The Triumph of a True Christian Described, Commentary on verse · Verse 13

The Triumph of a True Christian Described · Commentary on verse · Verse 13

p. 292VERSE 13.

For if ye liue after the fleſh, ye ſhall dye: but if ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue.

OVr Apoſtle in this Verſe goes on further to enforce and preſſe this exhortation on the beleeuing Romans, that they ought to liue an holy and ſpirituall life; and here addes two other arguments to that purpoſe.

The firſt is from the danger and vnprofitable effect of a contrarie courſe of life, namely, of liuing after the fleſh, that if they did ſo liue, death would be the fruite and effect of that kind of life: If ye liue after the fleſh, ye ſhall dye. And this argument depends on foregoing matter, as a reaſon diſſwading from liuing after the fleſh, For if ye liue after the fleſh (ſaith the Apoſtle) ye ſhall dye. As if he had ſaid, Liue not after the fleſh, for if ye ſo do, ye ſhall dye.

The ſecond argument is from the benefit and profit that will follow on an holy and ſpirituall life, as namely, that ſuch a life would be verie comfortable, that the benefit and fruite that would follow on that, would be an happie life; yet the antecedent of that argument is not in theſe termes expreſſed, if ye liue an holy and ſpirituall life, but one part of that life, namely, mortification of ſi…ne is put for the whole. If ye mortifie the deeds of the bodie by the Spirit (ſaith the Apoſtle) ye ſhall liue. And he makes an oppoſition betweene liuing after the fleſh, and mortifying the deeds of the bodie by the Spirit, and compares them together as contrarie courſes of life, and as tending to contrarie ends: If ye liue after the fleſh ye ſhall dye, but (ſaith he on the other ſide) if ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue.

We ſee then the matter and ſubſtance of this verſe, the words of it are now to be opened and explaned.Interpretatiō. If ye liue after the fleſh. The meaning of that phraſe we gaue in the verſe before, and it is this: If ye liue and leade your liues according p. 293to the motion and guidance of your owne corrupt mindes and wils, and according to the corrupt and ſinfull luſts of your owne hearts, if the courſe of your life be carnall, if you liue a carnall life. Ye ſhall dye. In theſe words no doubt the Apoſtle had reſpect to that threatning, Geneſ. 2.17. In the day that thou eatest thereof, thou ſhalt dye the death. His meaning is, Ye ſhall not onelyonly dye the death of the bodie, which is a ſeparation of the ſoule from the bodie, and is common to all, but ye ſhall dye eternally, ye ſhall be for euer ſeuered from the comfortable preſence of God, and ye ſhall feele the full wrath of God on your ſoules and bodies in hell for euer; ye ſhall dye both death temporall, and death eternall: yea your temporall death ſhall be as it is in it ſelfe a curſed death. But if ye mortifie the deeds of the bodie. By the deeds of the bodie, we are not to vnderſtand the acts & deeds of the bodie either naturall or indifferent, as eating, drinking, walking ſleeping, and ſuch like: but the euill and ſinfull motions and ſtirrings that do ariſe from the inborne corruption in the mind and in the heart, and do entice and ſtirre vp to ſinne, as Iam. 1.14. Euerie man is tempted, when he is drawne away by his owne concupiſcence and is entiſed, and are acted and executed by the bodie, and therefore called the deeds of the bodie and workes of the fleſh, Galat. 5.19. The word mortifie, is metaphoricall, drawne and taken from Chyrurgions, who when they are of neceſſitie to cut off a legge or an arme, vſe meanes to benumme that part of the bodie, and to make it without ſenſe and feeling, that it may be cut off with as little paine to the partie as is poſſible; and ſo the Apoſtles meaning in this word is this, if you vſe all good meanes as it were to benumme and to take away the mouing, ſtirring, and life of thoſe ſinfull motions that ariſe in your hearts and minds, if you ſuppreſſe them and keepe them vnderunder. By the Spirit. That is, by the Spirit of Chriſt, and by the power of his ſanctifying grace that is in you. Ye ſhall liue. The Apoſtle here intends and meanes a twofold life, namely, life temporall, and life eternall; in oppoſition to the twofold death we ſpake of before: as if he had ſaid, Ye ſhall liue a comfortable life, a life full of ſweetneſſe and p. 294comfort here in this world, and ye ſhall neuer ſee death, as Ioh. 8.51. that is, death eternall; but you ſhall aſſuredly hereafter liue the life of happineſſe and glorie in heauen. Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.

For if ye liue and leade your liues according to the motion and guidance of your owne corrupt mindes and wils, and the corrupt and ſinfull luſts of your owne hearts; if you liue a carnall life, you ſhall certainly not onelyonly dye the death of the bodie, and that an accurſed death, but you ſhall alſo dye eternally, and be for euer ſeuered from the comfortable preſence of God, and feele the full wrath of God in your ſoules and bodies in hell fire for euer. But if ſo be you do vſe all good meanes as it were to benumme and to take away the mouing and ſtirring of thoſe euill and ſinfull motions and luſts that ariſe from your inborne corruption in your minds and hearts, enticing and ſtirring you vp to ſinne, if you ſuppreſſe them, and keepe them vnderunder by the Spirit of Chriſt, and by the power of his ſanctifying grace in your hearts, you ſhall aſſuredly liue a comfortable life here in this world, and you ſhall hereafter liue the life of happineſſe and glorie with the Lord in heauen.

Firſt obſerue we how the Apoſtle here diſſwades from liuing after the fleſh: for I told you, his firſt argument is a reaſon diſſwading from ſo liuing; his argument to that purpoſe is a terrifying argument, an argument of terror and threatning, he threatens no leſſe then eternall death and damnation againſt ſuch as liue after the fleſh: he tels the Romans, that if they did liue after the fleſh, and held on that courſe of life to the end, they ſhould certainly dye, they ſhould be ſure to be damned: as if he had ſaid, take heed of liuing a carnall life, for if you ſo liue, you ſhall certainly dye. Whence note we thus much.

Doct. 1 That the Miniſters and Preachers of the word of God may vſe terrifying a…guments,Miniſters and Preachers of the word may threaten men with hell and damnation, to driue them from a wicked and ſinful courſe of life. arguments full of dread and terror, to diſſwade men from a carnall courſe of life. Preachers of the word may threaten plagues and iudgements of God againſt men, yea they may threaten them with hell and damnation, to this end, to driue them from a wicked and ſinfull p. 295courſe, they ſhall be ſure to go to hell and to be damned. This the Miniſters and Preachers of the word may do warrantablie, they hauehave warrant for it, not onelyonly from the practiſe of the Apoſtle in this text, but from the conſtant and continuall practiſe of holy men of God in all ages. Inſtance in one or two places. Epheſ. 5. the Apoſtle hauing verſe 3.4. diſſwaded from fornication, vncleanneſſe, couetouſneſſe, filthineſſe, fooliſh talking, ieſting, and other foule ſinnes, and told the Epheſians verſe 5. That no whoremonger, neither vncleane perſon, nor couetous perſon which is an idolater, hath any inheritance in the kingdome of Christ and of God, he ſtayes not there, but he ſubioynes verſe 6. a terrifying argument, and he tels them further, that if any of them ſhould go on in the practiſe of any of thoſe ſinnes, they ſhould be ſure to meete with the wrath of God. Saith he, Let no man deceiue you with vaine words: for, for ſuch things comes the wrath of God vponupon the children of diſobedience. As if he had ſaid, If any tell you to the contrarie, he doth but deceiue you: aſſure your ſelues that men or women that liue in the practiſe of thoſe ſinnes, ſhall not eſcape the wrath and vengeance of God, it ſhall certainly ouertake them, it ſhall light on them. 2. Corinth. 5. the Apoſtle hauing verſe 10. made knowne that all men muſt appeare before the iudgement ſeate of Chriſt, he addes verſe 11. Knowing therefore the terror of the Lord, we perſwade men. Marke, he affirmes that from the terror of the day of iudgement, and from the dreadfull doome that the wicked ſhall then receiue, he and other Apoſtles did perſwade men to auoid ſinne. Mat. 23.23.Mat. 23.23.Matt 23:23 we find that the Lord Ieſus denounceth woe after woe againſt the Scribes and Phariſes, and verſe 33.Verſe 33. he ſends out againſt them a terrible thunderbolt, Oh ſerpents, the generation of vipers, how ſhould ye eſcape the damnation of hell: he threatens them with hell and damnation. And we need no further euidence for the clearing and confirming the point in hand, that the Miniſters and Preachers of the word may warrantablie vſe terrifying arguments to diſſwade men from a carnall courſe of life, they may lawfully threaten them with hell and damnation; and there is reaſon for it.

p. 296Reaſon. It is of good vſe to the godly, to keepe them from ſpirituall ſlothfulneſſe, and to ſtirre them vp to ſpirituall watchfulneſſe, againſt ſinne that is ſo dangerous and brings death: and it may proue profitable to the wicked, to ſhake them out of their carnall ſecuritie, and to hammer their hard hearts, that they may be humbled and repent of their ſinnes, or at leaſt it will be of vſe to them to abate their pleaſure in ſinne, or elſe to leaue them without excuſe, in that the danger of ſinne and feare of puniſhment that abides them for ſinne, hath bene diſcouered to them, and yet they go on in ſinne. And therefore doubtleſſe it is a warrantable thing for the Preachers of the word to vſe terrifying arguments, diſſwading men from a carnall courſe of life: and for the driuing of men from a ſinfull courſe of life, they may lawfully threaten them with hell and with damnation.

Ʋſe. An vniuſt exception againſt Miniſters of the word in executing their miniſterie diſcouered.This then may ſerue to diſcouer, that men do vniuſtly except againſt the Miniſters of the word, in that they as occaſion is offered to them, do terrifie men, and do ſometimes threaten them with hell, and with damnation. When the Preachers of the word, in diſpencing of the word, and eſpecially in application of it, do put a difference betweene the precious and the vile, Ierem. 15.19. and giuegive comfort to whom comfort belongs, and reproofe to whom reproofe belongs, and do threaten iudgement to whom iudgement and plagues are due, men of corrupt and carnall mindes commonly except againſt them, and ſay, they preach nothing but iudgement and damnation, though many times they deliuer excellent and heauenly comforts: yet in that they reach out that comfort onelyonly to thoſe to whom it belongs, carnall minded men ſay they preach nothing but iudgement and damnation, and they cannot endure ſuch Preachers: no, they like thoſe Preachers that ſend all to heauen, and neuer ſpeake of hell and damnation but in generall termes, and thoſe are Preachers for their turne. Poore ſoules, they conſider not that in the right diſpencing of the word of God, not onelyonly merciemercy is to be promiſed, but iudgement alſo muſt be threatned as iuſt occaſion is offered, and that threatning of iudgement and p. 297terrifying of men with hell and with damnation is ſometimes warrantable, yea of ſpeciall good vſe, both in reſpect of the godly, and alſo in regard of the wicked, they would heare of nothing but merciemercy. Alas, merciemercy preached to carnall perſons, doth but lull them aſleepe in their ſenſleſſe ſecuritie, and helpe them forward with more delight towards hell. Obiect. Ah but ſay ſome, that threatning of iudgement, that threatning of hell and of damnation, doth too much affright men, and too much trouble them. Anſw. Surely it is better that men ſhould be affrighted and troubled with the conſideration of it, then hereafter feele it. Oh but it makes men deſperate, Obiect. and it driues them to deſpaire. I anſwer againe, Anſw. haply it driues ſuch as belong to Gods election to an holy deſpaire, but withall the Lord working in them graciouſly by his Spirit, it driues them to Chriſt, Galat. 3.24.Gal. 3.24.Gal 3:24 And if the reprobate be thereupon brought to vtter deſpaire, that is not the proper effect of the word ſo diſpenced; no, that deſpaire comes properly from their owne corruption and guiltineſſe: the proper effect of the word ſo diſpenced, in the reprobate is to abate their pleaſure in ſinne, and to reſtraine them from extremitie and outrage in ſinne, and ſo it is of good vſe to them. And therefore the Preachers of the word may warrantably vſe terrifying arguments to diſſwade men from a carnall courſe of life, and they may tell them, yea they ought to tell them, when they ſee them go on in an euill courſe of life, if they hold on that courſe they ſhall dye and that eternally, and that they ſhall be ſure to go to hell and be damned. When Preachers of the word deale on this manner, men are not to except againſt them. Now here comes a queſtion to be anſwered, occaſioned from this argument of the Apoſtle, in that the Apoſtle here vſeth a terrifying argument to diſſwade from a carnall courſe of life, and directs his ſpeech to the beleeuing Romans, and ſaith, If ye liue after the fleſh ye ſhall dye. The queſtion is this.

Whether Gods children are to auoid euill and ſinne, Queſt. and to abſtaine from doing euill, for feare of Gods wrath and iudgements?

I anſwer. Anſw. That Gods children are principally to auoide p. 298euill, and to abſtaine from ſinne, becauſe it is euill, and ſinne, and diſpleaſing to God; as if there were no hell to puniſh it, yet they may & they ought in the ſecond place to auoid euill, and to abſtaine from ſin in reſpect of Gods wrath and iudgements. Dauid ſaith, Pſal. 119.120.Pſal. 119.120.Ps 119:120 My fleſh trembled for feare of thee, & he ads further, and I am afraid of thy iudgements. Dauid had a childlike feare of God, he feared God himſelf, he feared to offend God out of his louelove to God, and yet in the ſecond place he ſtood in awe of his iudgements. And indeed ſuch is the canker of our corrupt nature, that the beſt of Gods children hauehave need to thinke on the wrath and iudgements of God due to ſinne, that euen in conſideration thereof they may be afraid to ſinne: as Iob ſaith, Gods puniſhment was fearefull vntounto him, Iob 31.23. And howſoeuer Gods children are freed from the wrath of God by Chriſt, and do feare God for his merciemercy, yet that doth not exempt them from all feare of Gods iudgements, to keep them from ſinne. We being therefore Gods children, we are chiefly and in the firſt place to auoid ſinne, and to abſtaine from doing euill, becauſe it is euill, and ſinne, and diſpleaſing to God; but in the ſecond place, we are to feare the wrath of God againſt ſinne; yea we are to call to mind, and ſeriouſly to thinke on the iudgements of God denounced in the word againſt particular ſinnes, yea to call to mind the execution of Gods iudgements on hard hearted and impenitent ſinners, ſeene or heard of in the world, eſpecially the iudgements of God that of late hauehave bene executed on wicked perſons, and ſuch as are freſh in memorie: and the conſideration thereof may preſerue in vsus a reuerent awe and feare of the great and glorious maieſtie of the Lord.

Note we one thing further concerning the perſons more generally The Apoſtle here threatens death and damnation againſt ſuch perſons as liue after the fleſh: Note.he directs his ſpeeches indeed in particular to the beleeuing Romans,Such perſons as liue after the fleſh ſhall dye and be damned. yet the generall may be concluded and gathered, that all ſuch perſons as liue after the fleſh ſhall dye, and ſhall be damned. I note this in a word, to ſhew the follie and madneſſe of thoſe idle p. 299and phantaſtike ſpirits the Familiſts;A fooliſh conceit of the Familiſts met withall. they hauehave this fond conceit, that though they make no conſcience of any ſoule ſinne, as of ſwearing, lying, Sabbath breaking, whoredome, and filthineſſe, but giuegive themſelues to the practiſe of theſe ſinnes, yet they are excuſable, and they are in no danger at all: and why ſo? forſooth they ſay it is the fleſh that ſinnes, and not they, and they think to ſhift off the matter by laying the burden on the fleſh. Poore ſoules, they are maruellouſly blinded and deluded by the diuell, they ſhall find one day that they themſelues ſhall ſmart for their ſinnes, and they themſelues ſhall be puniſhed for them: and if they go on in the practiſe of any foule ſinne without repentance, they themſelues ſhall dye and be damned. The Apoſtle ſaith not, If ye liue in the fleſh, the fleſh ſhall carrie the burden, the fleſh ſhall be puniſhed, or the fleſh ſhall dye, but ye your ſelues ſhall be ſure to carrie the burden, ye your ſelues ſhall dye and be damned: And therefore the conceit of the Familiſts is moſt vaine and fooliſh.

Come we to the matter of the Apoſtles argument. If ye liue after the flefl ye ſhall dye. We ſee here the Apoſtle couples theſe two together, liuing after the fleſh, and death, as the antecedent and conſequent, and he affirmes it, that death, euen death of bodie, and death of ſoule, death temporall, and that an accurſed death, and death eternall, follow neceſſarily Doct. 2 on liuing after the fleſh, on a carnall life.They that liue wickedly and carnally, and hold on a conſtant courſe in that kind of life, ſhall certainly dye an accurſed death of bodie, and ſhall be ſure alſo to go to hell and to periſh for euer. Iud. Epiſt. verſe 18.

The point hence offered is this. That the certaine and vndoubted fruite and effect of a carnall life, is death temporall, and that an accurſed death, and alſo death eternall: the liuing after the fleſh, the liuing after the corrupt and ſenſuall luſts of the fleſh, the leading of a carnall courſe of life, and holding on a conſtant courſe in that kind of life, ſhall certainly and vndoubtedly bring death and deſtruction both on bodie and ſoule. They that liue wickedly and carnally, and walke after their owne vngodly luſts, as Iude ſpeaks verſe 18. ſhall aſſuredly dye an accurſed death of bodie, and they ſhall be ſure alſo to go to hell, and to periſh for euer. Beſides the euidence of this text, we hauehave further teſtimonie of Scripture for the proofe p. 300and confirmation of this point. To cite ſome few places to this purpoſe, Deut. 29.19.20. Moſes ſaith, If any man bleſſe himſelfe in his heart, ſaying, I ſhall hauehave peace although I walke according to the ſtubburnneſſe of mine owne heart, in a wicked and carnall courſe of life, and walke ſtubburnly after the luſts of his owne heart, adding drunkenneſſe to thirſt, that is, one ſinne to another, and ſo go on and hold on in a conſtant courſe in ſinne, The Lord will not be mercifull to that man, but his wrath and iealouſie ſhall ſmoke againſt him, and eueryevery curſe written in the booke of God ſhall light on him. 1. Corinth. 6.9.10. The Apoſtle reckens vp a rabble of wicked and carnall perſons, and he ſhuts them all out of Gods kingdome, and being ſhut out from thence, without queſtion they muſt needs go to hell and be damned. Know ye not ſaith the Apoſtle, as if he had ſaid, it is a knowne thing, and ye cannot be ignorant of it, that the vnrighteous ſhall not inherit the kingdome of God. And againe, Be not deceiued, neither fornicators nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, ſhall inherit the kingdome of God. The like threatning we find Galat. 5.21.Galat. 5.21.Gal 5:21 The Apoſtle hauing reckoned vp many particular workes of the fleſh, he ſaith, verſe 21. Whereof I tell you before, as alſo I hauehave told you before, that they which do ſuch things, and ſo are carnall perſons, and leade a carnall life, ſhall not inherit the kingdome of God. And Galat. 6.8.Galat. 6.8.Gal 6:8 ſaith the Apoſtle, He that ſoweth to the fleſh, he that followes the ſinfull deſires of the fleſh, and fulfils the luſts of it, ſhall of the fleſh reape corruption, ſhall be ſure in the end to reape the fruite of death and damnation. Reuel. 21.8.Apoc. 21.8.Rev 21:8 it is ſaid, that the fearefull, and vnbeleeuing and abhominable, and murtherers, and whoremongers, and ſorcerers, and idolaters, and all lyers, ſhall hauehave their part in the lake which burneth with fire and brimſtone, which is the ſecond death. Theſe and many other places do plainly euidence to vsus this to be a truth, that the certaine fruite of a carnall life is an accurſed death of the bodie, and alſo death eternall: and that whoſoeuer they be, that liue a carnall life, walking after the ſinfull luſts of their owne hearts, and go on in a conſtant courſe in that kind of p. 301life, ſhall certainly dye an accurſed death of bodie, and ſhall be ſure alſo to go to hell and be damned. And there be alſo reaſons and grounds of this truth. As

Firſt, the proper cauſe muſt needs bring forth the proper Reaſon. 1 effect, where it hath a kindly working and nothing to hinder it. Now ſinne is the proper cauſe of death, both of death temporall and of death eternall; and the Lord hath ſo linked together the pleaſure of ſinne and the puniſhment of ſinne, as that the one euer followes the other, vnleſſe there be ſome interruption and breaking off the courſe of ſinne by repentance.

And againe, the Lord is moſt iuſt, and it ſtands with his iuſtice Reaſon. 2 to giuegive euerie man his due. Now death, euen death of bodie and death eternall, is a due debt to ſin not repented of, and not ſatisfied for by Chriſt, It is the wages of ſin, Rom. 6.23. And therefore doubtleſſe an accurſed death of bodie, and alſo death eternall, is the certaine fruite of a carnall life, and they that liue a carnall life, and follow the ſinfull luſts of their owne hearts, and hold on a conſtant courſe in that kind of life, ſhall aſſuredly dye an accurſed death of bodie, and ſhall be ſure alſo to go to hell, and to be damned.

And this being a truth, it ſerues to diſcouer that thouſands Ʋſe 1 in the world deceiue themſelues exceedingly.How carnall perſons deceiue themſelues. Are there not many men who thinke that though they be carnall perſons, and liue a carnall life, though they follow the ſinfull luſts of their owne hearts, and giuegive themſelues ouer to do whatſoeuer their owne ſinfull and carnall hearts ſuggeſt to them, they are ignorant perſons, and ſo hauehave no dramme of ſanctifying grace in them; they are drunkards, filthie perſons, common ſwearers, they are vſurers, worldlings, earth wormes, and ſuch like, and they hold on their courſe in theſe euill ſinnes, and yet thinke they ſhall do well enough, and there is no ſuch matter that they ſhall dye an accurſed death, and that they ſhal go to hell and be damned. And when Preachers threaten theſe things againſt them, they thinke, and ſometimes ſticke not to ſpeake it, that Preachers make the matter worſe then it is, God is much more mercifull then ſo, and there is no p. 302ſuch danger in that courſe they hold as Preachers would make them beleeue. Poore ſoules, they deceiue themſelues exceedingly: what is this I beſeech you, but to ioyne hands with the diuell, and to ſhew that they are taught of him, in euill things to ſeuer the end from the meanes, for that is the diuels leſſen, to thinke that though they go on in the way that leades to hell, and do hold on in that way, yet they ſhall neuer come there, and to contradict the Lord, as the diuell did when he ſet on our grandmother Eue, Gen. 3.3.4.Gen 3:3Gen 3:4The Lord had told her, In the day that thou eateſt thereof thou ſhalt dye the death, the diuel comes and he ſaith, no thou ſhalt not dye at all. And euen ſo thinke and many times ſpeake carnall perſons; The Lord ſaith, they that liue after the fl…ſh, leade a carnall life, they ſhall dye death of bodie, an accurſed death, and they ſhall alſo go to hell and be damned. No, ſaith the carnall perſon, the ſenſuall perſon, the worldling, and ſuch like, I hope there is no ſuch matter, I hope God will be more mercifull then ſo. And thus they croſſe and contradict the Lord himſelfe.

Well, conſider it whoſoeuer thou art, doſt thou thinke (thou that art an ignorant perſon, thou that art a drunkard, a filthie perſon, a common ſwearer, a worldling, or the like) thou that goeſt on in a carnall courſe of life, that thou ſhalt dye a bleſſed and comfortable death? why the Lord hath ſaid to the contrarie, If ye liue after the fleſh ye ſhall dye: and dareſt thou contradict the Lord? if thou ſo do but in thy verie thought, if thou do but ſo imagine, thou doſt therein adde to the meaſure of thy ſinne, and the Lord will not be mercifull to thee: they are the words of Moſes in the place alledged, Deut. 29.19.20. If any man bleſſe himſelfe in his heart, ſaying, I ſhall hauehave peace, although I walke according to the ſtubburnneſſe of mine heart, adding drunkenneſſe to thirſt, the Lord will not be mercifull vntounto him, but then the wrath of the Lord and his iealouſie ſhall ſmoke againſt that man, and euerie curſe that is written in this booke ſhall light vponupon him, and the Lord ſhall put out his name from vnderunder heauen. And conſider with thy ſelfe, if thou obſerue it, thou ſhalt find it commonly moſt true, that qualis p. 303vita, finis ita, ſuch as a mans life is, ſuch is commonly his death: they that liue carnally, they commonly dye wretchedly and curſedly. The Lord leaues not himſelfe without witneſſe in this caſe; do we not ſee (if we obſerue it we may ſee) that wicked and carnall perſons, ſuch as go on in a carnall courſe of life, and yet promiſe to themſelues a comfortable and bleſſed death, and thinke to call on God at their laſt houre, when they are gaſping for breath, and then to finde merciemercy; do we not ſee ſuch perſons are ſometimes ſuddenly ouertaken by the hand of God in the very act of ſinne, or they are ſometimes cut off by the hand of the Magiſtrate, or if they hauehave time giuen them, and they lie on their ſicke beds, yet then they are ſenſl…ſſe, or they feele the verie flames of hell flaſhing vp in their ſoules, and in ſtead of calling on God, they belch out curſing and bitterneſſe: doth not wofull experience ſhew this to be ſo? How then dareſt thou that art a carnall perſon, and goeſt on in a carnall courſe of life, thou that art a drunkard, or the like, how dareſt thou (I ſay) go on in thy carnall courſe, and yet promiſe thy ſelfe a bleſſed and comfortable death, and ſo contradict both the plaine euidence of the word of God and common experience, and ſo deceiue thine owne ſoule? Oh take heed of ſo deceiuing thy ſelfe, thinke not, becauſe haply thou doſt thriue in a carnall courſe of life, therefore thou ſhalt eſcape the puniſhing hand of God altogether: no, no, as the Preacher ſaith, Eccleſ. 8.12.13. A ſinner may go on an hundred times, and the Lord may prolong his dayes, but it ſhall not be well with him in the end. The fruite of a carnall life is certainly an accurſed death of body, and after that hell and damnation: and though now thou maiſt ſtoppe thine eare, and harden thy heart againſt the threats of death and damnation, yet if thou goeſt on in thy Ʋſe 2 carnall courſe without repentance,The bitter fruit of a carnall courſe of li…e ought to teach vsus to take heed of uch a courſe. thou canſt not ſtoppe the comming of death and damnation in the Lords time appointed: and therefore do not thou deceiue thine owne ſoule.

Againe, is it ſo that the certaine fruite of a carnall life is an accurſed death of bodie, and alſo eternall death and damnation? Oh then take we heed of going on in a carnall courſe p. 304of life, take we heed of following the ſinfull luſts of our owne hearts, and of holding on a conſtant courſe in ſo doing. Thou that art a carnall perſon, remember the bitter fruite of a carnall courſe of life, and labour thou to breake it off before it bring that fruite on thee; for then it will be too late, when thou reapeſt the fruite of thy carnall courſe, it will be in vaine and to no purpoſe then to crie out, what hauehave I gotten by my vile and ſinfull courſe of life? If thou come once to vſe this note in hell, and there to crie out, what hath pride profited me? what hath my couetouſneſſe, my drunkenneſſe, and ſuch like, done me good? and what hauehave I got by it? oh it had bene good for thee thou hadſt neuer bene borne: therefore now breake off thy carnall courſe of life before the fruite of it be brought on thee. Looke not on the painted face of ſin, promiſing pleaſure and much profit, but conſider what will be the fruite of it, and of a carnall courſe of life; euen ſhame and ſorrow, anguiſh, and griefe, and vexation, and perplexitie of mind and conſcience, a troubled mind and wounded ſpirit, which is a burden vnſupportable, Prou. 18.14. and death of bodie, and that an accurſed death, and death alſo eternall, euen a finall ſeparation from the comfortable preſence of God, and a feeling of his full wrath on ſoule and bodie foreuer in hell.Note. And make account of Gods threatning of theſe things, as of preſent executions, for the Lord can as ſoone bring them on thee as threaten them againſt thee. And thou that art a carnall perſon haſt no aſſurance to be freed from them one minute of an houre: and therefore now this houre before the next, labour to breake off thy carnall courſe of life.

Come we now to the ſecond argument here vſed, the third in order, but the ſecond vſed by the Apoſtle in this verſe, to vrge and preſſe his exhortation on the beleeuing Romans, that they ought to liue an holy life, in theſe words, If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. To paſſe by that which is offered from the oppoſition here made betweene liuing after the fleſh, and mortifying the deeds of the bodie, the Apoſtle oppoſing theſe two as contrarie courſes of life, and tending to contrarie ends, If ye liue after the fleſh, ye p. 305ſhall dye, but if ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. The point thence offered we ſpoke of for the ſubſtance of it verſe 6. therefore I will not now meddle with it. But firſt obſerue we the qualitie of the Apoſtles argument, by which he perſwades to an holy and ſpirituall life: his argument to …hat purpoſe is a comfortable argument, an argument full of ſweetneſſe, and he promiſeth no leſſe then eternall life and glorie, to ſuch as liue an holy and ſpirituall life, and do mortifie the deeds of the bodie by the Spirit. He tels the beleeuing Romans, that if they did liue an holy life, if they did mortifie the deeds of the bodie by the Spirit, they ſhould then be ſure to liue a comfortable life here in this world, and they ſhould be alſo ſure to liue the life of happineſſe and glorie with the Lord in heauen hereafter. Hence we may gather:

That Miniſters and Preachers of the word may promiſe Doct. 3 both a bleſſed life here in this word, and alſo eternall life,Miniſters and Preachers of the word may promiſe both a bleſſed life in this world, and happines and glorie in heauen, to ſuch as liue an hol… and ſpirituall life. and happineſſe and glorie in heauen, to ſuch perſons as liue an holy and ſpirituall life. The Miniſters of the word may tell men and women, that if they liue an holy life, and hold on a conſtant courſe in that kind of life, they ſhall be ſure to go to heauen, and to be ſaued; they may aſſure them to their comfort, that they ſhall not miſſe of eternall happineſſe and ſaluation: yea they may ſay to this or that particular perſon, man or woman, if thou ſhew forth the power of a ſound faith in an holy life, and go on conſtantly in that courſe, thou ſhalt certainly go to heauen, thou ſhalt be ſure to be ſaued: for why,

The Lord hath ordained the miniſterie of the word, Reaſon. eſpecially the preaching of the Goſpell, which is a word of peace, and a word of comfort, to that end, that by the preaching of it his elect might be brought to a certaine hope of life and of ſaluation, that they might be brought to a liuely hope, and ſo come to reioyce with ioy vnspeakeable and glorious: as 1. Pet. 1.8. 1. Corinth. 14.3. the Apoſtle ſaith, He that propheſieth ſpeaketh to men to edifying, and to exhortation, and to comfort, or to encouragement. The principall end to be driuen at in preaching and diſpencing the word of God, is the comfort of p. 306Gods choſen, they are to be cheared vp by aſſuring them that they beleeuing in Chriſt are reconciled to God, and they expreſſing the power of faith in an holy life, ſhall aſſuredly go to heauen and be ſaued. And therefore doubtleſſe the Miniſters of the word may deale in this manner, they may tell men and women, yea particular perſons, that they beleeuing the promiſes of the Goſpell, and ſhewing forth the power of grace in an holy life, they ſhall aſſuredly go to heauen and be ſaued, Ʋſe. Confutation of the Papiſts, who affirme the contrarie.they may aſſure them of it. The Papiſts againſt whom I bend this doctrine, (for it meets with a conceit of theirs) they affirme the contrarie; they ſay, the Miniſters of the word cannot aſſure any man of his owne ſaluation, they themſelues hold men in ſuſpence, and they teach a doctrine of doubting of ſaluation, and thereupon they charge vsus to go too farre, in that we ſay, that we may aſſure men or women in particular, that they ſhall go to heauen and be ſaued; but indeed they wrong vsus and taxe vsus vniuſtly. The Miniſter of the word on the ground of ſound faith, and of an holy and ſanctified life, may aſſure men or women in particular that they ſhall be ſaued. Obiect. Oh but ſaith the Papiſt, euerie man is a lyer, and men may deceiue and be deceiued: how doth the Miniſter know that the particular man to whom he ſpeakes is one of Gods choſen? or how can the man himſelfe be ſure of it, that the Miniſter is not miſtaken when he tels him he ſhall be ſaued? I anſwer them. Anſw. It is not materiall whether the Miniſter know the man to whom he ſpeakes to be one of Gods elect or no, the Miniſter takes not on him, neither is it for him to aſſure any man of his ſaluation becauſe he knowes that he is one of Gods elect, the Miniſter onelyonly tels a man on the ground of ſound faith, and of an holy life, that he ſhall be ſaued, that if he truly beleeue the promiſes of the Goſpell, and ſhew forth the power of grace in an holy life, that he ſhall certainly be ſaued: and therein he cannot either deceiue or be deceiued, on the Apoſtles owne ground: If ye mortifie the deeds of the bodie by the Sprit, if ye liue an holy life, ye ſhall aſſuredly go to heauen and be ſaued. And thus may the Miniſters of the word tell particular perſons; yea the Miniſter telling a p. 307man on the ground of ſound faith ſeconded with an holy life, that he ſhall be ſaued, it is all one as if Chriſt himſelfe ſhould tell him ſo by his owne immediate voice from heauen; for to his Miniſters he hath giuen that power and that authoritie; he hath committed to them the word of reconciliation, 2. Cor. 5.19. And therefore when a Miniſter tels a man that truly beleeues in Chriſt, and doth expreſſe the power of grace in an holy and ſanctified life, that he ſhall be ſaued, it is a great comfort to him, it muſt needs fill his heart with exceeding great and vnſpeakeable comfort.

But to go on to further matter. If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. We ſee here the Apoſtle ſaith to the Romans, of whom he was well perſwaded, verſe 9. that they were not in the fleſh but in the Spirit; that they were perſons alreadie ſanctified, and alreadie mortified, yet here he ſaith to them, If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. Whence we are giuen to vnderſtand thus much.

That ſuch perſons as are alreadie in ſome meaſure mortified, Doct. 4 and hauehave begun to mortifie ſinne in themſelues,The beſt of Gods childrē muſt ſtill go on in the work of mortification. muſt ſtill go on and proceed in that worke: euen the beſt of Gods children, and ſuch as hauehave proceeded furtheſt in the worke of mortification, and hauehave gotten the greateſt maiſterie ouer their owne vile corruptions and ſinfull luſts, muſt ſtill be exerciſed in that worke of mortification; and they muſt ſtill by particular application of the word, by prayer, by auoiding all occaſions of ſinne, and by all other good meanes, be ſubduing and beating downe their owne rebellious luſts and vile corruptions. The life of euerie true beleeuing Chriſtian muſt be a continuall mortification, and a going from one degree of mortification to another. And for further ſtrength to this point, obſerue what we find Coloſſ. 3. in verſe 3. The Apoſtle ſaith, the beleeuing Coloſſians were dead, Ye are dead (ſaith he) and your life is hid with Chriſt in God. He affirmes that by meanes of their coniunction with Chriſt, there was wrought in them a ſpirituall death of ſinne, t…ey were alreadie mortified: and yet verſe 5. he ſubioynes this exhortation, Mortifie therefore your members which are on the earth: thereby giuing p. 308them to vnderſtand, that they ought ſtill to go on in the act of mortification: yea verſe 8. he exhorts them to put away their vile luſts and ſinnes, or rather (as the word ſignifies) to put them aſide, cleane out of ſight, as dead bodies are when they are buried: as if he had ſaid, So proceed in mortifying and killing your vile luſts and ſinnes, as that ye neuer leaue them till ye hauehave blotted them, and put cleane out of your ſight, that is the courſe you muſt take with them: you muſt continually proceed from one degree of mortification to another. And to this purpoſe tend thoſe exhortations of the Apoſtle to ſuch as had alreadie begun to mortifie ſinne, and had alreadie begunne to put off the old man, ſtill to cleanſe themſelues, and ſtill to put off the old man, as 2. Corinth. 7.1. Seeing then we hauehave theſe promiſes, let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, and grow vp vntounto full holineſſe in the feare of God. Euen we that hauehave right to the promiſes of the Goſpell, and are alreadie ſanctified and cleanſed, let vsus more and more cleanſe our ſelues. And ſo Epheſ. 4.20.21.22. ſaith the Apoſtle, Ye that hauehave learned Chriſt, as the truth is in Ieſus, caſt ye off concerning the conuerſation in time paſt, the old man, which is corrupt through the deceiueable luſts. Theſe and the like exhortations do plainly euince and proue to vsus, that mortification of ſinne, euen the mortifying of the vile luſts and corruptions of the heart, muſt be a continuall act of the whole life of euerie true beleeuing Chriſtian: and that euerie true beleeuer muſt proceed from one degree of mortification to another: and the reaſon of it is plaine.

Reaſon. The beſt Chriſtian that liues in the world, neuer wants matter of mortification in himſelfe ſo long as he liues in this world, either in regard of the roote and ſeed of all ſinnes his in borne corruption, or in regard of ill weedes, the manifold vile luſts and corruptions that ſprout vp from thence. Though he do daily and hourely labour to cut off and to kill the vile luſts of his heart, yet ſo ſtrong and ſo many are they, as he ſhall neuer want worke in that kind all his life long, though he ſhould liue Methuſhelahs dayes: and therefore the mortifying of the vile luſts and corruptions of the heart muſt be a p. 309continuall act of the whole life of eueryevery true beleeuer; and he muſt proceed from one degree of mortification to another.

This then for the vſe of it, diſcouers that they are deceiued Ʋſe. 1 whoſoeuer they are,They deceiue themſelues who thinke that the work of mortificatiō may come to a full period in time of this life. that thinke that the worke of mortification may come to a period and to a full point in time of this life. Some idle and braineſicke perſons there be, who thinke they hauehave gone farre enough in the worke of mortification, in the worke of humiliation and repentance, and they need be humbled no further, they hauehave no further matter in them to be mortified, they imagine they hauehave finiſhed that worke, the worke of mortification is at an end with them. Poore ſoules, they deceiue themſelues exceedingly, it is out of their ignorance and pride that they hauehave this conceit, yea it is a plaine euidence againſt them, they know not what mortification meanes; if they had eyes to ſee it, they might hauehave cauſe to be humbled for that proud conceit of theirs, and that they hauehave need to mortifie the pride of their hearts. And indeed to leaue them, and to make our benefit of this, ſuch is the corruption of our nature, that men or women that hauehave made the beſt progreſſe, and hauehave gone furtheſt in mortification, are in danger, vnleſſe they looke to it, to grow proud of it. In men or women moſt humbled and moſt mortified, vnleſſe they watch ouer their hearts, pride will be readie to ſtart vp, yea many times Gods children are readie to be proud in that they ſee their pride, and their other corruptions.

Therefore for a ſecond vſe of the point, art thou a man or Ʋſe. 2 woman truly mortified? doſt thou find the power, tyrannie,We are to take notice of it, that the work of mortification is neuer at an end in time of this life. and ſtrength of ſinne weakened? haſt thou begun to mortifie ſinne in thy ſelfe? then know and take notice of it, thy worke in that kinde is neuer at an end; ſo long as thou art in this world thou muſt proceed from one degree of mortification to another: vnleſſe thou diſſemble, thou ſhalt euer find within thy ſelfe ſomething that hath need to be mortified. Thine heart is a fruitfull mother, and be thou ſtirred vp to make it thy continuall worke, yea thy chiefe worke, to keepe vnderunder and to ſubdue thy rebellious luſts, and thy vile affections: p. 310and euerie day and euerie houre labour thou to cut off ſome vile luſt of thine owne heart, as anger, enuie, hatred, pride, and ſuch like: make all things thou doſt, either priuately or in publicke, in thy calling, or in the ſeruice of God, thy hearing the word, reading, praying, and ſuch like, as helpes to mortifie ſinne in thee: applie the word in euerie part of it, the promiſes, the Commandements, the threatnings of it, to the cutting downe of ſome corruption in thee: yea make all the Lords dealings with thee, his mercies, his corrections, his chaſtiſements, yea the aſſurance of his louelove to thee in Chriſt, and the aſſurance of thine owne ſaluation, tend to this purpoſe, euen to the renting downe of ſome rebellious luſt in thine owne heart. Be thou euer dealing with thine owne heart, and labour to weede ſome corrupt luſt out of it continually: and know, that if thou ſlacke this buſineſſe, though thou haſt gotten ſome maiſterie ouer thine owne corruptions, yet it will gather ſtrength againe: the luſts of thine owne heart are like the haires of Sampſons head, Iudges 16.22. though they be clipped and ſhauen they will grow againe, and they will betray thee into the hands of Satan, and cauſe thee to fall, it may be foully into ſome foule ſinne, and that will wound thy conſcience and weaken thy hold in Chriſt, and ſhake thy comfort, and thou ſhalt neuer fully recouer that loſſe all the dayes of thy life. And therefore be thou ſtirred vp to be continually exerciſed in the mortifying of the luſt of thine owne heart, and eſpecially the luſts and ſins that are moſt agreeable to thy complexion, to thy trade and calling, and to the condition of the times wherein thou liueſt: for theſe being maiſtered, other luſts and ſinnes will be more eaſily preuailed againſt. That is thy dutie, let it be thought on and remembred.

For the grounding of the next point obſerue, the Apoſtle here ſaith not as the direct oppoſion required, If ye liue after the Spirit, as he ſaid in the ſormer part, If ye liue after the fleſh, ſo here, if ye liue after the Spirit, or if ye liue an holy life. But if ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. The Apoſtle being guided by the Spirit of God, puts p. 311downe one part of an holy life for the whole, and he expreſſeth liuing after the Spirit, or liuing of an holy and ſpirituall life, in theſe termes, mortifying the deeds of the bodie by the Spirit: and applying his ſpeech to the beleeuing Romans, he ſaith, If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. Now hence we may eaſily gather and conclude thus much.

That the mortified Chriſtian is the true holy Chriſtian indeed. Doct. The mortified Chriſtian is the true holy Chriſtian indeed.Such Chriſtians as hauehave the power & ſtrength of grace vouchſafed to them, to mortifie ſinne in themſelues, to ſubdue and to keepe vnderunder their owne rebellious luſts and affections, and the vile corruptions of their owne hearts, they indeed are true holy ones, true holy Chriſtians: and there are none truly holy but ſuch as are truly mortified. It is worth our marking to this purpoſe that we find Pſal. 32.6.foreign Pſal. 32.6.Ps 32:6 Dauid there puts one word to ſignifie both humble, and mortified, and alſo godly, Therefore ſhall euerie one that is godly, or that is humble, or that is mortified, make his prayer vntounto thee in a time when thou maiſt be found. Thereby (no doubt) the holy Ghoſt would giuegive vsus to vnderſtand, that humble, and godly, and mortified, and holy, are ſo farre conuertible, as the one cannot be affirmed of any without the other. A godly man is an humble man, and an humble mortified man is vndoubtedly godly and truly holy. It is vſuall with the Apoſtle in deſcribing ſuch as are holy Chriſtians indeed, and true members of Chriſt, to ſet them out thus, that they are crucified with Chriſt, and dead with Chriſt, and that they are partakers both of the merit and benefit of Chriſt his death, and alſo of the vertue and power of his death, to the mortification of ſinne in themſelues, as Rom. 6.6.Rom. 6.6.Rom 6:6 Our old man is crucified with him, that the bodie of ſinne might be destroyed, that henceforth we ſhould not ſerue ſinne. And verſe 8. If we be dead with Christ, Rom. 6.8.Rom 6:8we beleeue that we ſhall liue alſo with him. Yea the Apoſtle affirmes in expreſſe termes of them that are in Chriſt, and ſo are truly ſpirituall and holy perſons indeed, Galat. 5.24.Galat. 5.24.Gal 5:24 that they are ſuch as hauehave crucified the fleſh with the affections and the luſts: that they are ſuch as are truly mortified: plainly teaching that p. 312the mortified Chriſtian is indeed the downeright holy Chriſtian. And hence it is that ſuch perſons as make but a ſhew of holineſſe, and hauehave but the outſide of Chriſtians, and yet would carrie the name of right holy perſons, they commonly ſhroud themſelues vnderunder the maske and vizour of mortification, they ſeeme to be humbled and to be mortified: They afflict themſelues, and hang downe their heads like a bull ruſh, as the Lord complaines of hypocrites, Iſay 58.5.Iſay 58.5.Isa 58:5 they thinke that that will gaine them the name of holineſſe, and thereby they ſhall come to be counted holy ones indeed. Yea the Papiſts, that are meere counterfeit holy ones, are then (as they imagine) moſt holy, when they ſeeme moſt mortified, when they retire themſelues to ſome cloyſter, and tye themſelues to ſtrict faſts, canonicall houres, to hard lodging, to courſe apparell, haire-cloth, or the like: oh then they thinke they are moſt holy, and others that are enſnared by them do then ſo account of them, and admire them for their holineſſe; and it may be an euidence to vsus, that the true mortified life is the true and right holy life, and that ſuch perſons as are truly mortified, are vndoubtedly truly holy and righteous perſons indeed: for why,

Reaſon 1 Mortification ſtrikes at the roote of ſinne, and mortification of ſinne is the verie ground and beginning of all true holineſſe, and according to the decay and weakening of naturall corruption, and the abating of the power and ſtrength of the ſinfull luſts of the heart, ſo is the meaſure of ſpirituall life and holineſſe in any man or woman.

Reaſon 2 And againe, perſons truly holy are ſo qualified, as that they are fit to profit by all things, they are fit to get good by the word of God, and by the workes of God: now ſuch are mortified perſons: it is the humble and mortified ſoule that receiueth the word with meekneſſe, according to the exhortation of the Apoſtle, Iam. 1.21. it is the humble and mortified ſoule that yeelds willingly to the word of God in time of affliction, that yeelds to the word of counſell, of admonition, and of reproofe. The vnmortified heart cannot abide to be touched, it reiects the word of counſell, and admonition, and p. 313reproofe, and it makes men ſtubburne, and refractarie, and contentious, Prou. 13.10.Prou. 13.10.Prov 13:10 Through pride men make contention; but with the well aduiſed is wiſedome. It is the humble and mortified heart that makes men profit by the examples of others, Pſal. 34.2.Pſal. 34.2.Ps 34:2 My ſoule (ſaith Dauid) ſhall glorie in the Lord: the humble ſhall heare it and be glad. The humble and mortified perſon hearing of my ſoules ioy in the Lord, ſhall alſo heare, and be glad, and reioyce. And therefore doubtleſſe the mortified perſon is the right holy perſon, and none are truly holy, but ſuch as are truly mortified.

It is not then as the Papiſts imagine, a monaſticall life, the Ʋſe 1 liuing as a Monke, or as a Nunne, ſequeſtred from the world,A monaſticall life makes not a man or womā truly holy and ſhut vp in a cloyſter, that makes a man or woman truly holy: a man or woman may liue ſuch a life, and yet be moſt fleſhly and carnal. And indeed thoſe amongſt the Papiſts that liue that kind of life are the moſt vnmortified perſons that liue in the world. Inſtance might be giuen if it were needfull, but to paſſe from them.

Is it ſo that the mortified perſon is the right holy perſon? Ʋſe 2 then deceiue not thy ſelfe whoſoeuer thou art,How many deceiue them ſelues in a conceit of holineſſe in thē ſelues diſcouered. thinke not thou art a man or woman truly holy, vnleſſe thou finde that thou art a man or woman truly mortified. Many men and women would willingly be thought to be holy, and they thinke wrong is done them if they be not ſo accounted, and it may be hauehave a good conceit of themſelues: but wouldeſt thou whoſoeuer thou art, proue thy ſelfe to be a right holy man or woman indeed? then neuer reſt till thou find that thou art a man or woman truly mortified. Thou maiſt ſuppreſſe the outward act of ſinne, and keepe thy ſelfe from diſhoneſt words and deeds, thou maiſt liue ciuilly and orderly in the world; yea thou maiſt do many good things, thou maiſt heare the word, reade, pray, and performe all good duties of pietie, and ſo ſeeme to thy ſelfe, and it may be to others, to be maruellous holy and religious, and yet for all that be farre from true holineſſe: thou maiſt notwithſtanding this be a perſon vnmortified, thou maiſt ſtill carrie in thy heart vile affections, as anger, pride, ſelfe louelove, ſelfe conceit, couetouſneſſe, and other p. 314damnable luſts vnmortified; and ſo thou haſt but the outſide of holineſſe, which is no better in Gods ſight then a glittering abhomination. If thou wouldſt hauehave good euidence to the comfort of thine owne ſoule, that thou art a man or woman truly holy, neuer reſt till thou find that thou art truly mortified, that thou haſt power and ſtrength of grace giuen thee to mortifie, to ſubdue, and to keepe vnderunder thine owne rebellious luſts, and thine owne vile affections.

Queſt. Thou wilt ſay, How ſhall I know that I am a man or woman truly mortified?

Anſw. I anſwer. By this thou maiſt know it, if thou find the luſt of thine owne heart, and eſpecially the luſt that is moſt ſtrong and predominant in thee, not onelyonly reſtrained and kept from breaking out, but a burden to thee, and thou doſt groane vnderunder the burden of it, and thou art able to keepe downe the corruption of thine heart when there is occaſion offered to ſtirre it vp, and to make it breake out. For example, thou meeteſt with thy deadly enemie, or heareſt him ſpoken of, and thy ſtomacke doth not riſe, nor thine heart ſwell againſt him: the pleaſures of the world, or profits of it are ſet before thee, and thine heart cleaues not to them: thou ſeeſt another richer then thy ſelfe, and thou doſt not enuie him: thou art praiſed, and thou art not puffed vp: thou art euill ſpoken of, and thou art not offended; Thou ſuffereſt wrong, and thou threateneſt not: 1. Pet. 2.23.1. Pet. 2.23.1 Pet 2:23 thou art iuſtly reproued, and thou art not angrie with the reprouer, but accounteſt that a benefit, Pſal. 141.5. If it be thus with thee, certainly then thou art truly mortified, and that will yeeld thee this comfort, that thou art a right holy man or woman. And hereby trie thy ſelfe, and neuer reſt till thou find thy ſelfe truly mortified; and thereupon thou maiſt conclude to the comfort of thine owne ſoule, that thou art truly holy and religious, and that will yeeld thee comfort both in life and death.

Now touching the matter of the Apoſtles argument, If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. See here the Apoſtle makes mortifying the deeds of the bodie by the Spirit, or liuing an holy and ſanctified life, the antecedent, and p. 315a comfortable life here in this world, and alſo eternall life and happineſſe in heauen hereafter, the conſequent: yea the one the antecedent, and the other the neceſſarie conſequent, one going before, and the other neceſſarily following after. The point hence offered is this.

That the certaine fruite and conſequent of an holy and ſanctified life, is both a comfortable life here in this world, Doct. The certaine and neceſſary conſequent of an holy life is both a comfortable life in this world, & alſo happines and glorie hereafter in heauen.and alſo eternall life, happineſſe and glorie hereafter in heauen. I ſay, the certaine conſequent, not the effect, to preuent an obiection: for indeed a carnall life is the proper cauſe of death and damnation, becauſe ſinne is perfectly euill: but an holy life is not the cauſe of eternall life and ſaluation, it being imperfectly holy: therefore I ſay, the certaine and neceſſarie conſequent of an holy life, is both a comfortable life here in this world, and alſo happineſſe and glorie hereafter in heauen. They that liue holily and in the feare of God, and hold on a conſtant courſe in that kind of life, ſhall be ſure to finde ſweetneſſe and comfort here, and ſhall be ſure alſo hereafter to go to heauen and to be ſaued: the Lord hath coupled theſe two together as the antecedent and neceſſarie conſequent. We find euidence for it in many places of Scripture. Iſay 33.15.16. ſaith the Prophet, He that walketh in iuſtice, Iſay 33.15.16.Isa 33:15Isa 33:16and ſpeaketh righteous things, refuſing gaine of opreſſion. ſhaking his hands frō taking of gifts, ſtopping his eyes from ſeeing euill: he ſhall dwell on high, his defence ſhall be the munitions of rocks, bread ſhall be giuen him & his waters ſhall be ſure. So Pſal. 15.1.Pſal. 15.1.2.Ps 15:1Ps 15:2 the Pſalmiſt moues the queſtion, Lord, who ſhall dwell in tht tabernacle? who ſhall reſt in thy holy mountaine? then he ſubioynes this anſwer, verſe 2. He that walketh vprightly, and worketh righteouſneſſe, and ſpeaketh the truth in his heart. Hebr. 12.14.Heb. 12.14.Heb 12:14 Without holineſſe no man ſhall ſee the Lord: thereby implying, ſuch as are truly holy ſhall ſee God to their comfort. As Matth. 5.8.Mat. 5.8.Matt 5:8 Bleſſed are the pure in heart, for they ſhall ſee God: and they doubtleſſe are alſo pure and holy in life, they ſhall ſee God to their comfort. Coloſ. 3.4.Col. 3 4.Col 3:4 When Chriſt which is our life ſhall appeare, then ſhall ye alſo appeare with him in glorie. 1. Ioh. 3.2.1. Ioh. 3.2.1 John 3:2 We know that when he ſhall appeare, we ſhall be like him. The Scripture is plentifull p. 316in the proofe of this, That the Lord hath coupled together inſeparably, an holy life and comfort here in this world, and alſo happineſſe and glorie hereafter, as the antecedent and neceſſarie conſequent, that the one going before, the other ſhall follow after: for why

Reaſon. 1 The Lord hath in his eternall counſell ſo decreed, to call his choſen, to iuſtifie them, to ſanctifie them, and to make them fit for heauen, and then alſo to glorifie them.

Reaſon. 2 And againe, he hath ordained an holy life, as the way wherein his choſen, and called, and iuſtified, and ſanctified, are to walke in to life and ſaluation. Yea the Lord hath bound himſelfe by promiſe, to giuegive to his choſen, called, iuſtified, and ſanctified, comfort here, and happineſſe and glorie hereafter: and he is faithfull and iuſt, and he cannot faile to performe it. And therefore this truth ſtands on firme grounds, that they that liue holily and in the feare of God, and hold on a conſtant courſe in that kinde of life, ſhall certainly finde ſweetneſſe and comfort here, and ſhall be ſure alſo hereafter to go to heauen and to be ſaued.

Ʋſe 1 Now then for vſe of this, hath the Lord coupled theſe two together,They who thinke to attaine happineſſe without holineſſe, deceiue themſelues. holineſſe of life and comfort here, and happineſſe and glorie hereafter in heauen? hath the Lord ioyned together grace and glorie as the antecedent and conſequent? then let no man put aſunder thoſe things which the Lord hath ſo conioyned. Doſt thou thinke, whoſoeuer thou art, that thou ſhalt attaine the one without the other? doſt thou vndertake for the comfort of thy ſoule here, and for the ſafetie and ſaluation of it hereafter, without any dramme of true holineſſe? Thou haſt no iot of true holineſſe in thee: no, thou art vnholy and filthy both in heart and life: whatſoeuer is holy thou doſt hate and loath, and thou canſt not abide it, no, not in others: and doſt thou ſooth vp thy ſelfe in a conceit of a bleſſed death, and after death of happineſſe and glorie in heauen? doſt thou thinke that thou canſt ſtep out of a filthie and profane life, into an happie and bleſſed life in heauen? hath the Lord need of ſuch as thou art to fill vp his kingdome?Satan ſophiſtrie. No, no; poore ſoule, thou deceiueſt thy ſelfe, the diuell p. 317blinds thee, it is his ſophiſtrie to make thee ſeuer the meanes from the end in good things, and to ſeuer the antecedent from the conſequent. Did heauen ſpue out the wicked Angels when they had ſinned, and will it as it were licke vp thee the vomit and ſpawne of the diuell? for thou art no better ſo long as thou art a filthie and profane perſon. It is monſtrous preſumption and ſawcineſſe in drunkards, in blaſphemers, in filthie perſons, in that they thinke themſelues fit companions for the bleſſed Trinitie: they deceiue themſelues exceedingly. And know this for a truth whoſoeuer thou art, that art a filthie and profane perſon, if grace to amend thy life be denied thee, God neuer couenanted with thee to ſaue thy ſoule, God hath coupled grace and glorie, and holineſſe and happineſſe together with an inſeparable knot, and take heed of ſeuering them and putting them aſunder.

And in the next place, is it ſo that the certaine fruite and Ʋſe 2 conſequent of an holy and ſpirituall life,An vniuſt imputation laid on vsus by the Papiſts touching the matter of holineſſe of life, met withall. is both comfort here in this world, and happineſſe and glorie hereafter in heauen? is this a truth? and do we thus teach? ſurely then it is an vniuſt imputation the Papiſts lay vponupon vsus, touching the matter of holineſſe of life: they ſay we hold and teach holineſſe of life, and walking in the wayes of God to be fruitleſſe, and to be vnprofitable. And why forſooth? Becauſe we admit not holines of life to iuſtifie vsus in the ſight of God. See the wilfull blindneſſe of ſuch as are wedded and deuoted to their owne pleaſing opinions: they dote ſo much on the merit of holineſſe and of good workes, as they cannot (or at leaſt will not) ſee any other vſe of them, but that which muſt needs ſhoulder out Gods grace and the merits of Chriſt. We aduance holineſſe of li…e to that height of dignitie in which the holy Ghoſt hath ſet it; we hold it to be of profitable and neceſſarie vſe in the life of euerie true beleeuing Chriſtian, we eſteeme it to be a teſtimonie of our thankfulneſſe to God for his merciemercy, a meanes to ſet forth the glorie of God, as the beaten high way to eternall life, as a neceſſarie antecedent of the promiſed reward of eternall glory, and a thing that yeelds ſound peace and true comfort to the ſoule of eueryevery true beleeuer. p. 318And therefore that is but a meere ſlander of the Papiſts, that we hold holineſſe of life to be vnprofitable.

Ʋſe 3 And further, is it ſo that the certaine fruite and conſequent of an holy life,Comfort to ſuch a… liue an holy life, and continue conſtant in that kind of life. is both ſweetnes and comfort here, & alſo happineſſe and glorie in heauen? then here is a ground of ſweet and of excellent comfort to al Gods children, euen to all that truly feare God, and liue an holy life, and hold on a conſtant courſe in that kind of life. Wicked worldlings & profane perſons they think the holy and mortified life of Gods children is the moſt vncomfortable life that can be: they ſeeing Gods children hold on a conſtant courſe in holineſſe & in the feare of God, that they wil not drinke, ſweare, and ſwagger, breake the Sabbath, that they will not do as others do, to enioy the pleaſures, profits, and honours of the world; they commonly open their mouthes againſt them on this or the like manner; Oh ſay they, what get you by your ſtrict and preciſe courſe of life? what are you the better for it? do not you ſee you are hated and contemned in the world? you forgo many pleaſures and profits that others enioy, and that you might enioy if you would do as they do, what then get you by your preciſe courſe? Thus wicked worldlings commonly open their mouthes againſt the holy life of Gods children. Now the doctrine deliuered puts an anſwer into the mouth of Gods children to this cauill of the wicked: they may tell them and that truly, their holy and mortified life doth much aduantage them, they gaine much good by it; for why, the fruite of it is ſweetneſſe and comfort here in this world, euen peace of their conſciences, which is better then all the riches in the world, yea a continuall feaſt. Prou. 15.15.Prou. 15.15.Prov 15:15 and aſſurance of Gods ſpeciall louelove and fauour towards them, which is better then life it ſelfe; and after this life is ended, the fruite of it ſhall be eternall happineſſe and glorie in heauen: and is that no gaine? Can Gods children be ſaid to get no good by their holy and mortified life? Oh the gaine of it is vnſpeakable. And the conſideration of the fruit and conſequent of it may comfort and cheare vp Gods children, and hold vp their fainting hearts in the time of their greateſt affliction. What though p. 319they be much troubled and moleſted in the world, they are ſlandered, reproached, they are accounted the off-ſcouring of all things, they are many wayes hardly dealt withall? yet let them conſider that they carrying themſelues as they ought to do, they hauehave much peace and comfort within; and they continuing conſtant in an holy courſe, they may aſſure themſelues that at length all teares ſhall be wiped away from their eyes, and their holy courſe ſhall certainly end in the euerlaſting ſaluation of their ſoules in the kingdome of heauen, as Dauid ſaith, Pſal. 37.37. Marke the vpright man, and behold the iuſt: for the end of that man it peace. Howſoeuer his life maybe full of troubles from Satan and from the world, yet certainly his end will be peace and much comfort, yea an eternall weight of glorie. Oh then thou that art a child of God, and liueſt holily, and goeſt on in a conſtant courſe of holineſſe, and yet meeteſt with many croſſes and troubles in the world, conſider with thy ſelfe, the end will be happineſſe, and fulneſſe of ioy, and glorie in the preſence of the Lord for euer, and that will make thee do as Chriſt did, Hebr. 12.2. Endure the croſſe and despiſe the ſhame. Yea remember that the Lord hauing promiſed thee happineſſe and glorie in heauen, it is as poſſible that the Lords owne nature and being ſhould faile, as that thou ſhouldſt faile to obtaine eternall life and glorie in heauen.

Now we are to ſtand on the antecedent of the argument of the Apoſtle more particularly. If ye mortifie the deeds of the bodie by the Spirit, ye ſhall liue. We hauehave here two particulars offered to vsus.

Firſt, an act or worke, mortifying the deeds of the bodie.

The ſecond, how that worke is wrought, or whence it proceeds, namely, by the Spirit, or from the Spirit.

For the firſt, If ye mortifie, that is, as we ſhewed, if you as it were benumme and take away the mouing, ſtirring, and life of thoſe luſts and ſinfull motions that ariſe in your hearts and minds, and are acted and executed by your bodies, and therefore called the deeds of the fleſh. Here then we ſee how the vile and ſinfull luſts of the heart are to be dealt withall: p. 320and the point is briefly this.

Doct. Sinfull motions and luſts of the heart muſt be mortified.That the ſinfull motions and luſts of the heart muſt be mortified, they muſt be as it were benummed: the mouing, ſtirring, and the very life of the vile luſts and ſinfull motions of the heart muſt be taken away, we muſt neuer reſt till we hauehave as it were the heart bloud of our owne vile and ſinfull luſts: and though they be ſtill ſtirring in vsus in part, (as they will ſo long as we are in this world) yet the vigour, force, and ſtrong working of them muſt be abated and weakened, for that is (indeed) the mortification of them. And to this purpoſe are thoſe phraſes and formes of ſpeech, of crucifying the fleſh with the affections and the luſts, Galat. 5.25.Gal 5:25as Galat. 5.24. They that are Chriſts hauehave crucifed the fleſh with the affections and the luſts. Of circumciſing the hearts, as Deuter. 10.16.Deut. 10.16.Deut 10:16 Circumciſe the foreskinne of your hearts. Ier. 4.4.Jer 4:4And Ierem. 4.4. Be circumciſed to the Lord, and take away the foreskinne of your hearts. Thereby no doubt the holy Ghoſt would hauehave vsus to vnderſtand, that we are ſo to deale with the vile luſts and ſinfull corruptions of our hearts, we are as it were to naile them to a croſſe, and to cauſe them to dye by little and little; and that we are as it were to let out the bloud of them, and ſo to abate and weaken the power, and force, and ſtrong working of them: for why,

Reaſon. We hauehave not that maiſterie ouer our owne vile luſts and ſinfull corruptions as we ought to hauehave, & ſuch a maiſterie ouer them as will yeeld vsus true comfort, till we hauehave thus dealt with them. We may haply reſtraine thē from breaking out, but alas, ſo farre a ciuill honeſt perſon may go, and that will yeeld vsus no ſound comfort: and therefore we muſt labour to go further, and neuer reſt till the vigour, force, and ſtrong working of them be abated and weakened in vsus: they muſt be mortified, benummed, and as it were made dead in vsus, ſo they are to be dealt withall.

Ʋſe. It is no eaſie matt…r to deale with the vile and ſinful luſts of the heart as they ought to be dealt withall.It is not then an eaſie matter to deale with the vile luſts and ſinfull corruptions of our hearts as they ought to be dealt withall: many imagine it to be an eaſie thing, but they are deceiued; they muſt be mortified, there muſt be an holy violence p. 321vſed towards them, they are deeply rooted and ſticke faſt in our nature, as faſt as any tooth in our heads, or our ſoules in our bodies, and they are as neare & as deare to vsus as any member in our bodies. The Apoſtle ſo cals them, Coloſ. 3.5.Coloſſ. 3.5.Col 3:5 Mortifie your members which are on the earth, fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſneſſe, which is idolatrie. And Chriſt compares the mortifying of them to the plucking out of the right eye, and to the cutting off the right hand, Matth. 5.29.30.Mat. 5.29.30.Matt 5:29Matt 5:30 and therefore doubtleſſe to deale with the vile luſts of our hearts as they ought to be dealt withall, requires much time, and great labour and paines, much tugging with them, by many ſighes and groanes, and by prayer, and watching, and faſting, and continuall ſtrife. If a man that is giuen to pride, or to vncleanneſſe, or the like, ſet himſelfe to mortifie that luſt of his heart, he ſhall find it an harder matter then he thinkes of: therefore let none deceiue himſelfe, and thinke it an eaſie matter to deale with the vile luſts of his heart as they ought to be dealt withall. Indeed to reſtraine them may be done with leſſe labour and paines, but that reſtraint will yeeld vsus no true comfort; let vsus remember they muſt be mortified, and let vsus neuer reſt till we finde that they are mortified, and that the power, and force, and ſtrong working of them is abated in vsus.

How ſhall I know that, will ſome ſay. Queſt.

I anſwer thee. Anſw. If thou find that when thou art ſtirred to pride, to couetouſneſſe, or the like, thou art not readie to yeeld, thou takeſt no pleaſure in that motion; nay thou doſt rather diſlike it, and ſtriue againſt it: and if at any time thou be ouercarried by the ſtrength of temptation, to the doing of euill, yet thou doſt it vntowardly, bungerlike, thou art not quicke, and nimble, and liuely, in acting of ſinne: and eſpecially if thou finde a true diſlike in thine owne heart of that ſinne thine heart before loued and liked, and was moſt inclined to, if thine heart be thus carried againſt it owne liking, that is a ſure note thou art mortified; for it muſt needs be a worke aboue nature, that makes a man diſlike that which nature p. 322moſt liketh. Hereby then trie thy ſelfe: if thou finde it thus with thee thou art truly mortified, and thereupon thou maiſt conclude that thou art iuſtified, and in the ſtate of grace and ſaluation.

Now as briefly touching the ſecond particular, how the worke of mortifying the deeds of the bodie is wrought, or whence it comes, namely, by the Spirit or from the Spirit, If ye mortifie the deeds of the bodie by the Spirit, ſaith the Apoſtle. The point hence briefly is this, Doct. Mortification of ſinne is a worke of the holy Spirit of God.That the worke of mortification, the mortifying of the vile luſts of the heart, is a worke of the holy Spirit of God, and wrought in man or woman onelyonly by the power of ſanctifying grace. No man is able to mortifie the leaſt vile luſt of his heart, but by the power of grace vouchſa…ed to him. And hence it was that Moſes ſaid, Deut. 30.6.Deut. 30.6.Deut 30:6 The Lord thy God will circumciſe thine heart, and the heart of thy ſeed, that thou maiſt louelove the Lord thy God, with all thine heart, and with all thy ſoule. And the Apoſtle ſaith of the Coloſſians,Coloſ. 2.11.Col 2:11 Chap. 2.11. that they were circumciſed with circumciſion made without hands: thereby ſignifying, that their inward circumciſion or their mortification was not a worke of mans hand, but of the powerfull hand of God.

The reaſon Reaſon. of the point is this: Sinne cannot be ſubdued and mortified but by that which is ſtronger then it ſelfe. Now in man of himſelfe there is nothing ſtronger then ſinne, ſinne preuailes ouer all the powers of his ſoule, and in all the parts and members of his bodie; and it is onelyonly ſanctifying grace that is ſtronger then the power of ſinne: and therefore it muſt needs be, that the worke of mortification, the mortifying of the luſts of the heart, is a worke proper to Gods Spirit, and wrought in man or woman onelyonly by the power of ſanctifying grace.

Queſt. Why then, may ſome ſay, are we commanded in the Scripture to mortifie ſinne, and to circumciſe our hearts, to change them, and ſuch like?

Anſw. I anſwer. Such precepts in the Scripture do not ſignifie or import any power in man now in the ſtate of corruption, to performe them, but onelyonly do teach vsus our dutie, that we are p. 323to ſeeke for helpe where it is to be had, euen at the hands of God.

And ſo for the vſe of this, doſt thou whoſoeuer thou art, Ʋſe 1 deſire to mortifie the vile luſts of thine heart? know,It is not in the power of …ree will to mortifie ſinne. it is not (as ſome do imagine) in the power of thine owne free-will to maiſter them: no, no, thou muſt ſeeke for power and ſtrength againſt them where it is to be found, euen at the hands of the Lord. When thou feeleſt pride, couetouſneſſe, or any vile luſt growing in thee, go to the Lord, craue his aide and helpe, euen the helpe of his Spirit againſt them, and be earneſt with the Lord, crie to him as good Iehoſhaphat did, 2. Chron. 20.12.2. Chron. 20.12.2 Chr 20:12 when he ſaw a great armie comming againſt him: ſo when thou ſeeſt an armie of vile luſts riſing vp in thine heart, crie to the Lord, and ſay, Lord God there is no ſtrength in me to ſtand againſt theſe vile luſts, neither do I know what to do, but mine eyes are towards thee, I beſeech thee vouchſafe me ſtrength from aboue, euen power and ſtrength of thy grace, that I may be able to ſubdue them: that is thy dutie.

And againe, when the Lord giues thee power and ſtrength Ʋſe 2 to mortifie any vile luſt and corruption of thine heart,The whole glorie of the work of mortification of ſinne belongs to God. giuegive him the whole praiſe and glorie of that worke; looke not too much on the meanes by which that worke hath bene effected, the miniſterie of this or that man, though neuer ſo well qualified, and of neuer ſo excellent gifts, leſt ſo doing, thou giuegive part of the glorie that belongs to God to the inſtrument: but euer hauehave thine eye on the mightie power of God whoſe onelyonly worke it hath bene. And remember as the Apoſtle ſaith, 1. Cor. 3.5. that Paul or Apollos, this or that Miniſter, hath bene but an inſtrument by whom thou haſt bene wrought on to thy ſanctification, and to thy mortification; bleſſe God for him, and for his gifts, but giuegive God alone all the praiſe, and all the glorie of that great and mightie worke, to him of right it belongs. Come we now to the 14. Verſe.