Twenty-Nine Sermons, Sermon 19 – Title page 22
A SERMON FOR Spirituall Mortification.
COLOS. 3. 5.
Mortify therefore your Members which are upon the earth, Fornication, Uncleanneſs, Inordinate affection, evill Concupiſcence, and Covetouſneſſe, which is Idolatry.
THE Apoſtle having in the Chapter foregoing ſhewed that the Coloſsians were buried together with Chriſt in his death, and that they were alſo riſen with him, maketh two ſpeciall uſes thereof.
Firſt in regard of the reſurrection, if then yee be riſen with Chriſt ſeeke thoſe things that are above.
The ſecond is in regard of their buriall with Chriſt, in theſe words; Mortify therefore your members &c.
There be many men that look for participation in Chriſt, yet notwithſtanding mortifie not themſelves; they would fain live with Christ: yet are loth to dye to ſinne; but we may ſay to theſe men, as Paul to the Atheiſt, Thou foole, that which thou ſoweſt is not quickened, unleſſe it firſt die: ſo unleſſe the ſeed of the word be ſowen upon thy heart, thou canſt not be quickned unleſſe thou fiſt die.
The things to be mortified, are deſcribed two manner of waies; either in generall, the members; or elſe in particular, Fornication, uncleanneſſe, evill affections &c. or as in the tenth verſe, all the fruits of the old man.
The words containe in them theſe three parts, or truths.Parts.
Firſt, He that ever means to have Chriſt, muſt have him with a therefore. As if he ſhould ſay, if you look to have benefit by the death of Chriſt, looke to have a therefore with it; for no man can have Chriſt without a condition.
Secondly, this condition conſiſts in mortification; we muſt mortifie our earthly members; this is the qualification of all thoſe that partake of the death of Chriſt, even mortification.
Thirdly, thoſe that are made partakers of the death of Chriſt, are enabled thereto; ſo as the Apoſtle may well put this exhortation unto them, Mortifie therefore your members &c.
He doth not ſay, civilize your members; many there be that civilize their earthlie members; as from mortifying to purifying of them; they come out of prophaneneſſe and enter into Civility and a formall kinde of profeſſion; but the Apoſtle ſaith, mortifie, and not civilize your members; doe not pare the nailes of your corruptions, but cut them quite off, and give them their deaths wound, that ſo your ſins may breath out their laſt breath in you.
Sin may be civilized five wayes.
Firſt, when it is laid aſleepe. Pharaohs ſinnes were aſleepe, but not dead. Many mens ſinnes are aſleepe in them, though they ſeeme to be dead in them for a time: A man, while he is aſleepe is like a dead man, yet he is alive, yea and his ſinnes are alive in him alſo; but when temptation comes to awaken him out of his ſleepe, though before he ſeemed to be patient and meeke, and hardly to be provoked: yet let a temptation come and rouze him, then he will finde his old wrath, anger and impatiencie. So likewiſe for a covetous man, though he ſeeme to mortifie that ſinne, yet it is but aſleepe in him; for let a temptation come, and he will quickly finde out his covetouſneſſe again; ſo that here ſinne is not mortified; but it is with theſe men as it was with Sampſon, all the while he was laide to ſleepe, the coards and fetters held him: but when they ſaid, Sampſon, the Philiſtines are upon thee, and awaked him out of his ſleepe, the Pinne and Webbe was not ſtrong enough to hold him. Thus it is with many men, when temptations are downe, and they are not provoked, all this while they ſeeme to have their ſinnes mortified; and thus the devill is of a good temper when he is not ſtirred; ſo it is with many whom you would thinke to be good Chriſtians, while the windes are downe, and the ſtormes doe not beate: but let them heare with Sampſon, that the Philiſtines are coming upon them, that there is ſuch a gaine, ſuch a profit and reputation to be had in the eyes of the world, then all the Pinnes and Webbes are broken, all their reſolutions and all the ſtrong coards of their former purpoſes are but as fire and towe; they breake them all in pieces: ſo then they are but aſleepe not mortified.
Secondly, Sinne may bee ſaid to be civilized when it is laide in a ſwound; a man lying in a ſwound, is dead for a while and you would thinke he could hardly be recovered; for he can neither heare, nor ſee, nor goe, nor ſpeake; and yet notwithſtanding he is not dead; onelyonly his vitall heate is gone from his outward members unto the inward powers of the heart. Even ſo a mans ſinnes ſeeme to bee dead, when the ſpirit of his luſt is conveighed into a higher luſt; as for example, Suppoſe here is one that is a covetous worldling, this man peradventure is very moderate and temperate; he is not given to gaming, dicing, carding, wenching: he is not given to building, or glorious apparell: but what, are theſe ſinnes dead in him? no, but the ſtrength of them is carried up into a higher luſt: for if he ſhould follow whoring or gaming &c. the luſt of his covetouſneſſe would be curbed, and his gaine would not come in with ſuch a full Carreere unto him. Now all theſe ſinnes forenamed are but attendants and ſlaves unto this one luſt: ſo, many men it may be will give over a thouſand ſinnes, yea all except this one, yet all thoſe thouſand ſinnes are not mortified, nay it may be hee ſcarcely thinkes upon any of them. Why? becauſe they are taken up with a higher luſt. Even ſo it is with many civill formall profeſſors: they will come to Church, miſſe never a Sermon that they can come unto; they will talke of heaven, they will not omit any holie communication, they will reade the Scriptures, pray in their families, neglect no holy duties. Why then what is their ſinne? It is not the omitting of theſe things, but the careleſſe practiſe of them in their lives and converſation; for although theſe ſinnes be in a ſwound, the ſtrength of them is gone up to maintaine a higher luſt; for ſuppoſe he went not to Church, how ſhould he maintaine his profeſſion? and if he could not now and then ſpeake of heaven, it were impoſſible he ſhould have his depth of ſelfe-deceit; therefore wee conclude theſe ſinnes are not mortified, they onelyonly are civilized.
Thirdly, Sinne may be ſaid to be civilized when the ſap of ſinne is taken away, and no contrary Grace infuſed; as for example, Suppoſe a man give over drunkenneſſe, yet if this man be not filled with the Spirit, his drunkenneſſe is not mortified, though he live ſoberly afterwards all the dayes of his life. Again, ſuppoſe a man give over his intemperate anger, he is not touchy, nor cholericke, nor ſubject to paſſion, yet if he have not turned his anger againſt himſelfe for every one of his corruptions which breake out againſt God, his anger is not mortified. Suppoſe a man is not given over to worldly griefe, but hath given it over; yet if his griefe be not turned another way, as to grieve for his ſinnes, his griefe is not mortified. Again, ſuppoſe a man be not ſet upon a merry pinne, ever jeſting or telling forth merry tales, but now he hath given them over; yet if he have not ſet his joyes on the wayes of God and learned truly to be merry in the Lord, it is impoſſible we can ſay his carnall mirth is mortified. For as the ſchoole-men ſay, … there is nothing corrupted till another thing be produced; there is no diſſolution of wood until it be turned into aſhes: ſo ſinne is never taken away nor utterly diſſolved, untill there be contrary grace brought into the heart in ſtead thereof; ſo then unleſſe there be contrary graces wrought in the heart, as the contraries of all thoſe ſins foregoing, they are but onelyonly civilized, and not mortified.
Fourthly, Sinne may be ſaid to be civilized, when it is overwtharted by a higher principle: as when a man is ſenſible of the wrath of God, and hath the flaſhes of an accuſing conſcience flying daily into his face, lying under the guilt of many horrible ſinnes, it is impoſſible for him to goe on with reſt and quietneſſe in thoſe his unholy courſes wherein he uſeth to walke; he may forſake them for a while, but yet he cannot mortifie them: but as a ſchoole-boy that playes the trewant, while he is under the rodde, he will confeſſe his fault, and promiſe to doe ſo no more, and he verily thinketh ſo at that time, and deſires heartily ſo to doe: but it is a deſire that he is provoked unto for fear of the rodde, and not for love of dutie: for when once the rodde is gone, and the ſmart over, then he falls to his old trewanting courſes againe. So we reade in the firſt of Jonah, that when the Marriners were in perill of their lives, then every one of them could call upon his God: but when the ſtorme and danger was over, they quickly left off, and cared not for calling on God any longer.
Fifthly and laſtly, Sinne may be ſaid to be civilized by Gods giving of poſitive common grace; which he gives unto wicked men, as in Mat. 25. God gave unto the unprofitable ſervant a whole talent, which is ſuppoſed to be an hundred and ſixty and odde pounds: ſo the Lord gives unto wicked men many good graces, as ſoftneſſe of diſpoſition, lovingneſſe or eaſie to be intreated; and hereupon they come to Church, heare the word, and performe many other Chriſtian duties: yet all theſe be but common graces, which a man may have, and yet his ſinnes not mortified, and therefore the Apoſtle ſaith, Mortify your members &c. Whence obſerve,
That if wee looke to have any benefit by, or intereſt in Chriſt, weeDoctrine. muſt mortifie all our ſinnes, and all our corruptions; As if the Apoſtle had ſaid, make all your earthly members to be as a dead corpſe: now we, knowin a dead corpſe, the eyes are there but they cannot ſee: the feete are there alſo, but they want ſtrength for to goe: it hath all the members, but it hath not life and power to fet them on worke: ſo though ſinne be in you ſtill, yet let it be like a dead corpſe wanting life, like a dead Tyrant that can no longer rage: and hence it is that the Apoſtle ſaith, Let not ſinne reigne in your mortall bodies: he doth not ſay, let it not be, but, let it not reigne. Sinne when it is mortified, is like a dead King that can call no more Parliaments: but a man may doe for him what hee liſteth, becauſe his ſtrength lieth in the duſt. If Chriſt be in you ſaith the Apoſtle, the body is dead becauſe of ſinne, but the ſpirit is life for righteouſneſſe ſake. Rom. 8. 9, 10. Againe if a man have not the Spirit of Chriſt, he is none of Chriſts; now if Chriſt be in you, the body is dead, if you conſider the body as it hath relation unto ſinne. Again, if you live after the fleſh, you ſhall dye, verſe 13. as if he ſhould have ſaid, if your fleſh be alive in you, if your pride live in you, and if your infidelity live in you, if your hardneſſe of heart live in you, if your wrath &c, live in you, and if you walke after theſe, you ſhall ſurely die: he meaneth not a temporall death▪ for ſo they muſt doe howſoever they live; but his meaning is they ſhall die eternally; but if you mortify the deedes of the body by the ſpirit, you ſhall live; ſo then it is plaine, there is no life of Chriſt to bee had ſo long as you retain your ſinnes, and therefore ſinne muſt bee mortified,
Firſt, becauſe Chriſt is a Saviour, and hence he is called Jeſus, Matth.Reaſon 1. 1. 21. for he ſhall ſave his people from their ſinnes; if therefore Chriſt doe not ſave thee from thy ſins, and if by the power of Chriſt thou mortifie not thy ſinnes, and give them a deadly blow, aſſure thy ſelfe he will never be a Jeſus unto thee. It is true indeed Chriſt dyed for ſinners, but it was not to let them goe on in ſinne; and therefore if thou goe on in ſinne, it is for thy damnation, and not for thy ſalvation; for he will firſt ſave thee from thy ſinnes, or elſe he will never ſave thee from hell: ſo then conſider if thy ſinnes bear ſway in thee; if they doe, then know thou art delivered up unto the power of thy ſinnes, and to everlaſting darkneſſe. For Chriſt is the true Phyſitian of the ſoule: and you know that the Phyſitian doth not bring a potion to put it unto deaths mouth to kill death, and ſo to ſave the ſicke perſon alive: no, but hee putteth it into the ſicke mans mouth to kill the ill humours that are in his body, that ſo hee might not fall into the hands of death: ſo Chriſt came not to quench the flames of hell by his ſpirituall Phyſicke, but to let his Phyſicke fall upon the heart and ſoule of man to ſave him from hell. Therefore unleſſe the bloud of Chriſt doe mortifie thy ſinnes, and crucifie thy luſts, there is no hope ever to get Chriſt to ſave thee from hell and everlaſting damnation. This is a true ſaying ſaith the Apoſtle and worthy to be received, that Jeſus Chriſt came into the world to ſave ſinners. 1 Tim. 1. 15. This is a faithfull ſaying, and wicked men like it well indeede: For ſaith the drunkard, I am a wicked man, yet Chriſt came to ſave me. The whoremonger ſaith, I am an uncleane perſon: yet Chriſt came to ſave me. The ſwearer will ſay, Chriſt came to ſave ſinners, and therefore I hope he will ſave me too. No, no: Chriſt came to ſave ſinners, that is ſuch as were ſinners, but now are none: they have and doe repent. Jeſus Chriſt came to ſave ſinners (ſaith the Apoſtle) whereof I am chiefe. I was a blaſphemer, and a perſecuter, but now I am not. Hence then is the faithfull ſaying, Chriſt came to ſave ſinners, not ſtill ſinning. No, before, Paul was injurious, a perſecuter, and lived in ignorance, and unbeleefe: but now the grace of our Lord Jeſus Chriſt was wonderfully abundant through Faith and love towards him: ſo that the grace of God hath appeared to draw men out of blindneſſe and ignorance therefore to ſay that Chriſt came to ſave ſuch as live in their ſins, and will live in them, as in ſins of drunkeneſs, prophaneſs, or uncleaneſs, is a rotten ſaying: and this onelyonly is the faithfull ſaying, that Chriſt came into the world to ſave ſinners in whom the power of ſinne is broken: therefore if ever we looke to have benefit or intereſt by Chriſt, we muſt mortify our earthly members.
Secondly, becauſe it is impoſſible for ſinne and grace to live and ſubſiſtReaſon 2. in one ſubject: it is impoſſible that they ſhould ever ſtand together, and be in a man at one and the ſame time: it cannot be that one and the ſame creature can have the life of a ſwine and the life of a man: for if he have the ſoule of a ſwine, he cannot have the ſoul of a man: for they are two contrary diſtinct lives: and where the one is, the other cannot be. It is like hot water and cold: if it be cold, it cannot be hot; if it be hot, it cannot be cold. Even ſo, the life of ſinne, and the life of grace are two contraries: and therefore they that walke in their ſinnes, walke contrary to God. Now the Lord ſaith, if you walke contrary to me, I will walke contrary unto you. Levit. 26. and two contraries we know cannot goe together. He that walks in ſinne, walkes contrary unto God: but he that goes on in the waies of grace, he walks towards God. Now, it is impoſſible to walk towards Dover and towards London at one and the ſame time: for every ſteppe he goeth forward to the one, it carries him backward from the other: ſo then if ever we will have the life of grace, we muſt forſake our ſinnes; as it was with the houſe of Saul and David, Sauls houſe grew weaker, and Davids ſtronger; ſo muſt it be with ſin and grace, as grace growes ſtronger, ſo ſinne muſt grow weaker: as grace goes up, ſo ſinne muſt go down: And as Saul told David he would not give him Michal his daughter to wife, unleſſe he brought unto him an hundred fore-ſkinnes of the Philiſtines; Even ſo the Lord ſaith that he will not marry the Lord Jeſus Chriſt unto any ſoule, unleſſe he bring the fore-skinne of every lust: hee muſt circumciſe the foreskinne of his pride, of his covetouſneſſe, of his prophaneneſſe: this muſt bee the offering and condition of marriage unto Chriſt; even the circumciſion of the heart, and the mortification of all the corruptions.
Thirdly, becauſe elſe it is impoſſible to enter into heaven, if we mortifyReaſan not our ſinnes: a man can never be capable of glory hereafter, that doth not mortifie his ſinnes here in this life. Suppoſe a wicked man ſhould enter into heaven, it is impoſſible that he ſhould delight in heaven, if he were there. You will thinke this a ſtrange point: but give me leave to explain it a little; I ſay that a wicked man if he were in heaven, he could finde no delight there. As for example, take a beaſt, for ſo is every man by his own knowledge, in regard of the life of grace, as ſaith the Prophet Jeremy, though a man take an Oxe or an Aſſe, and bring him unto the Kings table, and ſet before him all the delicates which appertain unto Kings: let him have a dinner before him that coſt an hundred pounds, yet he had rather be in the fields among his fellowes eating graſſe: or ſet a Crowne of gold upon a beaſts head, he will not regard it, but caſt it off into the mire: for ſo long as the beaſt is not tranſformed and made capable of the honour that is in a man; he cannot conceive of the pleaſures and delights that doe belong unto man: Even ſo let a wicked man enjoy all the glory of heaven, and what will he ſay? We may perceive a little by bringing him to the Word and Ordinances of God: tie him to the conſtant uſe of them, to meditate on heaven, and to walk circumſpectly and preciſely in his whole courſe of life, and he will ſay, this is more then needs: this he thinks is too preciſe, too auſtere a life for him, he cannot away with ſuch purity and ſtrictneſſe; but if he thinke this ſo ſtrange which is nothing in compariſon, and is but a ſhadow or poore reſemblance of the holineſſe and purity that ſhall be; what thinke you would he doe if he were in heaven, where there is nothing but continuall prayſing and glorifying of God for evermore, where there ſhall not be ſo much as one earthly thought or word pertaining to the world or the affaires of this life, but a continuall ſounding forth of the praiſes of God? there is nothing but grace and ſpeaking of heaven, all their words are heavenly, their joies are heavenly and their whole delight is nothing but ſounding forth unceſſant Hallelujahs unto God for evermore. Now if a wicked man were there, what would he ſay? ſurely he would ſay, they are all Puritans, and would never endure it. Alas, in this life there is but a little praying, a little grace, a little holineſſe, in compariſon of that which ſhall be. Here we do but as it were peepe into heaven: now then, if this be ſo tedious that wicked men cannot endure it, how will they like to be in a place where there is perfection of all graces, where there ſhall be nothing but prayſing God for ever and ever? Sure as I am the devill was once in heaven, and he caſt himſelfe out from thence: God did not though he did deſerve it, and God would have done it, had he not been gone, as ſaith the Apoſtle; Jude verſe 6. They left their first habitation, the originall ſaith, they flung it from them, that is, as ſoone as they had ſinned againſt God, and changed their natures, away they went, heaven was no place for them, they thruſt themſelves out, and could not endure to ſtay there any longer: for having changed their natures, they changed their delights, and therefore to praiſe and yeeld glory unto God, was death unto them, they being now corrupted through ſinne, and of an impure nature, heaven became a hell unto them. Is any man weary of grace and holineſſe? wearie of well doing? weary of praying and of hearing the word preached? Is any man wearie of good duties? of the worſhippe and ſervice of God▪ Let him know then that he can never endure the Kingdome of Heaven; for if he be weary of a little, what will he doe when he ſhall come into a place where there ſhall be nothing but continuall prayſing of God?
Is it ſo that ſinne muſt be mortified if ever we meane to partake of Chriſt?Uſe 1. then this condemnes all thoſe that goe on in their old courſes, in deadneſſe and in ſecurity, in ignorance &c. taking hand over head vaine hopes for true, feeding themſelves with perſwaſions of ſalvation.
But the Apoſtle tells us, that the foundation of God ſtandeth ſure, The Lord knoweth who are his, and let every one that nameth the name of Chriſt depart from iniquity. A wicked man cannot name the name of Chriſt till he depart from iniquity: much leſſe can he look for ſalvation, becauſe he cannot be ſaved without Chriſt: nay he cannot be ſaved by Chriſt unleſſe he depart from iniquity.
You ſay you hope to be ſaved; it is well; but God knoweth who are his: God goeth by his own rule; the foundation of God ſtandeth ſure. But who then are his? onelyonly thoſe that name the name of Chriſt, and depart from iniquity; thoſe onelyonly will he ſave, and none other: he will be no ba…d to thy ſinnes or luſts, and wicked courſes; for ſaith the Apoſtle, If any man be in Christ let him be a new creature; as if the Apoſtle in more words had ſaide: If any man hope hee is a Chriſtian, let him ſee that he is a new creature; for there is no expectation of being in Chriſt, unleſſe he be a new creature. All old things are paſſed away, and behold all things are become new; if thou be in Chriſt, all thy old praying is gone, all thy old hearing is gone, all thy old receiving of the Sacrament is paſſed away, and all things are become new with thee; thou muſt hear anew, pray anew, receive anew, beleeve anew, thou muſt live after a new ſort; for all old things are paſſed away.
Inſtruction to teach us, that it is not enough for us to let our ſinnes dyeUſe 2. in us, but we muſt kill them; the Apoſtle doth not ſay, let your earthly members die of themſelves, but, mortifie them; many there be that let their ſinnes die in them; as for example, when one is an infant, the ſinnes of his Infancie naturally fall from him, when he is a child of more capacity; and when he is a youth, the ſinnes of his childhood naturally drop away from him; ſo when he is a man, his youthfull ſinnes fall from him; and when he is old and dieth, all his ſinnes naturally droppe from him: But he muſt not let ſinne die in him, but he muſt kill it. Auſtin ſaith, if thou kill not ſinne till it dyeth of it ſelfe, ſinne hath killed thee, and not thou thy ſinne It is with ſinne as with a beaſt; if an Oxe fall into a pit…e and die of it ſelfe, it is good for nothing (the hide only excepted;) but if it be killed, it is good meate, and becommeth profitable unto the owner; even ſo if ſinne die of its own accord, it will doe thee no good, it is worth nothing, it may leſſen thy condemnation ſomewhat; but if thou kill it, then it will bee profitable unto thee.
In the fourth Chapter of Jeremy, we have a ſimilitude taken from an Huſband-man, where the Lord ſaith, plough up the fallow ground of your hearts, and ſow not among thornes. Now, will a Huſbandman ſay, there are abundance of thornes and buſhes in my ground, but I will let them alone till they die of themſelves, ſure I am that they will one day die? no, no; the Prophet gives other counſell, plough up ſaith he the fallow grounds, and ſow not among thornes; if thou doſt not, they will grow up to that height and rankneſſe that they will ſpoile the whole harveſt. Even ſo if thou kill not thy ſinnes, but ſuffer them to die of themſelves, they will ſpoile all thy ſpirituall harveſt, and quite baniſh thee out of Heaven for evermore.
The Third uſe may manifeſt unto us that the work of our RedemptionUſe 3. is no eaſy work, as many men in the world think it to be. The Apoſtle ſaith, mortifie your members; now can a man ſtabbe his owne arme through with eaſe? can he cut off his Legg or any other member without feeling any geeat paine? no more can a man kill his ſinnes and mortifie his luſts with eaſe; It is called mortification to ſhew that there is a great deal of miſery and pain in it. The Apoſtle ſaith that thoſe that are Chriſtians, have crncified the fleſh &c. Gal. 5. 24. and therfore Repentance is ſet out unto us by crucifiing, which is the hardeſt of all kinds of mortifying. Can a man ſet his fleſh upon the Tenter, pierce his hands and feet with nailes, laying his whole weight upon the Tenter, and yet feele no paine? Cicero a wiſe Heathen ſaith, that crucifiing was a torment that cruelty it ſelfe had invented to put a man to death, it being the ſoareſt kind of death that could be deviſed. And the Apoſtle to ſet forth Repentance what it is, ſhews it by crucifying. It is an eaſie matter to cut off the outward act of ſinne, as of ſwearing or drunkenneſſe &c. this is an eaſie matter; but to crucifie a mans luſts and to mortify daily the body of death, which be beareth about him; this is a hard thing indeed. A Father ſaith it it is the hardeſt Text in all the Bible, and the hardeſt dutie in all Chriſtianity that we can goe about; they that can do it, can doe all things; and therefore let a man reſolve with himſelfe, that unleſſe he attain unto this, there is no Chriſt for him. How ſhall we, ſaith the Apoſtle, that are dead to ſinne, live any longer therein? Romans 6. 2. The Apoſtle makes it a Paradox, and wonders that men ſhould be ſo unreaſonable as to thinke that they are crucified with Chriſt, and yet live in their ſinnes. Is it poſſible that you can be dead with Chriſt, and yet live in your ſinne? No, no, it cannot be.
Object.But ſome may object and ſay, what doth the Apoſtle meane to exhort the Coloſſians unto Mortification? were they not already mortified? did he not ſay a little before that they were crucified and buried together with Chriſt?
Sol.Yes it is true; but they that have mortified their earthly Members, muſt go on and perſevere in this Mortification, and that for three Reaſons;
Firſt becauſe the very ſame ſinne that hath been killed, will live again unleſſe it be continually mortified; for ſinne is ſtrong-hearted; it is not every blow that will kill ſinne ſtone-dead; no, no, we may ſay of ſin as ſome I ſay of Cats, they have nine lives; kill ſin once and it wil revive again; kil it the ſecond time and it will yet live; kill it the third time, it will yet have life; unleſſe it be continually mortified, it will never be ſtarke dead; and therefore the worke muſt be continued, as Chriſt ſaid of his diſciples, If you continue in my Word, then are you my Diſciples indeed: So if we goe on in mortification, then verily are we Chriſts Diſciples.
Secondly, ſuppoſe the ſinne mortified doe not riſe againe; yet if wee goe not on in the way of Mortification, there will ariſe another ſinne in the roome of it. Sinne is like the Monſter Hydra; cut off one head, and many will riſe up in its roome; Even ſo it is in the body of ſinne; therefore thou muſt dayly mortifie it, or elſe it will grow again. There is a Hiſtory that ſpeakes of a Fig-tree that grew in a ſtone wall, and all means was uſed to kill it; they cut off the branches and it grew again; they cut down the body and it grew again; they cut it up by the roote and ſtill it lived, and grew, untill they pulled downe the ſtone wall. Even ſo it is with ſinne; lopp off the branches, it lives; cut downe the body, it will not die: digg up the rootes, and it will ſtill revive, and will never leave growing untill God pull downe the ſtone wall of this our earthly Tabernacle, and lay it in the duſt, and therefore we muſt ſtill be mortifying of it.
Thirdly, becauſe as we mortifie, ſo we mortifie but in part; as ſaith the Apoſtle in another caſe, we know but in part &c. ſo may we ſay of this duty, we mortifie but in part; as we may ſay of a man breathing out his laſt breath, he is a dying, but not quite deade; ſo we may ſay of ſinne, though it lie ſprawling upon the ground, yet it is not dead, the laſt gaſpe is not paſt. Nay, it may be ſinne is more ſtriving in the heart of a child of God converted, then it was before converſion. As an Oxe or an Aſſe when they have their deaths blow, will laſh and ſtruggle more then, then they did in all their life time before; but this is nothing but the pangs of death, being giving up their laſt breath. Hence it is that the Apoſtle ſaith, that the fleſh luſt…th againſt the Spirit, and the Spirit againſt the fleſh. Gal. 5. So that they could not doe what they would, verſe 17. as if he ſhould ſay, ſinne is ſo mortified that it hath his deaths wound in thee; elſe thou canſt not be the childe of God; yea ſuch a deaths wound, as it cannot poſſible recover again.
If a man that hath received his deaths wound, ſhould ſend for all the Phyſitians in the world, and take all the Phyſicke hee could, and uſe all the meanes under Heaven, yet they can never recover him: So when a man is converted unto God, as ſoone as ever the worke is wrought in him, ſinne hath his deaths blow; and although the Devill come as Phyſitian with all the Cordialls, Juleps and Balmes under Heaven, and uſe all the ſhifts and deviſes in the world, yet he ſhall never be able to recover it again; all will not doe, why? becauſe it hath received its deaths blow; it may be, with his induſtrie and coſt hee may make the face of ſinne loke freſh and faire for a time, but it hath it deaths wound and it will down at the laſt.
The laſt Uſe may be of triall and examination whether ſin be livingUſe 4. or dead.
Now that we may know whether we have mortified our ſins or no, let us obſerve theſe markes following.
Firſt, they that have mortified their ſinnes, live in the contrary Graces. Hence it is that the Pſalmiſt ſaith, that They worke no iniquitie, but walke in thy pathes, Pſalme 119. 3. Firſt, they crucifie all their ſinnes, they doe no iniquity: Secondly, as they doe no iniquity, ſo they take up all the wayes of God, contrary to that iniquity; as they give up all the wayes of ſinne, ſo they take up all the wayes of Grace; they walke in all Gods wayes. So that here is the queſtion, if a man giving over his ſinnes doe take up all the Graces contary to thoſe ſinnes. This is a rule in Divinity, that Grace takes not away nature; that is Grace comes not to take away a mans affections, but to take them up.
Suppoſe a man be ſubject unto anger, when he is a little moved, grace comes not to take away his anger, but to take it up from a worldly thing, and to ſet it againſt ſinne which is truly evill, that ſo he may be angry and not ſin. Grace comes to qualify his anger; and to take it from the waies of ſin, and to ſet it upon Gods wayes.
Again, a man is ſubject to be merry; Grace comes to temper him, not to take away his mirth, but to ſet it upon a right object, as to delight in God, to be merry in Chriſt, to rejoyce in his Word and Ordinances, in his children, and in all the waies of Grace.
Another is given to impatiency; Grace comes not to take away his impatiency, but to ſet his impatience againſt his ſins; ſo that when he ſees his ſins, he ſhall not be able to endure them, but his ſoule will groan for them, and his heart will riſe againſt them.
Another is given to revenge: now Grace comes and takes him away from being revenged on his neighbour, to be revenged on his ſinnes; ſo that with the Apoſtle we may call revenge a piece of Repentance, therefore this is a true triall whether our ſins be mortified, if our affections be taken away from the wayes of ſinne, and faſt ſet upon the wayes of Grace and godlineſſe.
Secondly, if a man be mortified indeed and in truth, then he is dead unto every ſin; if a man be killed, he is dead in every member; ſo if a man be dead to ſinne, no ſinne can ever raigne in him; not one luſt nor boſome ſinne, no not the ſinne of his trade; no corruption though never ſo deare, though it be the ſinne of his right hand, or right eye, yet it can never have dominion over him, if he be dead to ſinne; therefore if a man live in any one ſin or ſweet luſt whatſoever, he is a dead man and hath not one jot of Grace; if there be but one knowne iniquity in a man, that he lives and dies in without repentance, that one iniquity ſhall kill him to the put of hel, Ezek. 28.
The Schoolemen ſay, that if a Sow doe but wallow in one mirie or dirty hole, ſhe is filthy; ſo if a ſoule wallow but in one ſinne, it is abominable. If a man ſtab himſelfe but with one knife ſo that he die, he is as truly killed, as was Julius Caeſar, who was ſtabbed with three and twenty knives. So if a man ſhould be free from an hundred diſeaſes, and ſhould die of one, what would it benefit him to be free from the reſt in reſpect of his life? ſurely nothing at all. That man that hath his pride, his Covetouſneſſe, his uſury, hatred, malice, deriding of Gods people, all theſe being dead in him; yet if ſelfe-love and ſecurity &c. be not dead in him, theſe argue his caſe to be naught; he is not yet qualified for Chriſt; for there is no mortification at all in him.
There be many ſweet meanes to allure us unto mortification, but time will not permit us to ſpeake of them; but this let every man take notice of, that ſo long as he liveth in ſin, he is altogether uncapable of Chriſt. The Apoſtle ſaith, we know that the Law is not given unto a righteous man, but for the lawleſs and diſobedient, for the ungodly and for ſinners, for the unholy and prophane, and whatſoever is contrary to wholſome doctrine, the Law is for ſuch men: But the firſt Doctrine of the of Chriſt, is, Repent of thy ſins, deny thine own wayes take up Chriſts croſſe, and follow the Lamb whereſoever he goes. Here the Kingdom of Heaven is laid open to all the world; Let mens miſeries be what they can be, and although their ſinnes be never ſo great, Chriſt cometh to redeem them; yea though they have a whole Hell of ſinne in them, yet if they have a heart to entertaine Chriſt, his Grace is ſo rich and allſufficient, that it will ſave every man that enterteineth him.
There is a Proclomation openly made in the Market place, Hoe, every one that thirſteth, come unto the waters Iſa. 55. 2. As if he ſhould ſay, Hoe, every one that hath a mind to Chriſt, come and have him; every one that hungers and thirſteth after Chriſt, let his ſinnes be never ſo great, and the number never ſo many, here is hue and crie after him; Come unto the waters; He ſaith not come unto the water, but, waters; not a little low brook or ſtream, which is not able to waſh away all his ſins, but there is an Ocean of waters ndefinitely: waters in the plural number, declaring the fulneſſe and ſufficiency to cleanſe the moſt leprous ſoule, be he never ſo much ſtained with corruption. It is ſaid by the Prophet Obadiah, that the Lord will ſend unto his People Saviours, verſe 21. not in the ſingular number, but Saviours in the plurall number; not that there were moe Chriſts then one; but to manifeſt the fulneſſe of Chriſt, he is a rich Chriſt, full of ſalvation for all them that come unto him; Therefore if there be any man that mourns and laments for his ſinnes, let him come unto Chriſt and welcome; for there is a Fountain laid open for Judah and Jeruſalem to waſh in: but let him know upon what terms he muſt come, if ever he meane to have Salvation by Chriſt; obſerve the ſtrict Conditions, and walke by the ſtrait rule of Chriſt: he muſt reſolve with himſelfe come what will come, to ſtand or to fall with Chriſt; delivering up all his luſts and corruptions at his command, whenſoever he calls for them; he muſt not part ſtakes with Chriſt to delude him, but he muſt be true and faithfull unto him, he muſt wholly deny himſelfe, and lie down before Chriſt to let Chriſt doe what he wil with him, and, theſe onelyonly are the termes he muſt expect Heaven upon; and thus doing, he may have Salvation according to the deſire of his ſoule.
THE SINFULNESSE And Danger OF HYPOCRISIE. As it was delivered in a SERMON upon an extraordinary day of Faſting and Humiliation. By WILLIAM FENNER, Miniſter of the Goſpel, ſometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochford in Eſsex.
London, Printed by E. T. for John Stafford.