenerate man, yet we say, Mortification is not perfect; that is, it doth not so slay sinne, that we have no sinne at all in us, or that wee cease to sinne; for in the most regenerate and holiest man that lives, there is still the sap of sinne in his heart: A tree Simile.may have withered branches by reason of some deadly wound given unto the root, and yet there may remaine some sap in the root which will in time bring forth other branches: so it is with a regenerate man, there may a deadly wound be given unto sinne, which may cause inordinate affections to wither, and yet notwithstanding some sap of sinne may remaine, which had need still to be mortified, lest otherwise it bring forth other branches. Mortification is not for a day only, but it must be a continuall worke; when thou hast slayne sinne to day, thou must slay it tomorrow, for sinne is of a quickning nature, it will revive if it be not deadly wounded, and there is seed in every sinne which is of a spreading nature, and will fructifie much; therefore. when thou hast given a deadly wound unto some speciall corruption, rest not there, but then set upon the lesser; mortifie the branches of that corruption; and so much the rather, because it will bee an easie worke to overcome the Common souldiers, and to put them to flight, when the Generall is slaine.

Wee call Mortification a turning of the heart; the Mortification why a turning of the heart.heart by nature is backward from God; that is, it p. 6minds and affects nothing but that which is contrary to God, it is wholly disposed to earthly things; now Mortification alters and changes the heart, turning it from earthly to heavenly things; even as a river that is stopt in its usuall course is now turned another way; so Mortification stops the passage of sinne in the soule, turning the faculties, the streame of the soule, another way: the soule was earthly disposed, the mind, the will, and affections were wholly carried after earthly things, but now there is a new disposition wrought in the soule, the minde and affections are wholly set upon earthly things; before he was for the world how hee might satisfie his lusts, but now his heart is for grace, justification, remission of sinnes, and reconciliation. Here then, seeing Mortification is a slaying of sinne, and that many doe deceive themselves in the matter of Mortification, who thinke that sinne is mortified when it is not; and contrariwise, others thinke they have not mortified sinne, that is, they have not given a deadly wound unto sinne, because they still feele rebellious lusts intheir hearts; therefore for the better explaining of this point of Mortification I will propound two Questions: the first shall be, for the discovering of hypocrites; and the second shall be, for the comforting of weake Christians.

The first Question is, Whether sinne may not seeme Quest. 1.to bee mortified when it is not mortified, but onelyonly asleepe?

To this I answer, That sinne may seeme to be mortified Answer.when it is not, and that in these particulars:When sinne seemes to be mortified, and is not.

First, sinne may seeme to be mortified when the occasion is removed: As the covetous man may not bee p. 71so covetous after the world as he was, because he hath not so good an opportunity, and thereupon hee may grow remisse; and yet this sinne of Covetousnesse is not mortified; for let there be occasion, or an opportunity offered, and you shall finde this sinne as quicke and as lively in him as ever it was before; and so for Drunkennesse, or any other vice in this kinde: when the occasion is removed, the sinne may be removed, and yet not mortified.

Secondly, sinne may be mortified seemingly, when it is not violent, but quiet; that is, when an unruly 2affection troubles them not, they thinke that now that sinne is mortified; but they are deceived, for it is with sinne, as with a disease; A man that is sicke of a feaver, so long as he is asleepe he feeles no paine, because Simile.sleepe takes away the sense of it; but when he is awake, then presen…ly hee feeles his paine afresh: Even so, when sinne doth awake them out of sleepe, then they shall finde it was not mortified, but they onelyonly asleepe. Sampson, Iudg. 16. so long as he was asleepe in his sin, thought all was well, and that his strength was not gone; but when hee awakes out of sleepe, his sinne awakes, and then with much sorrow hee findes that his sinne was not mortified, especially when he fell into his enemies hands.

Thirdly, sinne may seeme to bee mortified when it is but removed from one sinne unto another, when it 3is removed from a lesse to a greater, or from a greater to a lesse. As for example, A man may not be so covetous as hee was, and thinke with himselfe that this his sinne is mortified, when as indeed it is not mortified, but onelyonly removed unto another; for now it p. 8may be hee is growne ambitious, and seekes after honour, and therefore it stands not now with his reputation and credit to bee covetous: hereupon hee may grow bountifull, and neverthelesse his sinne of covetousnesse be unmortified: And so for drunkennesse, and such as desire pleasure, their mindes and delights may be changed, and the sinne of the soule be not yet mortified. Sinne is to the soule as diseases are to the body: now we know, that diseases of the body usually remove from one place to another, or at the least grow from a lesse to a greater: so it is with sinne in the soule, it will remove from one faculty to another.

Fourthly, sinne may seeme to be mortified when the 4conscience is affrighted with the Judgements of God, either present upon him, or threatned against him: now by the power of restraining grace a man may be kept from sinne; that is, hee may so bridle his affections, that he may keepe sinne from the action, he may forsake drunkennesse, covetousnesse, pride, and the like, and yet his sinne be not mortified: for here is the difference betweene a man that hath his sinne mortified, and one that hath not; The first is alway carefull, that his sinne come not to action, hee is carefull and watchfull over his wayes and heart, as well when the Judgement is removed, as when he feeles it: but the other hinders not sinne longer than the hand of God is upon him; remove that, and then his care is removed.

Fifthly, sinne may seeme to be removed and mortified when the sap and strength of sinne is dead, that 5is, when the strength of Nature is spent. As the Lampe goes out when oyle is either not supplyed or taken away, p. 9Simile.and yet the Lampe is still a Lampe, for let oyle be supplied, and fire put unto it, and it will burne; so there may be not the action, and yet sinne is not mortified in the heart; for he is as well affected to sinne as ever hee was, onelyonly the sap and strength of nature is gone; but if oyle were supplied, that is, if strength of nature would but returne, sinne would be as quick and vigorous as ever it was.

Sixthly, good Education, when a man is brought 6up under good parents, or masters, he may be so kept under that sinne may seeme to bee mortified, but let those be once at their owne ruling, then it will appeare that sinne is not mortified in them; that is, that they have not lost their swinish disposition, onelyonly they are kept from fouling of themselves: As a Swine so long as she is kept in a faire meadow cannot foule her selfe, Simile.but if you give her liberty to goe whither shee list, shee will presently be wallowing in the mire; even so, these are ashamed to defile themselves whilest they are under good education; but opportunity being offered, it will soone appeare sinne is not mortified.

The Use of this, briefly, is for Examination unto every Use.one to enter into his owne heart, and exam…ne himselfe by these rules whether his sinne be mortified, or no; and accordingly to judge of him else.

The second Question is for the comforting of weake Quest. 2.Christians: Seeing there is corruption in the heart, how shall I know that the lusts and stirrings of the heart proceed from a wounded Corruption, or else is the Action of an unmortified lust?

To this I answer, You shall know them by these Answ. How o know when …st is mortified.rules:

p. 10First, you shall know whether the lust in the heart be mortified, and proceed from a wounded heart or 1no, by the ground of it; that is, if it proceed from the right root, or arise from a deepe humiliation wrought upon the soule, either by the Law, or by the Judgement, of God, whereby the Conscience is awakened to see sinne in its ownenature; and then a raising up of the soule by the apprehension of the love of God in Christ, and out of a love unto God to beginne to mortifie sinne: if the heart in this case doe fight against the spirit, that is, the lust of the heart, it is because it hath received the deadly wound; but if it bee not our of love unto God that thou mortifiest sinne, if thy heart, in this case, have much rebellion in it, whatsoever thou thinkest of thy selfe, sinne is not mortified in thee: Every thing proceeds from some Cause; if the Cause be good, the Effect must needs bee good likewise: as (for instance) if the tree be good, the fruit must be good; but if the tree be evill, the fruit cannot be good: Let every man therefore examine himselfe upon this ground.

Secondly, you shall know it by the generality of it: …For Mortification is generall; and as death is unto the members of the body, so is Mortification unto the members of sinne: now you know that the nature of death is tos ize upon all the members of the body, it leaves life in none; so, where true Mortification is, it leaves life in no sinne; that is, it takes away the commanding power of sinne: For what is the life of sinne, but the power of sinne? take away this power, and you take away this life. Therefore it is not sufficient to mortifie one sin, but you must mortifie all sins; p. 11to which purpose the holy Apostle here bids them Mortifie; when he had exhorted them unto the generall of mortification, then he subjoynes divers particulars, as, Fornication, Uncleannesse; of which hereafter, (God assisting) you shall heare. Hence then you learne it will not be sufficient for you to leave your covetousnesse, but you must leave your pide, you vaineglory: So also when thou hast slaine sinne in thy understanding, thou must mortifie it in thy will, and affections; slay sinne first in thy soule, and then slay it in the parts of thy body; and so examine your selves whether you finde this worke of Mortification to be generall.

Thirdly, you shall know whether your lust be mortified 3by this; Looke if there be an equality betweene the life of grace, and the death of corruption; that is, if you find grace in measure answerable unto the measure of corruption which is mortified in thee, it is a signe thy sinne is mortified; for as thereis a dying unto sinne, so there will be a quickening unto holinesse; seeing the new man will beginne to revive, when the old man begins to dye; Grace will grow strong, when Corruption growes weake; and therefore the Apostle saith, Grow in Grace, and in the knowledge of our Lord Iesus Christ, 2 Pet. 3. 18. As if he should say, you shall find by this whether the corruption of nature be slaine in you, if you stand fast, (as in the former verse,) which you cannot doe unlesse grace grow, except there be a proportion betwixt the life of grace, and the death of corruption: Therefore examine your selves by this, whether you doe finde that you are quickned in grace, to pray, or heare, which is an excellent p. 12signe that sinne is mortified.

Fourthly, you shall know whether your lasts are mortified by the continuance of them: For if sinne be mortified, and have received her deadly wound, it will bee but for the present, it will not continue; it may well rage and trouble thee for a time, but it is onelyonly now and then by fits; whereas an unmortified lust ever rageth. It is with sinne in this case, as it is Simile.with a man that hath received his deadly wound from his enemy, hee will not presently flye away, but will rather runne more violently upon him that hath wounded him; yet let him bee never so violent, in the middle of the action hee sinkes downe; when hee thinkes to doe the most harme, then hee is the most unable, because hee hath received his deadly wound, whereby hee hath lost the strength and power of nature which otherwise might have prevailed: so it will bee with sinne, and with a mortified lust, it may rage in the heart, and seeme to beare sway and rule over thee as lord, but the power and strength of sinne is mortified, and sinkes downe, wanting ability to prevaile; and why? because it hath received its deadly wound: Indeed the most honest man, and the most sanctified that is, may have lust in his heart, and this lust may many times for the present be violent; yet though it rage, it cannot rule; it may strive, but it cannot prevaile: therefore you may try your selves by this, whether the corruptions and stirrings of your hearts proceed from a mortified lust, or no.

Now seeing Mortification is so hard a worke, and yet a worke that of necessity must bee done: Men also p. 13be so hardly drawne to mortifie their lusts, which they account as a part of themselves, not to bee parted withall; for Nature her selfe hath implanted this principle in them, Every man ought to love himselfe, what then should move any man to mortifie his lusts? therefore Five Motives to Mortification.for the better perswading of men unto this work, we will lay downe some motives to move every man to mortifie his corruptions.

The first Motive to move all men to mortifie sinne, is, Because there is no pleasure in sinne: Sinne 1 Motive.cannot content the soule; for this is the nature of sinne, the further a man goes on in sinne, the further he goes on in sorrow, for in every degree of sinne there is a degree of sorrow: As on the contrary, unto every degree of Grace, there is a degree of Joy; I say, the more thou gettest of grace and holinesse, of Faith and Regeneration, the more peace of Conscience and spirituall Joy thou gettest; for Grace as naturally produceth Joy, as sinne sorrow. Now if men did but consider this, that is, if they had any spirituall understanding to know that degrees of sinne did bring degrees of sorrow, they would not so runne unto sinne as they doe.

But they will object unto mee, You are deceived, Obiect.for there is pleasure in sinne: wee have found pleasure in sinne, and what will you perswade us against our knowledge? Have wee not reason to distinguish betwixt things which wee know are of a contrary nature? Will you perswade men that honie is not sweet, who have tasted of it? If you should bring a thousand arguments, they will not prevaile: p. 14even so we have felt sweetnesse in sinne, therefore we cannot be perswaded to the contrarie.

To this I answer, That the pleasure that is in sinne, (if there bee any pleasure) is no true solid pleasure, Az…rer.but a sicke pleasure; such a pleasure as a man that is sicke of a Feaver hath, a pleasure to drinke; not because he hath a love to drinke excessively, but because Simile.it is pleasing to his disease: even so, when men finde pleasure in sinne, it is not because it is true pleasure, but because it suits with their disease; that is, with their sinne. Now that this is no true pleasure, appeares, because that which gives true content unto the soule is Grace, which ever is accompanied with Faith in Christ; and this works that peace in the soule which passeth all understanding, Phil. 4. 7. whereas sinne makes not peace but warre in the soule; and where there is warre in the soule, that is, where the faculties of the soule are in a combustion amongst themselves, there can be no pleasure. A man that is sicke of a dropsie may have pleasure to drinke, but his pleasure depends upon his disease; if the disease were removed, the pleasure would cease.

The second Motive, is, Because when men goe about to satisfie their lusts, they goe about an endlesse worke: Now … Motive.men in outward things would not set themselves about a work if they did but know before that it would be endlesse; that is, that they could never finish it; for every one loves to goe about things of a finite nature, which may be accomplished: even so, if men did but know the nature of sinne, they would not give themselves to satisfie thsir lusts, because they goe about a worke that is endlesse: for the nature of sinne p. 15is like the Horseleech which the Wise-man speakes of, Prov. 30, 15. that the more it is given, the more it craves, but is never satisfied; so, the more you seeke to satisfie sinne, the more it desires; like the fire, the more you cast into it, the more it burnes: but if you will quench it, then detract from it; so, if thou wouldest have sinne to dye, then detract from thy plasure, from thy covetousnesse, from thy pride. A man that is sicke of a Feaver, if you would not increase his heat, then keepe him from cold drinke, and other things that are contrary to it; but if you doe satisfie the disease in these things, you doe increase it: so, if you would not goe about an endlesse worke, give your lusts a peremptory deniall, please not sinne; for if you doe, you will displease God: let this therefore move men to mortifie their lusts.

The third motive to move al men to mortifie sinne, is because of the great danger it brings a man unto; it makes 3 Motive.a man lyable unto all the Judgements of God, it takes Gods speciall protection from a man, it fills the heart full of slavish feare; it is like a quagmire which may seeme to be firme and solid, but being once in it, Simile.the more you strive to get out, the greater danger you are in: Like a bird that is taken with a gin, the more shee seekes to escape, the faster shee is holden by it; so it is with sinne, it carryeth a faire shew, it will pretend much good, but take heed of falling into it, for if you be once in it, it will be a hard matter to escape. The Understanding is the Porter of the soule; so long as there is spirituall life in the soule, the rest of the faculties doe parta…e of it, and so the whole is preserved; now sinne blinds the understanding, and when p. 16the understanding is mis-informed, it mis-informes the will and affections; that is, it breeds a disorder in the soule: and when once there is a disorder in the soule, and among the faculties, then the meanes of grace becomes unprofitable: To this effect the Apostle saith, They became blinde in their understanding, and then they fell unto noysome lusts, giving themselves unto a customary sinning, they became blinde in their understandings; that is, it put out their eyes, it made them blinde as beetles; and when a man is blinde, he will runne upon any dauger, because he sees it not: even so, when sinne hath put out the eye of the minde, the soule is in marvellous great danger of falling irrecoverably: therefore let this move men to mortifie sinne.

The fourth Motive to move all men to mortifie sinne, is, Because sinne will deceive men: Now there is no man that would willingly be couzened, every man 4 Motive.would be plainly dealt withall; therefore if men did but know this, that if they gave way unto their lusts, they would befoole them, surely men would not bee so easily led away by them. But men will not beleeve this, they cannot conceive how there should bee such deceit in sinne, seeing they are of so neere a conjunction, as to be a part of themselves: and therefore I will shew you how sinne doth couzen them, and that in these particulars:How sinne couzens.

First, it makes a man a foole, by blinding the understanding; and when he is thus blinded, hee is led 1away to the committing of every sinne: and therefore it is said, 1 Pet. 1. 14. Not fashioning your selves according to the former lusts in your ignorance; that is, before p. 171 Pet. 1. 14.1 Pet 1:14you were inlightned, your lusts had made you fooles by taking away your understandings, and putting out the eie of your minds, but now fashion not your selvs, suffer not sin to blind you againe, seeing you now see.

Secondly, it doth couzen you by making large promises: …if thou wilt be a wanton person, it will promise thee much pleasure; if ambitious, much honour; if covetous, much riches: nay, if thou wilt be secure, carelesse, and remisse for spirituall things, as grace, and justification, and remission of sins, it will make thee as large a proffer as the devil sometime made unto Christ, Mat. 4. 4. All these things will I give thee, if thou wilt fall down and worship me: So, it may be he will promise thee Mat. 4. 4Matt 4:4salvation and life everlasting, but he will deceivethee, for it is none of his to bestow; if he give thee any thing it shal be that which he promised not, and that is, in the end, horror of conscience and destruction.

Thirdly, by promising to depart whensoever thou wilt have it: Oh, saith sinne, but give me entertainment 5for this once, be but a little covetous, a little proud, or ambitious, and I wil depart whensoeverthou wilt have me: But give way unto sin in this case, and thou shalt find it will deceive thee; for sinne hardens the heart dulls the senles, and makes dead the conscience, so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule. It is not good to let a theefe enter into the house upon such conditions; therefore the Apostle saith, Heb. 3. 23. Take heedlest any of you be hardened through the deceitfulnesse of Heb. 3. 13.Heb 3:13sinne; that is, sinne will promise you this and that, but beleeve it not, it will deceive you.

Fourthly, in the end when we thinke it should be our p. 18friend, it will be our greatest enemy: for instead of life, it will give us death; it will witnesse against us, that we are worthy of death, because wee have neglected the meanes of grace, neglected to heare, to pray, and to conferre; and what was the cause of this remisnesse but sinne, and yet it accuseth us of what it selfe was the cause. Now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact, and then after accuse him for it: therefore let this move men to mortifie their lusts.

The fifth Motive to move all men to hate sinne, is, Because it makes us Rebels against God; and who Motive.would bee a Rebell, and Traitour against God and Christ, who was the cause of his being? The Apostle saith, Being servantsunto sinne, we become servants Rom. 6. 19.Rom 6:19of unrighteousnesse, Rom. 6. 19. that is, if we suffer sinne to reigne in us, then we become servants of unrighteousnesse, rebells unto God, and enemies unto Christ, who love righteousnesse: now he that is a friend unto God, loves that which God loves, and hates that which God hates; but he that is not, loves the contrary, for unrighteousnesse is contrary to God, and he that loves it, is a rebell against God: Every luft hath the seed of rebellion in it, and as it increaseth, so rebellion increaseth: therefore let this move men to mortifie sinne.

The sixth Motive to move men to mortifie sinne, is, Because sinne will make us slaves to Satan: The Apostle Motive.saith, That to whomsoever you yeeld your selves servants to obey, his servants you are to whom you obey, Rom. 6. 16. that is, if you doe not mortifie your lusts, you Rom. 6. 16.Rom 6:16will be slaves to your lusts, they will beare rule over p. 19you; and miserable will be your captivity under such a treacherous lord as sinne is: therefore if you would have Christ to be your Lord and Master, if you would be free from the slavery of Satan, then fall a slaying of your lusts, otherwise you cannot bee the servants of God: let this move men also to mortifie sinne.

Now to make some use of it to our selves: The first Vse 1.consectary or use, stands thus; Seeing the Apostle saith, If you be risen with Christ, then mortifie your earthly members, therfore Mortification is a signe whereby you may try your selves whether you belong unto God or no. if you be risen with Christ, that is, if the life of grace be in you, it will not be idle, but it will be imployed in the slaying of sinne. Now if Mortification bee not in you, you can then claime no interest in Christ, or in his promises; for hee that findes not Mortification wrought in him, he hath neither Interest unto Christ, nor to any thing that appertaines unto Christ: and seeing this is so, let us bee taught by it, that every one should enter into examination of his owne heart, to finde out the truth of this grace of Mortification, especially before he come unto the Sacrament; for if we find not Mortification wrought in us, we have no right to partake of the outward signes.

The second Use or Consectary, is, That seeing the Vse 2.Apostle saith, Mortifie; hereby ascribing some power unto the Colossians to mortifie their Corruptions; as if hee should say, You professe yourselves to bee risen with Christ, then let that life which you have received, slay your corruptions. Hence we note, that there was and is in every regenerate man, acertaine free will to doe good. Now when wee speake of free will, I p. 20doe not meane that Free-will which is in controversie now adayes, as though there were such a thing inherent in us; but this which I speake of, is that freedome of will that is wrought in us after Regeneration; that is, when a man is once begotten againe, there is a new life and power put into him, whereby hee is able to doe more then hee could possibly doe by nature: and therefore the Apostle saith unto Timothie, Stirre up the 2 Tim. 1. 16.2 Tim 1:16grace that is in thee, 2 Tim. 1. 6. that is, thou hast given thee the gift of instruction; the life of grace is in thee, therefore stirre it up, set it on worke, use the power of grace to doe good: which shewes that there is a certaine power in the regenerate man to doe good: for although by nature we are dead, yet grace puts life into us; As it is with fire, if there bee but a sparke, by blowing, in time it will come to a flame; so where Simile.there is but a sparke of the fire of grace in the heart, the spirit doth so accompany it that in time it is quickened up unto every Christian duty.

But you will say unto mee, Wherein is the regenerate Obiect. 1.man able to doe more than another man, or more then he could doe?

To this I answer, that the regenerate man is able to doe more then hee could doe in these two particulars:Answ. 1.

First, he is able to performe any duty; or any thing 1God commands, according to the proportion of grace The power of a regenerate man.that he hath received; but if the duty or thing exceed the grace that he hath received, then hee is to pray for an extraordinary helpe of the spirit: but hee could not doe this before, neither is it in the power of an unregenerate man to doe it.

p. 21Secondly, he is able to resist any temptation or sinne, 2if it be not greater, or above the measure of grace that he hath received; if it be a temptation of distrust, or impatiencie, or presumption, if it exceed not the measure of grace that he hath received, he is able to put it to flight; but if it doe exceed, then hee is to pray for an extraordinary helpe of the spirit: now the unregenerate man hath no power to resist sinne or temptation in this case.

But you will say againe, that there is no such power in the regenerate man, for the Apostle saith, Gal. 5. 17. Obiect. 2.The flesh lusteth against the spirit, and the spirit against Gal. 5. 17.Gal 5:17the flesh; and these are contrary one to the other, so that you cannot doe the things that you would.

To this I answer; It is true, that in the most sanctified man thatis, there is corruption; and this corruption Answ. 2.will fight against the spirt, and may sometimes hinder good; but it is then when it exceeds the measure of grace hee hath received; neither is it alway prevailing in this kinde, for when it exceeds not the grace, the spirit overcomes it: neither doth it alwaies continue; it may be in the heart, but it cannot reigne in the heart; it may bee in the heart, as a theefe in a house, not to have residence and a dwelling place, but for a night and bee gone; so this lust in the heart of a regenerate man dwells not there; that is, it doth not alwayes hinder him from good, but for a time, and then departs: but it is not thus with an unregenerate man, sinne takes possession and keepes possession of his heart.

The third consectary or use stands thus; seeing the Apostle saith, mortifie; that is, do not only abstain from the p. 22Use 3.outward actions of sinne, but from the thought of the heart; for Mortification is a slaying of the evill disposition of the heart, aswell as the slaying of the actions of the body; Mortification is first inward, and then outward: Hence we gather this point, That it is not sufficient for a man to abstaine from the actions It is not enough to abstaine from sin in the action, but it must be in the heart.of sinne, but he must abstaine from sinne in his heart, if hee would prove his Mortification to be true: 2 Pet. 2. 14. The Apostle saith, that their eyes were fullof adulterie: Now lust is not in the eye, but in the heart; but by this he fhewes, that it is the fulnesse of sinne in the heart, that fills the eyes; therefore looke unto the heart, for the actions are but the branches, but the root is in the heart; that is, whatsoever evill action is in the hand, it hath its first breeding in the heart; if therefore you would remove the effect, you must first remove the cause: Now the cause, if it bring forth an evill effect, is the greater evill; as the cause of good is greater than the effect it produceth: even so the sinne of the heart, because it is the cause of evill actions, is greater than the evill that it produceth. Then think not with you selves, that if you abstaine from the outward grosse actions of sinne, that sinne is mortified in you; but goe first unto the Cause, and see whether that evill disposition of the heart be mortified, whether there bee wrought in you a new disposition to good, and a withering of all inordinate affections.

But you will say unto mee, Our Saviour saith, that Every man shall be judged by his workes: and the Apostle saith, that Every man shall receive according to the Obiect.workes done in the bodie: by which it appeares, that a man shall not bee judged by the thoughts of his heart, but by his actions.

p. 23To this I answer; It is true, that men shall bee Answer.judged by their workes, because actions declare either that good that is in the heart, or the evill that is in the heart; so that he will judge the heart first as the cause, and then the actions as the effects. Rom. 8. 27. it is said, He that searcheth the heart, knoweth the mind of the spirit: so it is as true, that he knowes the minde of the flesh; that is, the actions of the unregenerate part. Now as the sap is greater in the root than in the branches, so the greater sinne is in the heart, and therefore it shall receive greater punishment. Therefore if the root bee not purged, notwithstanding thou abstaine from the outward actions, thou hast not as yet mortified sinne, because thy heart is impure; and seeing God will judge us by our hearts, if we have any care of our salvation, let us labour to cut off the buds of sinne that spring from the heart.

The fourth Consectary, or Use, stands thus; seeing Vse 4.the Apostle exhorts the Colossians to mor…ifie their lusts, who had set upon this worke already; hence we note this point, That no man is so holy or sanctified, but he had need still to be exhorted to Mortification; No man so holy but needs Mortification.For howsoever it be true, that in the regenerate sinne hath received a deadly wound, yet it is not so killed but there is still sap in the root, from whence springs many branches; and therefore had need of continuall Mortification, because the flesh wil still lust against the spirit; and although there is such corruption in them, yet are they not under the power of it, neither doth it beare rule in them. let them therefore that have not set upon this worke of Mortification, now beginne to mortifie their lust; and let all those that have already p. 24begunne, continue in this worke. Thus much for the uses.

But you will say unto mee, How shall wee attaine Meanes how to come to mortification.this worke of Mortification? and therefore here will I lay downe some meanes how a man may come to this worke of Mortification.

The first meanes is to endevour to get a willing Meanes to get a willing heartheart to have your sinnes mortified; that is, a holy dislike, and a holy loathing of them, with a desire of the contrary grace: If men did butsee whatan excellent estate regeneration is, it would breed in them a holy desire of Mortification; therefore our Saviour saith, when his Disciples came to him, and complained of the weakenesse of their Faith, Matth. 17. If yee have Faith as a graine of Mustard-seed, yee shall say unto this mountaine, Remove, and it shall bee removed. By setting forth the excellency of Faith, he takes paines to worke in them a desire of it; even so, if a man once can get a desire but to have his sinne mortified, hee will presently have it; for Christ hath promised it, Mat. 5. 9. Blessed are they that bunger and thirst after righteousnesse, for they shall be fatisfied; that is, they which hunger in generall for any part of righteousnesse, they shall bee filled: therefore if we can come but to hunger, especially for Mortification, which is the principall part of righteousnesse; I say, if we can but come unto God in truth with a willing heart, and desire it, we shall be sure to have it: for besides his promise, wee have him inviting of us to this worke; Mat. 11. 28. Come unto me all you that are weary and heavie laden, and I will ease you: Now what will hee ease them of, the guilt? no: (though it bee not excluded) but pricipally of the p. 25commanding power of sinne; that he may not onelyonly be free from the guilt of sinne, but from the power of sinne, that he may have his sinne mortified and subdued. Now what else is the reason that men have not their sinnes mortified, and that there is such a complaint of unmortified lusts and affections, but because they come not with a willing heart: their hearts are unstable, they are willing, and unwilling; willing to leave sinne, that they may be freed from the guilt; unwilling to leave the pleasure they have in sinne: therefore, saith one, I prayed often to have my sinnes forgiven, and mortified, and yet I feared the Lord would August.heare my prayers: so it is with many in this case, they pray for Mortification, but it is but verball, it comes not from the heart; that is, from a willing mind: therefore if thou wouldest have thy sinne mortified, labour to get a willing heart.

The second meanes, if you would have your sinnes 2 Meanes, to take paines about it.mortified, is this, You must take paines; Mortification is painfull and laborious, and yet pleasant withall; it will not bee done by idlenesse, a slothfull man will never mortifie sinne, for indeed it is a worke that desires labour: every thing that is of great worth, if it may be atrayned by industry, deserves labour; that is, the excellency of it challengeth it of men: even so, the excellency and preciousnesse of this work of Mortification, because it is a thing of much worth, deserves labour at our hands: The knowledge of every Art requireth Simile.labour and industry, and the greater mysterie that is infolded in the Science, the greater labour it requireth: even so, Mortification requireth much pains, for it discovereth unto us a great mystery, the mysterie p. 26of sinne, and the basenesse of our nature, and also the excellencies that are in Christ, both of Justification and remission of sinnes. And this necessarily flowes from the former; for if there be a willing minde in a man to mortifie sinne, then certainly hee will take any paines that he may attaine unto it; as the Apostle saith, 1 Cor. 9. 26. I runne not in vaine, as one that beats the ayre; that is, I take paynes, but it is not in vaine; I take no more paynes then I must needs, for if I did take lesse, I could not come unto that I am at. The lesse labour that any man takes in the Mortification of sinne, the more will sinne increase; and the more it increaseth, the more worke it maketh a man have to mortifie it: therefore it stands men upon to take paynes with their corruptions in time, that so they may prevent greater labour: and this meets with the errours of certaine men:

First, thosethat thinke that all sinnes have the like Errors of men about mortification.proportion of labour in mortifying; they thinke that a man may take no more paynes for the mortifying of 1one sinne, than another; but these men are deceived, for all sinnes are not alike in a man, but some are more, some are lesse violent; and accordingly, Mortification must be answerable unto the sinne. It is with Mortification Simile.in this case, as it is with physicke in diseases; all diseases require not the same physicke, for some diseases must be purged with bitter pills, others not with the like sharpnesse: againe, some physicke is for weakning, others for restoring the strength: even so there are some sinnes, like that devill which our Saviour speakes of, that cannot be cast out but by fasting and prayer: that is, they cannot be mortified without much p. 27paynes; for if it be a heart-sinne, that is, a sinne that is deere unto thee, a beloved bosome sinne, (as all men are marvellous subject to love some sinne above another) there must bee, for the Mortification of this, a greater labour taken then for a lesse corruption: these are called in Scripture, the right eye, and the right hand; and as men are very loth to part with these members of thebody, even so are they loth to part with their beloved sinnes which are deere unto them.

The second error, is of those that thinke if they have 2once mortified their sinnes, it is sufficient, they need not care for any more, they have now done with this work. But these men are deceived, for they must know, that the worke of Mortification is a continuall worke, because the heart is not so mortified, but there is still sinfull corruption in it; so that if there be not a continuall worke of Mortification, it will prove filthy. The heart of man is like the ballast of a ship that leakes, Simile.though thou pump never so fast, yet still there is work: even so, the heart is a fountaine of all manner of uncleannesse, there is much wickednesse in it, therefore wee had need pray for a fountaine of spirituall light; that is, of sanctification, that we may not be drowned in our corruption: Or, it is like a brazen Candlesticke, which although it be made marvellous cleane, yet it Simile.will presently soyle, and gather filth, so it is with the heart of man, if this worke of Mortification doe not continue, it will soyle and grow filthy.

Now in this worke of Mortification, the Papists The fruitles… paine of the Papists in th… point.seeme to take great paines for the mortifying of sinne; and indeed they might seeme to us to be the only men that take paynes for this grace, if wee did not meet p. 28with that Clause, Coll. 2. 23. where the Apostle saith, that this afflicting of the body is but formall, will-worship; they prescribe for the disease a quite contrary medicine; for as the disease is inward, so the medicin must bee inward: Now Mortification is a turning of the heart, a change of the heart, a labour of the heart, but whipping and beating of the body is but, as it were, the applying of the plaister it selfe; for an outward plaister cannot possibly cure an inward disease; that is, a disease of the soule; but if the disease be inward, then the cure must bee wrought inwardly by the Spirit. Notwithstanding, I confesse there are outward meanes to be used, which may much further the worke of Mortification, but yet we must take heed of deceit that may be in them, that we doe not ascribe the worke unto them; for if wee doe, they will become snares unto us; and therefore to prevent all danger of deceit from thee, I will here set them downe.

The first outward meanes, is, A moderate use of lawfull things; The outward meanes which further Mortification.that is, when men use lawfull things in a lawfull manner; as a moderation in dyet, in clothes, First, Moderation in lawfull things.in recreations, and pleasures, a moderate use of a lawfull calling, and many more which may bee meanes to further this worke: but yet wee must take heed of excesse in these lawfull things; that is, wee must take heed that wee doe not goe to Exces in lawfull things is dangerous.the utmost of them; for if wee doe, it is a thousand to one wee shall exceed. As for example, It is lawfull for a man to eate, and to drinke, and to use the Creatures of God for his nourishment; and it is lawfull for a man to clothe his body, and use recreations so farre forth as they may p. 29serve for the good of his body; but if hee use these inordinately, that is, if hee eate to surfet, and drinke to bee drunken, and use his pleasure to satisfie his lusts by neglecting his place and calling, they are so farre from being meanes of Mortification, that they become utter enemies unto the worke; therefore if you would have this outward meanes an helpe to Mortification, that is, if you would have them to bridle nature, then looke that you use lawfull things moderately.

The second outward meanes are Vowes and Promises, The second outward meanes, vowes and promises.and these in themselves simply are good, and may be a good meanes to Mortification, for they are as an Obligation to binde a man from the doing of such or such a thing; for so the proper signification of a Vow is, to binde a man, as it were, to his good behaviour, alwayes provided, that it be of indifferent things; Vowes when lawfull.that is, of things that bee lawfull, else Vowes binde not a man to the doing of that which is evill: now if it be made in things lawfull, and to this end, for the brideling of our evill disposition of nature, that wee will not doe this or that thing, or if wee finde our nature more subject to fall, and more inclined unto one sinne than another, or more addicted unto some pleasure than another, to make a Vow in this case, it may bee a meanes to bridle our affection in this thing. But here we must take heed, that wee make them not of absolute necessity, by ascribing How to b… est…emed of and made.any divine power to them whereby they are able to effect it, but to esteeme them things of indifferency, 1which may either be made or not made, or else they become a snare unto us: Againe, if thou makest a vow in p. 302this case, that thou wilt not doe such a thing, or such a thing; if it be for matter of good to thy soule, make conscience of it, take heed thou breake not thy vow with God in this case; for as this tyes thee in a double bond, so the breach of it becomes a double sinne: Againe, take heed that thy vow be not perpetuall, for then it will be so farre from being a meanes of thy 3good, that it will be a snare unto evill; for when men make perpetuall vowes, at last they become a burthen, and men love not to beare burthens: Therefore, if you make a vow, make it but for a time; that is, make it so that you may renew it often, either weekely, or monethly, or according as you see necessity require; so that when time is expired, you may either renew them, or let them cease. Now if you observe this in the making of your vowes, it may be another meanes unto this worke, otherwise it will be a snare.

The third outward meanes, is, The avoyding of alloccasion to sinne: When a man avoyds either the company The third outward meanes, Avoyding occasion to sin.of such men as formerly were a meanes to provoke him to sinne, or the doing of such actions as may provoke lust or sinne in this kinde, or places that are infectious this way; this will be a meanes to mortification. And this we find was that command which God layd upon every Nazarite, Numb. 6. 4. they must not onelyonly abstayne from strong drinke, but also they must cast out the huskes of the grapes, lest they bee an occasion of the breach of their vow: So in Exod. 12. 15. the children of Israel were not onelyonly commanded to abstayne from the eating of unleavened bread, but it must be put out of their houses, lest the having of it in their houses should bee an occasion to make p. 31them to breake the Commandement: Thus wee see that the avoyding of the occasion of sinne, will bee a meanes to keepe us from sinne.

But some will say, I am strong enough, I need not have such a care to avoyd the occasions of sinne: it is Obiect.true, it is for Babes, and such as are weake Christians, to abstayne from such and such occasions; but as for me that have beene a Professor a long time, and have such a strength and measure of faith, I need not much to stand upon these termes.

To this I answer, that this is mens weaknesse thus to Answ.object, for this want of feare ariseth from the want of spirituall strength; for this is the nature of spirituall strength in a man when he feares sinne and the occasions of sinne, the more he feares in this case, the stronger he is, and the lesse hee feares, the weaker hee is; the lesse spiritual strength he hath, whatsoever he may seeme to have: therefore, doest thou find want of spirituall feare in thee, then thou mayst justly feare thine estate; for if thou hast true grace in thee, it will be so farre from making of thee carelesse, that it will make a double hedge and ditch about thy soule. Againe, know that all the strength thou boasts of, is but habituall grace, and what is habituall grace but a creature; and in relying upon it, thou inakest flesh thine arme; that is, thou puttest more trust and confidence in a creature, than in God, which is a horrible sinne, and flat Idolatry: therefore you see this is mens weaknesse thus to object.

The fourth outward meanes is, Fasting and Prayer; The fourth outward meanes, Fasting and Prayer.though abused by the Papists, yet very necessary, and a good outward meanes to Mortification, being used p. 32lawfully: for what is Fasting but a curbing of the flesh, and a pulling of it downe, a brideling of Nature, and a kinde of mortifying of the body? and what is Prayer, but a praying or begging of grace, or for the preservation of grace, and power against corruptions? These two things are very commendable, and much used in the Primitive Church; for the Apostle saith, Let Fasting and Prayer be made for all the Churches: which if it had not beene necessary, he would not have commended it unto the Church. And I see no reason why it should be so much neglected amongst us, especially at this time, in regard of the affliction of the Church abroad, whose necessity requireth it; and also being a thing so acceptableto God, and commendable in the Church, I would it were in greater favour and request amongst us.

The third meanes, if you would have your sinnes 3 Meanes, The assistance of the spirit.mortified, is, To labour to get the assistance of the Spirit; for this must of necessity follow, or else the other two will nothing availe us; for what will it availe us though wee have a willing heart to part with sinne, and what though we take paynes in the mortifying of our lusts, if the Spirit doe not accompany us, all is nothing worth; therefore if thou wouldest have this worke effectually done, thou must getthe Spirit.

But this may seeme a strange thing, a thing of impossibility to get the Spirit; for you will say, How is Obiectit in our power to get the Spirit? How can wee cause the Spirit to come from heaven into our hearts, seeing our Saviour saith, Iohn 3. 8. that the wind bloweth where it lusteth; that is, the Spirit worketh where it listeth: now if the Spirit bee the agent and worker of every p. 33grace, then how is it in our power to get him?

To this I answer, howsoever I grant that the Spirit is the agent and worker of every grace, yet I say, Answ.there may bee such meanes used by us, whereby wee may obtayne the Spirit; and therefore the Apostle saith, Rom. 8. 13. If you live after the flesh you shall dye, but if you mortifie the deeds of the flesh you shall live: which must bee done by the Spirit; for the Apostle makes us the Agents, and the Spirit the Instrument; whereby hee shewes us thus much, that it is possible not onelyonly to get the Spirit, but also have the worke of the Spirit ascribed unto us.

Now as there is a meanes to get the Spirit, so also How the Spirit may bee won or lost.there is a meanes to hinder the Spirit; so that the Spirit may be won or lost, either by the doing or the not doing of thesethreethings:

First, if thou wouldest have the Spirit, then thou 1must know the Spirit; that is, so to know him as to give him the glory of the worke of every grace; for how shall wee give the Spirit the glory of every grace if wee know not the Spirit? And therefore our Saviour makes the want of the knowledge of the Spirit the reason that men doe not receive the Spirit; Ieh. 14. 17. I will send unto you the Comforter, whom the world cannot receive, because they know him not: that is, the world knoweth not the preciousnesse of the Spirit, therefore they lightly esteeme of him; but you know him, and the excellency of him, therefore you highly esteeme of him: The first meanes then to have the Spirit, is, Labour to know the Spirit, that you may give him the glory of every grace.

Secondly, if thou wouldest have the Spirit, then p. 342take heed that thou neither resist the Spirit, nor grieve, nor quench it.

First, take heed thou resist not the Spirit; now a How the Spirit is resisted.man is said to resist the Spirit, when against the light of nature and grace he resisteth the truth; that is, when by arguments, and reasons, and ocular demonstrations layd before him, whereby he is convict of the truth of them, yet knowing that they are truth, he will notwithstanding set downe his resolution that hee will not doe it; this is to resist the Spirit: Of this resisting of the Spirit we read in Acts 6. 10. compared with Act. 7. Acts 6. 10. & 7. 51.Acts 6:10Acts 7:5151. it is said of Stephen, that they were not able to resist the Wisdome, and the Spirit by which he spake; that is, hee overthrew them by argument and reason, and they were convinced in their consciences of the truth: and yet for all this it is sayd, Acts 7. 51. Yee have alwayes resisted the Spirit; as your fathers have done, so doe yee: that is, howsoever yee were convict in your consciences of the truth of this Doctrine which I deliver, yet you have set downe your resolution that you will not obey. Now this is a grievous sinne; for sinnes against God and Christ shall be forgiven, they are capable of pardon, but the resisting of the Spirit, that is, sinning against the light of the Spirit, is desperate and dangerous.

Secondly, what is meant by grieving of the Spirit? Now a man is sayd to grieve the Spirit when he How the Spirit is grieved▪commits anything that makes the Spirit to loath the soule; and therefore the Apostle saith, Grieve not the Spirit, Ephes. 4. 30. that is, by foule speeches and rotten communication; for the Apostle in the former verse had exhorted them from naughty specches, Let p. 35(saith hee) no evill Communication proceed out of your mouthes; and then presently adjoynes, and grieve not the Spirit: for if you give your selves to corrupt Communication and rotten speeches, you will grieve the Spirit, it will bee a meanes of the Spirits departure: the Spirit is a cleane Spirit, and he loves a cleane habitation, a heart that hath purged itselfe of these corruptions. Therefore when you heare a man that hath rotten speeches in his mouth, say, that man grieves the Spirit; for there is nothing so odious and contrary to men, as these are to the Spirit: and therefore if you would keepe the Spirit, then let your words be gracious, powdred with salt; that is, with the grace of the Spirit proceeding from a sanctified heart: and as speeches, so all evill actions, in like manner, grieve the heart.

Thirdly, what is meant by quenching of the Spirit? How the Spirit is quenched.A man is said to quench the Spirit, when there is a carelesnesse in theusing of the meanes of grace whereby the Spirit is increased; that is, when men grow 1.carelesse and remisse in the duties of Religion, either in hearing, reading, praying, or meditating. Againe, 2.when a man doth not cherish every good motiō of the Spirit in his heart, either to pray, or to heare, &c. but lets them lye without practice, this is a quenching of the Spirit: therefore the Apostle saith, 2 Thes. 5. 19. 2 Thes. 5. 19.Quench not the Spirit; that is, by a neglect of the meanes.

Thirdly, if you would get the Spirit, you must use prayer; for prayer is a speciall meanes to get the 3Spirit; and it is the same meanes that Christ us…d when hee would have the holy Ghost for his Disciples, hee p. 36prayed for him, as you may see, Ioh. 14. 14. I will pray the Father, and hee will send the Comforter unto you; that is, the holy Ghost; for hee can comfort indeed, and hee is the true Comforter; and indeed there is no true Comfort but what the Spirit brings into the heart. Now that the Spirit may bee obtayned by prayer, is proved Luk. 11. 13. where our Saviour makes it playne by way of opposition to earthly parents; Luk. 11. 13.Luke 11:13For (saith hee) if your earthlie parents can give good things unto their children, then how much more will your heavenly Father give the holy Ghost unto them that aske him: Therefore if thou wouldest draw the holy Ghost into thy heart, then pray for him; prayer is a prevayling thing with God, it is restlesse, and pleasing unto God, it will have no deniall; and to this purpose saith God to Moses, Wherefore dost thou trouble me? that is, wherefore art thou so restlesse with mee, that thou wilt have no deniall till I grant thee thy desire? so then if you will prevayle with God by prayer, you may obtaine the Spirit.

The fourth meanes, if you would have your sinnes mortified, is, To walke in the Spirit; that is, you 4 Meanes. To walke in the Spirit.must doe the actions of the new man; and therefore the Apostle saith, Galat. 5. 16. Walke in the Spirit. Now here by the Spirit is not meant the holy Gal. 5, 16.Gal 5:16Ghost, but the regenerate part of man; that is, the new man, whose actions are the duties of holinesse, as Prayer, hearing the Word, receiving the Sacraments, workes of Charity, either to the Church in generall, or to any particular member of it; and there must not onelyonly bee a bare performing of them, for so an hypocrite may doe, but there must bee p. 37a delight in them; thatis, it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed. But on the contrary, when wee grow remisse in prayer, or in any other duty, the devill takes an occasion by this to force us to some sinne; hereupon wee presently yeeld, because wee want strength of grace, which by the neglect of that duty wee are weake in. Wee know some physicke is for restoring, as Simile.well as for weakening, thereby to preserve the ftrength of the body; now this walking in the actions of the new man, is to preserve the strength of the soule, it preserves spirituall life in a man, it enables him to fight against Corruption, and lusts; for what is that which weakens the soule, but the actions of the old man? Therefore if you would mortifie your lusts, you must walke in the Spirit.

The fifth meanes, if you would mortifie your lusts, is this, you must get Faith: so saith the Apostle, 5 Meanes. Faith.Acts 15. 9. Faith purifieth the heart; that is, Acts 15. 9.Acts 15:9it slayeth the corruption of the heart, it mortifies every inordinate desire of the heart, it purgeth out the filthinesse of our nature, it makes it a new heart in quality; that is, it makes it fit to receive grace, and who would not have a heart thus fitted to good? Againe, It is said, Ephes. 3. 17. that Christ Ephes. 3. 17.Eph 3:17may dwell in your hearts by Faith: as if hee should say, Faith will purge the heart; for where Faith is, Christ is, and Christ will not dwell in a rotten heart, that is impure, and not in some measure sanctified by the Spirit.

p. 38But you will say, there are divers kindes of Faith, What Faith is this then that thus purifieth the heart?Obiect. 1.

By Faith in this place is meant a Justifying Faith; Answ. 1.Faith that applyeth Christ and his righteousnesse in particular unto a mans selfe for his justification, and hereupon he is raysed up to holinesse, and enabled, out of love unto Christ, to mortifie sinne.

Now the order of this grace in a regenerate man, is wonderfull; for first, the Spirit, which is the holy The order of Faith in the regenerate.Ghost, comes and enlightens the mind, then it works Faith, and then Faith drawes downe Christ, and when once Christ comes, he takes possession of it, never resting till he hath rid the heart of the evill disposition of nature with a loathing of it; then the regenerate man hereupon out of love unto Christ, and hatred unto sinne, begins to mortifie his corruptions.

But you will say, How can the Spirit of Christ, which is the holy Ghost, dwell in the heart, seeing he Obiect. 2.is in heaven?

To this I answer, that the Spirit dwells in the heart, Answ. 2.as the Sunne in a house; now we know that the proper How Christ dwels in the heart.place of the Sunne is in the Firmament, yet wee say the Sunne is in the house, not that wee meane Simile.that the body of the Sunne is there, but the beames of the Sunne are there in the house: so wee say, that the proper place of the holy Ghost is in heaven; and when we say hee is in the heart of a regenerate man, we doe not meane essentially, but by a divine power and nature; that is, by sending his Spirit into the heart, not onelyonly to worke grace in the heart, but to dwell therein. Now when the Spirit hath taken possession of the heart, it drawes and expells away all the p. 39darkenesse of the minde, and makes it to looke and to see Christ in a more excellent manner than before, assuring him of perfect Justification, and remission of his sinnes.

And here the error of many is met withall, in the Error about mortification, confuted.matter of Mortification; they will have Mortification first wrought, and then they will lay hold upon Christ for remission of sinnes. Oh, say they, if I could but finde this sinne, or that sinne mortified, then I would lay hold upon Christ, then I would beleeve; for alas, how can I looke for remission of sinnes, how dare I lay hold, or how can I lay hold upon Christ, when I finde that my corruptions have such hold on mee? But these are deceived, for this is contrary to the worke of the Spirit: for first, Faith assureth of pardon, and then followes Mortification; that is, when a man is once assured of pardon of sinne, then hee beginnes to mortifie, and to slay his corruption; for Mortification is a fruit of Faith: and therefore the Apostle saith, Phil. 3. 10. That I may feele the power of his death, and the vertue of his resurrection: Now what is meant by this but the two parts of repentance, Mortification and Vivification? The Apostle beleeved before, and now he would have his faith appeare in the grace of Mortification, that he might sensibly feele it. And therefore, if you would have your sinnes mortified, you must by Faith draw Christ into your hearts.

The sixth meanes, if you would have your sinnes 6 Meanes, Spirituall Ioy.mortified, is to get spirituall Joy. But this may seeme a strange thing to mortifie corruption by; a man or a woman would rather thinke that this were a meanes p. 40to encrease sinne: but it is not so; for spirituall Joy is a speciall meanes to mortifiesin, if we doe but consider the nature of Mortification; for as I sayd before, what is Mortification but a turning of the heart, a working in it a new disposition? Now wee know when the heart is not regenerate it is full of sorrow, and joy in this estate encreaseth sinne: But when the heart is turned from sinne to grace, that is, heavenly disposed, there is a pleasant object represented unto the eye of the soule, as Christ, Justification, Remission of sinnes, and Reconciliation: and hence ariseth a spirituall Joy in the soule, which rejoycing is a Mortification of sinne; for when a man or woman sees such excellencies in Christ, (as before) hee so rejoyceth in them that hee loatheth whatsoever is contrary to them. As a man that hath gotten a faire Inheritance which formerly was content with a small Cottage, but now the Simile.right that hee hath to the other, makes him despise that: so it is with a regenerate man, this spirituall Joy makes him basely to esteeme of sinne, and his naturall estate: and therefore saith the Apostle, 1 Cor. 15. 31. I protest that by the rejoycing I have in Christ Iesus, I dye daily: that is, that spirituall Joy which hee had in Christ, of Justification and Remission of sins, and that sight of glory which he saw by Faith, mortified sinne in him, made him basely to esteeme of his corruptions. Wee see, by example, a man that is wrought upon by the Law, or the Judgements of God, may for a time leave some sinne, and rejoyce in good, as Herod heard Iohn gladly; and yet this his joy doth not mortifie sinne, because it is not wrought by the Spirit upon an apprehension of the love of God; that is, it doth not p. 41proceed from the right root; for spirituall joy that mortifies sin, ariseth from an assurance of remission of sins; but this ariseth from some other sinister respect, or else for feare of hell. Now that spirituall joy mortifies sinne, the Wise-man proves, Prov. 2. 10. compared Pro. 2. 10.Prov 2:10with the 16. verse, When Wisdome entreth into thy heart, and Knowledge is pleasant to thy soule, &c it shall keep thee from the strange woman. When Wisdome entreth into thy heart; that is, when the Spirit enlightens thy mind to see, grace and knowledge is pleasant unto thee; when thou doest rejoyce in the knowledge of Christ, and graces of the Spirit, then it shall keepe thee from the strange woman; that is, from inordinate affections, which otherwise would bring thee to destruction. Thus you see that spirituall joy is an excellent meanes to Mortification.

The seventh meanes, if you would have your sinnes mortified, is, Humblenesse of minde: this is an excellent 7 Meanes, Humility.meanes to Mortification; for when the heart is proud, it will not yeeld; that is, it is unfit for grace; for there is nothing so contrary unto the nature of the Spirit, as a proud heart; and therefore the Apostle saith, 1 Pet. 5. 5. God resisteth the proud, but he gives grace 1 Pet. 5. 5.1 Pet 5:5to the humble. Hee resisteth the proud; that is, hee doth stand in opposition against him as one most contrary unto him; he rejecteth his prayers and his actions, because they proceed from a proud heart: but he gives grace unto the humble; that is, the humble heart is fit to receive grace, therefore hee shall have every grace necessary to salvation, as Faith, Repentance, Mortification, Humblenesse of minde, what it is.Peace of Conscience, and Remission of sinnes. Now this humblenesse of minde is a base esteeming of p. 42a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of Gods love; which indeed may seeme to be contrary to spirituall joy, but it is not so; for the more humble any man or woman is, the more spirituall joy they have: it is increased by humility, it is decreased by pride; the humble heart is alwayes the joyfullest heart; for the more grace the more humblenesse, and themore humility the more spirituall joy, for where there is a want of grace there must needs bee a want of spirituall joy. Now dejection and humility are of a contrary nature; a man may bee cast downe, and yet not bee humble; humblenesse of minde is more inward than outward, but the other may bee outward but not inward; thereforeif you would have your sinnes mortified, get an humble heart, forit is said, Psalm. 34. 18. The Lord is nigh unto them that are of a broken heart: a broken heart is an humble heart: and, Ezek. 36. 26. A Ezek. 36. 16Ezek 36:16new heart, and a new spirit will I give you: that is, when I have throughly humbled you, and cleansed you from your rebelliousnesse against mee, then I will doe this and this for you: well then, labour for humblenesse of mind, if you would have your sinnes mortified. Thus much of the word, Mortifie.

Wee now come to a third poynt, and that is, what are those things that are to bee mortified? and these the Apostle calls in generall, earthly members: Hence we note,

That all earthlie members are to be mortified.Doctr.

For the better explaining of this poynt, wee will first speake of the generall, and then of the particulars: but first of all, because the words are hard, wee will p. 43shew you by way of explanation, first, what is meant by members; and secondly, what is meant by earthlie members.

For the first; What is meant by Members? By members 1 What is here meant by members.is meant sinne, or any foule affection of the heart, when the heart is set upon a wrong object; or else upon a good object, yet exceeding either in the manner or the measure, makes it a sinne: as first, when a mans heart is set upon a base object, as the satisfying of his eyes according to the lust of his heart, or set upon his pleasure inordinately to the satisfying of his lusts; now these are base objects. Againe, there are other objects which in themselves are good and may bee used, as care of the world, and the things of the world: a man may lawfully care for the things of this life that hath a charge, or a man may use his pleasure for recreation, or may seeke after his profit, thereby to provide for his family; but if the care for the world, and the things of this world, exceed either in the manner or the measure, that is, if they be gotten unlawfully, and if the heart lust after them, if they breed a disorder in the soule, and a neglect of grace, then they become sinne.

Now they are called members for these reasons:Why called members.

The first reason is, because these base affections fill up the heart; that is, they make the heart fit for all Reas. 1.manner of sinne, even as the members of the body make the body fit for action: now wee know that the body is not perfect, if the members bee not perfect; so when the heart is not filled with these members, it may be fit for sinne but not for every sinne, but this filling of it makes it fit for all sinne; and therefore the p. 44Apostle saith, 2 Pet. 1. 3. According to his divine power he hath given us all things; that is, by his divine nature we all come to the knowledge of the Faith: now that 2 Pet. 1. 13.2 Pet 1:13which is contrary to the Spirit, and the knowledge of him, is made up by these base affections, even as the body is made up and complete by its members.

Secondly, they are called members because these Reason 2.base affections doe the actions of the unregenerate part, even as the members of the body doe the actions of the body; for they receive into the heart all manner of sinne, and thence they send base affections into all the rest of the faculties.

Thirdly, they are called members, because they are weapons of unrighteousness; for so the Apostle cals them, Reason 3.even as the actions of the new man are called the weapons of righteousnesse; that is, the care for the actions of the new man. Now we know that it is the property of one member to fight for the good of another; as wee see, one member will suffer it selfe to bee cut off, and separated from the bodie for the good of the rest; and so it is in like manner with these, for all will joyne together for the mortifying of sin one in another. On the other side, these weapons of unrighteousnesse, they fight for one another against grace, they are carefull to performe the actions of the old man, and to fulfill every lust of the flesh.

Fourthly, they are called members, because they are as deare unto the heart, as any member is unto the body, Reason 4.and therefore in Scripture they are called the right hand, and the right eye, Mat. 5. 29. that is, they are as dear and sticke as close unto the heart, and will as hardly be Matth. 5. 29.Matt 5:29separated from it, as the nearest and dearest member of p. 45the bodie: thus much of the word member.

Secondly, what is meant by earthly members? By earthly members is ment al earthly affections; as immoderate 2 What is ment by earthly members.cares, inordinare lusts; or it is a depraved disposition of the soule, whereby it is drawn from heavenly things to earthly; that is, it is drawne from a high valuing of heavenly things to a base esteeme of them, and from a base esteeming of earthly things unto a high esteeme of them, this is earthly mindednesse. But for the better explaining of this point; first, we will shew what it is to bee earthly minded: secondly, what it is to be heavenly minded.

For the first, what it is to be earthly minded: It is to mind earthly things, or heavenly things in an earthly What it is to be earthly minded.manner; that is, when the soule is depraved so of spirituall life that it lookes upon grace and salvation with a carnall eye, when it is represented unto it; because it is but naturall, it is not enlightned by the Spirit; now till a man be enlightned by the Spirit, he cannot see spirituall things in a spirituall manner. Howsoever, I grant that by the light of nature, a man being endued with a reasonable soule, thereby may come to discerne of spirituall things, yet so as but by a commonillumination of the Spirit, as we call it; not as they are, but onelyonly as he conceives of them by his naturall reason: For first, by nature a man may conceive of spirituall things, but not spiritually; for nature can goe no further than nature: now what is competible and agreeable to nature he hath a taste of, he sees things so farre as they are sutable unto his nature; but nature can looke no further; for this is the propertie of nature, it goes all by the outward sense and appetite; and no p. 46man can apply spirituall things by the senses, but earthly things.

Secondly, by the affections a man may conceive of spirituall things, for the affections are the proper seat 2of love, and a man being endued with love, may bee affected with heavenly things, so farre as they are sweet unto nature; and hence may arise feare of losing them, not because they are heavenly things, but because they are sweet unto his nature. Besides, the affections may restraine him, and turne him from esteeming of things base, to an esteeming of things that are more excellent, and yet be but earthly minded: for it is not the affection to good that proves a man to bee good, but it is the rice of the affection that is the ground from whence they spring; namely, from a heart enlightened by the Spirit: Herod may affect Iohn, and Iohns doctrine, but this is not bred by the Spirit, but a carnall affection.

Thirdly, by the understanding, or mind, a man may come to conceive of spirituall and heavenly things; 3 How a man may come to know spirituall things, and yet not be renewed.his minde may bee enlightened with the knowledge of them, and yet bee but earthly minded: As for example:

First, hee may see a vertue in heavenly things above all things in the world, he may conceive of them 1by looking into them, so that a vertue and power may appeare in them excelling every vertue in any thing else; and yet not renewed.

Secondly, if hee be of a more noble spirit hee may doe good, either for Church or Common-wealth; 2hee may bee very liberall and bountifull unto any that shall seeke unto him in this kinde, and hereupon p. 47may grow remisse after the things of this world, and so be not all so violently carried away after covetousnesse, and yet not be removed.

Thirdly, hee may come to see holinesse in the children of God, and thereupon bee wonderfully affected 3with it, insomuch that he may wish himselfe the like: nay more, hemay wonder at their holinesse, and bee astonished with an admiration thereof, as one overcome of it, and yet not be renewed.

Fourthly, he may come to see into the attributes of 4God, both the communicable Attributes which are communicated to the Creatures, as Justice, MercieMercy, Righteousnesse, Patience, and the like; and also those that are not communicable, but essentially proper to God, as Omnipotencie, Omnipresence, and the like; and hereupon hee may acknowledge God to bee such an one as these declare of, or else as he hath made himselfe knowne in his Word: as we see in Nebuchadnezar, Dan. 4. 34. and yet be not renewed.Dan. 4. 34.Dan 4:34

Fifthly, he may feele the sweetnesse of the promises, 5of remission of sinnes, justification, and reconciliation, and rejoyce in them, as Herod heard Iohn gladly, Mark. 6. 20. that is, he was glad to heare Iohn preach repentance and remission of sinnes, hee felt sweetnesse Mar. 6. 20.Mark 6:20in this; so hee was content to heare that it was not lawfull for him to have his brothers wife, but he was not content to obey; in like manner, any man or woman may finde sweetnesse in the promises, and yet not be renewed.

Sixthly, hee may beleeve the resurrection to life, 6.and hereupon rejoyce after it, because hee beleeves there is areward laid up for the righteous with Christ, p. 49and may desire to bee made partaker of it with them, and yet not be renewed: For if you looke into this man, none of all these have the first seat in his heart, but they are, as it were, in a second roome, or closet; for earthlie things have the first and principall seat in his heart, but these come in after, as handmaids or servants unto the other, and therefore have no spirituall tast to him.

To make this plaine, let us consider the order of The order of the faculties of the soule.the faculties of the soule: the minde is the principall facultie, and this rules the will and affections: now the minde being earthly disposed, the will and affections can goe no further then the minde guides them: every facultie hath an appetite, and the soule of a man hath an understanding which governes; now looke what the minde of a man loves or hates, that the will wils, or wils not; for the will is but the appetite that followes the understanding. Againe, every facultie in man hath a sense, and by that it is drawne to affect that which it chuseth, for the desire followes the sense; and as it is with one facultie so it is with all the other of the faculties; for the faculties suit all after the senses, and affect that which the minde affects: and thus the will and affections hanging upon the minde, it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with.

But here some Questions may be moved: the first Question is this; But is there such light in the understanding Qu…st. 1.as you say, then it seemes that a naturall man m…y by the light of nature come unto true knowledge?

To this I answer, that a naturall man may come for substance as farre as a spirituall man, but not in a right Answ. 1.manner; the Apostle saith, Rom. 8. 5. They that are of How a naturall man may know spirituall things.the flesh, doe savour the things of the flesh: and, 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit: where the Apostle saith, he doth not know them at all, Rom. 8. 5. 1 Cor. 2. 14.Rom 8:51 Cor 2:14for he wants a sanctified knowledge of them; hee knowes them, but not by that knowledge which is wrought by the Spirit alwaies accompanied with sanctification; he knowes them for substance, but not in the right manner, as to be a rule to his life. A carnall man may speake of spirituall things, but not religiously; that is, with an inward feeling of that in his heart which he speakes of: so also a carnall man may have light, but it is but a darke light; hee may have light in the understanding, but it is not transcendent unto the rest of the faculties to transforme and enlighten them: and therefore though he have light, yet stil he remains in darkenesse.

The second thing to bee considered is this, What it is to be heavenly minded: A man is said to be heavenly What it is to be heavenly minded.minded when there is a new life put into him, whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was: And therefore the Apostle saith, Ephes. 4. 23. and be renewed in the spirit of your mindes; that is, get a new Ephes. 4. 23.Eph 4:23kinde of life and light in your soule; for when Christ enters into the heart of any man or woman, hee puts another kinde of life into them than that which hee had by nature; the Spirit workes grace in the heart, and grace makes a light in the soule; it makes another kinde of light then before; for before there was but a p. 50naturall light, a sight of Christ and salvation, but with a naturall eye; but now there is a spirituall light in his soule whereby he is able to see Christ in another manner, and therefore it is called the light of the mind, the boring of the eares, and the opening of the eyes; that is, there is a change and alteration wrought in him wherby he can perceive spirituall things; his eares are opened to heare the mysteries of salvation, with a minde renewed to yeeld obedience unto them, making them the rule of his life; and his eyes are opened to see the excellencies that are in Christ, as remission of sinnes, justification, and reconciliation in a more excellent manner then before; hee is, as it were, in a new world, wherehee sees all things in another mannerthen before. Now I doe not say, that hee sees new things, but old things in a new manner; hee saw Justification, Remission of sinnes, and Reconciliation before, but now hee sees these and Christ in a more excellent manner; there is, as it were, a new window opened unto him whereby hee sees Christ in a more plaine and excellent manner, and hereupon hee is assured in the way of Confirmation of the remission of sinnes: hee had a generall trust in Christ before, and he saw a glimpse of him, but now hee enjoyes the full sight of him; that is, such a sight as brings true comfort unto the soule. As a man that travels into a farre Countrey sees at last those things Simile.which before he saw in a Map; he saw them before, but in a dar…e manner; but now he hath a more exact and distinct knowledge of them: even so it is with a regenerate man, hee saw Christ and the privileges that are in Christ before, but darkely, as it were in a p. 51Map, onelyonly by a common Illumination, but now hee sees them by the speciall Illumination of the Spirit through grace: And therefore the Apostle saith, 1 Cor. 2. 9. The eye hath not seene, nor the eare heard, neither 1 Cor. 2. 9. opened.1 Cor 2:9hath it entred into the heart of man to conce…ve of those things that God hath prepared for them that love him: Howsoever this place of Scripture bee generally expounded and understood of the Joyes of heaven, yet, in my opinion, it is much mistaken; for by this place is meant those spirituall objects that are showne unto a man when the Spirit beginnes first to enlighten him; the eye hath not seene; that is, which it hath not seene in a right manner: he never saw them in such a manner as now they are showne unto him, he now sees heavenly things in another manner, he sees Justification in another manner then before, hec sees remission of sinnes in another manner than before: so likewise hee sees sinne in another hew than before; for now he sees remission of sinnes follow them as a medicine to heale them: Againe, hee sees Justification and Remission of sinnes in another hew, he sees them in an higher manner then before, he sees them now as sutable to himselfe, and necessary to salvation; before he saw them as good, but now he sees them as most excellent. As it is with a man that is well, so it is with a man that is Simile.not regenerated: now tell a man that is well, of Balsome and Cordials, what restoratives they are, and what good they will doe to the body, yet hee will not listen unto them because he is well and needs them not; but tell them unto a man that is sicke and diseased, he will give a diligenteare unto them because they are sutable for his disease: so it is with a spirituall p. 52man before he be regenerate, he listens not, he regards not spirituall things; when hee heares of Justification and Remission of sinnes hee sleightly passeth them over, because he feeleth himselfe in health, and findes no want of them; for what should a man take and apply a plaister to a whole place that hath no need of such a thing? but when hee is once renewed and mortified, then hee findes these sutable to his disposition; and this is to bee heavenly minded: A naturall man or wom…n may talke of grace, of Justification, and Remission of sinnes, but they cannot say that these are mine, or that I stand in need of them; for so saith the Apostle, 1 Cor. 2. 14. The naturall man perceiveth not the things of the spirit: that is, he may talke of deepe points of Divinity, but not by the feeling of the Spirit; he may see God and Christ, but not in a right manner.

But you may say unto mee, If a man heavenly minded may see thus farre, then when hee comes Quest. 2.once unto this estate, hee needs not seeke any further Illumination?

To this I answer, that though the spirituall man Answ. 2.bee thus minded and enlightened, yet hee must seeke for more; because this knowledge is but in part; For wee know but in part, saith the Apostle, 1 Corinth. 13. 12. that is, though wee know much of heavenly things, yet it is but a part of that wee ought to know, or that wee should know: therefore wee must ever bee breeding in the Spirit, wee must bee ever growing towards perfection: now there can bee no growing till the minde bee enlightened, for this is a worke of the minde; p. 53and so farre as the minde is enlightned, so farre is the will enlightened, and not onelyonly that, but the rest of the faculties are enlightened accordingly.

But you may againe say unto mee, If this light Quest. 3.which you speake of be seated in the mind, then how farre doth this light redound unto the rest of the faculties, seeing the other seeme not to bee sensible of this light, because many times there is such rebellions in them?

To this I answer, That earthly and heavenly mindednesse is seated in the understanding, will, or mind Answ. 3.of a man: as for example; A Lanthorne is the proper seat of a Candle, now it receives not the Candle Simile.for it selfe, neither keepes it the light to it selfe, but it receives it in to preserve light, and to communicate it to others; even so doth the understanding, it doth not onelyonly receive light for it selfe alone, but by preserving of it, it doth communicate his light to the good of the rest of the faculties: so the Apostle saith, You are begotten by the word of Truth, Iames 1. 18. Now Truth is properly in the understanding, it is first there, and thence it doth communicate unto the rest of the faculties by redundance; I say by redundance, but not by infusion; that is, the light that is in the understanding doth redound to the enlightning of rest, but it is conveyed to the rest by the Spirit, and so a man is renewed.

Now for the better explayning of this, wee shall How the understanding enlightned, may doe good to the rest of the faculties.shew how the understanding being enlightned, may doe good unto the rest of the faculties.

p. 54First, the Reason or Wisdome being first enlightned, it rests not there, but flowes by a redoundancy 1unto the other faculties, and thereupon may take away those lets and impediments unto good: as thus, Whereas ignorance or infidelity was formerly a hinderance unto good things, making him that was ignorant, uncapable of the mysteries of salvation, so that he could not beleeve the promises of the Gospell, he could not bring his will and affections to embrace the truth; which ignorance is now taken away by that light that is communicated unto him by the understanding.

Secondly, although the understanding cannot remove feare and anger, because they are qualities of nature, 2and evill dispositions of the soule, which it got by Adams fall; yet it may hinder the growth of them, it may withstand the actions of them. As a Pylot cannot hinder the raging of the Seas, it is not in his power to Simile.make them calme, yet he can, by using meanes, doe so much as to save his ship: so a regenerate man, though he cannot stay his impatient anger and feare, yet hee may keepe himselfe from the actions of impatient anger, and so bridle his immoderate feare, that hee may not be distracted with it.

Thirdly, the understanding may doe much good by instructions, when it is renewed, and therfore it comes 3many times that the rest of the faculties are overturned by the reason; as thus, when the will and affections are immoderately set upon a wrong object, the minde comes and instructs the will and affections of the vilenesse of the object, and the danger that will ensue; and then contrarily informing them of grace, propoundeth heavenly objects unto them; hereupon p. 55they become affected with them, and so are turned by the Reason.

Fourthly, it may doe much good by the ruling of 4them, for the understanding is the superiour faculty of the soule, and therefore it becomes a guide unto the rest: now if the understanding be enlightned (as I told you) it doth communicate his light by redundancy unto the rest of the faculties, then it must needs follow that the understanding being enlightned truly with grace, and the other faculties partaking thereof, they must needs be ruled by it. Every inferiour is ruled by his superiour, or at least should be so; so every faculty should be subordinate unto the minde: now if there be a rebellion in them, it is the disorder of the soule, as the other is the disorder of the State. Thus much for the explaining of these points, namely, what it is to be earthly minded, and what it is to be heavenly minded.

The first Use then shall be, to reprove sharply such Vse 1.as favour the members of this body, and are inordinately affected with this earthly mindednesse, such also as cannot deny these members any thing that is pleasant unto them, whereas they should be suppressed and mortified by the Spirit. The rich man feeds these members with his riches, the covetous man with his covetousnesse, the proud man with his pride, and the ambitious man with his vaine-glory, when as these are their greatest enemies, howsoever they are couzened by them; but if they did but know, if they were but truly enlightned with grace, they would perceive the evill of these members, and how great an enemy this earthly mindednesse were unto them, and then p. 56they would starve their bodies, sooner then they should deceive them of their soules. For first, as there is nothing more hurtfull unto man than earthly mindednesse; so, secondly, there is nothing more hatefull unto God; and thirdly, there is nothing more contrary unto the profession of Christianity, than the loving of those earthly members.

For the first, I say that there is nothing in the world 1 Nothing more hurtfull to man then earthly mindednesse.more hurtfull unto man than earthly mindednesse, because it makes him worse than the beasts; the beasts doe not sinne, but these earthly members are the cause of sinne in us, and sinne takes away the excellency of the creature. Innocency is the excellency of the creature, simply taken as he is a creature, and this was all the excellency that we had in Adam, but sinne tooke away that excellency: therefore what Iacob said of Reuben, Gen. 49. 4. when he had defiled his bed, Thou hast (saith he) taken away my excellencie; that is, that which I outwardly respected most, may be said of every lust; When men are said to lose their excellencie.for what a man keepes, that is his excellency; the wife is the husbands excellency, and therefore when shee is defiled, hee hath lost his excellencie; for as a man keepes or loseth that outward thing which hee most respecteth, so he keepeth or loseth his excellencie: The Starres that fall, when they are in the Element they shine and give light, and then they are said Simile.to keepe their excellencie; but when they once fall then they lose their excellency, because they have lost their light and splendor; so men are said to lose their excellency when they give way unto their lusts.

And the reason is, first, because when the mind affects earthly things, it mingles together two contraries, p. 57Reas. 1.Grace and Christ, with sinne and the world, and so ecclipseth the excellencie of the one with the basenesse of the other: As when gold and drosse are mingled, the basenesse of the one doth corrupt the other, Simile.so as the excellency thereof doth not appeare; but mingle gold with silver, or let it be alone, and then it keepes his excellency, and is not ecclipsed: even so, when a man is earthly minded, and his affections are set upon base objects, with that enlightned knowledge he hath, he mingleth an ignoble and base object together, and so loseth the excellency of it. Now there is nothing that can make a man to lose his excellency, but sinne; for other things that happen unto a man Sinne onelyonly makes a man lose his excellency.are not able to take away his excellencie, as reproches and imprisonments in the world; for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall, if hee can keep out sin; al other things are unto him but as a candle in a dark night, which makes a man see his way the better; so all things in the world cannot ecclipse the grace of a Christian, but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare.

Secondly, sinne pierceth men through; for that which is said of riches, 1 Tim. 6. 10. is true of every Reason 2. 1 Tim. 6. 10.1 Tim 6:10sinne, It pierceth them through with many sorrowes; that is, it wounds his soule, and makes him to draw to his owne destruction: Againe, sinne having once gotten possession, will have no deniall; if once you give way unto it, it is restlesse; for when a man hath satisfied one lust, another comes to bee satisfied, till at last his heart is hardened, and his Conscience hath lost all p. 58sense, and when it is thus with him hee is drowned in sinne: hee is, in this case, like the Silke-worme, that never rests turning her selfe in her web till at last shee Simile.destroy herselfe: so earthly minded men, when they are once catcht in this snare, they never rest turning themselves from one sin unto another, till at last they destroy themselves.

Secondly, there is nothing more hatefull and offensive unto God then when a man is earthly minded; 2 Nothing so hateful to God as earthly-mindednesse.for when a man is earthly minded, hee sets up Idolatry in his heart: I speake not of the bodily prostration, howsoever in time it may be hee will be such an one; but I speake of covetousnesse, that spirituall Idolatry of the heart, as the Apostle cals it; which is when the heart is once sotted with these earthly things, that it drawes all the faculties of the soule after them, so that the Commandements of God become a burthen unto him. Now there is nothing in the world more odious unto God than to be an Idolater, for hee is a loathsome creature, one whom God hath left to himselfe: now God never leaves a man till hee forsakes him; but when he doth forsake God, then he is left to himselfe: and this is properly called the hatred of God, for then God with-drawes from a man his Spirit and speciall providence, because hee loathes him: And as it is with us, what a man loaths that he hates, and wee know that a man cares not what becomes of that which he hates; so it is with God in this case: For, I say, the turning of a mans heart from spirituall things to earthly, is the setting up of Idolatry in the heart; and nature her selfe abhorres to have the affections drawne away: for as an Adultresse is odious p. 59unto her husband, because her heart is drawne away from him; so an Idolater is odious unto God, because it drawes away the heart from God: and therfore the Apostle saith, Iam. 4. 4. Know you not that the Iam. 4. 4.Jas 4:4love of the world is enmitieto God? that is, if you love the world it will make you commit Idolatry, and then you are at enmity with God, and so consequently God and you are at odds, you stand in defiance one against another; for who is at greater enmity with God than an Idolater?