carnally by a bare understanding but spiritually by the worke of the Spirit and therefore sâ—ith Paul 2 Cor. 5. 16. Henceforth know we no man after the flesh yea though we have knowne Christ after the flesh yet now henceforth know wee him no more that is wee knew him before in a carnall manner as he is man or as he was a man amongst us but now we know him in another manner as he is our Saviour and our Redeemer Christ my Saviour and my Reconciliation to the Father Now it is not a bare knowledge that I speake of such a knowledge as is attained unto by Learning and Art for so a man may have knowledge and yet not be heavenly minded but that knowledge I speake of is a knowledge that is wrought by the Spirit when it hath changed the heart then hee is able to judge both of Persoâ—s and Things 〈◊〉 for Persons hee is able to judge of the perâ—â—â—s of men and accordingly to make a difference betweene men if hee see a poore man that is a sound Christian though hee bee contemned in the eyes of the world yet if it appeare to him that he hath grace in his heart or if hee make an outward profession of love to God hee doth highly esteeme of him because of grace on the contrary if hee see a great man though in great honour and esteeme with men yet he respects him not if he want grace Therefore examine your selves whether you are able to distinguish of persons in this kinde Secondly for things he is able to judge of things whether they be spirituall or earthly he is able now to know what is truth and to embrace it and what is error and to refuse it hee hath now a Touch-stone in himselfe that is hee hath the Spirit of discerning whereby he makes tryall of graces and layes hold on those which will endure the touch those hee will receive as spirituall the other which will not he casts out as counterfeit therefore the Apostle saith 1 Cor. 2. 9. The eye hath not seene nor the eare heard neither have entred into the heart of man the things that God hath prepared for them that love him that is hee was not able to judge of things in that manner as now hee can Therefore examine your selves whether there bee a new life put into you whereby you are able to judge of persons and things in another manner than you did before But you will say unto mee How shall I know that my heart is renewed by the Spirit and that there is a new life put into me To this I answer that you shall know whether your heart is renewed by the Spirit by these three things first by thy affections secondly by thy speeches and thirdly by thy actions First I say thou shalt know it by thy affections for by these thou maist know whether thou be heavenly minded or no and that thou maist not doubt of it our Saviour gives the same marke of a renewed heart Mat. 6. 21. Where your treasure is there will your hearts be also you may know that where your heart is there is your treasure what your heart is set upon there your affections are for the proper seat of love is the heart Now if the heart be renewed and regenerated by the spirit there will be a love of spirituall things and this love will be get heavenly affections A man may certainly know what estate he is in whether hee be regenerate or no by his affections how he is affected what love hee beares unto heavenly things for there is life in affections and as a man that lives knowes that hee lives so a man that hath spirituall love in his heart towards God cannot but certainly know it except it be in time of temptation and then it may be he may not find that love of God in his heart but this sense of the want of the love of God is but for a time it continues not therfore the holy Ghost when hee would describe a heavenly minded man hee describes him by his affections as the best marke to try him by as Abraham would command his servants to serue God and Nehemiah feared God and David Psal. 112. 1. delighted greatly in the commandements of God now wherfore did they obey God and feare God and delight in the Commandements of God but because of that inward love they beare unto him We know every man can tell whether he loves such a man or such a thing or whether hee hates such a man or such a thing by the affection hee beares to them in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects therefore examine your selves what are the things that you love most that you thinke upon most that you take care of most that you take most care to get and to keepe are they earthly or heavenly things those things you doe love best and your affections are most set upon that your thoughts are most troubled withall if they be earthly you may iustly feare your estates for the affections flow from love and therefore if you did not love them you would not set your hearts and affections upon them Secondly you shall know whether your hearts be renewed by your Speeches now this may seeme but a slender signe of a renewed heart because it is hard to iudge aright by outward appearances to know the sincerity of the hart by the speeches yet seeing Christ makes it a signe of a renewed heart I may the more safely follow him our Saviour saith Mat. 12. 34. that out of the abundance of the heart the mouth speaketh that is there is abundance in the heart either of good or evill Now if the heart be full of heavenly mindednesse if I say this abundance that is in the heart be grace then it will appeare in the speeches for the speeches doe naturally flow from the affections that are in the heart but if the abundance that is in the heart be evill then the heart cannot but send out foule speeches and rotten communication and therfore our Saviour saith A good tree cannot bring forth evill fruit nor an evill tree good fruit it is unpossible that a heart which doth abound and is full of earthly mindednesse but it will breake forth and appeare by his speeches the filthinesse that is in his heart if it have not vent it will burst as wee know a new vessell that hath wine put into it must have a vent or else it will burst and by the vent you may know what wine it is so the speeches are the vent of the heart and by them you may see what is in the heart if grace be there the speech s will favour of it as a Caske will taste of that which is in it But you will say The heart is of a great depth
and who can search it who is able to know whether the heart be renewed or no by the speeches To this I answer I say not that a man may at all times and in all places judge of it aright but I say that a man may certainly know himselfe whether hee be renewed or no which is the thing we seek to prove in this place that a man may know from what root they spring whether of weaknesse by rebellion or naturally through unmortified lusts I say not but sometimes a child of God a regenerated man may have foul speeches in his mouth yet his heart be good towards God he may have rotten talke but it is but for a time it will not continue and it will cause much sorrow of heart if hee have grace when his conscience touches him for it 2 Tim. 2. 20 21. In a great mans house there are vessels of honour and vessels of dishonor if a man therfore purge himselfe he shal be a vessell of honor and yet have corruption in him there may corrupt communication come out of his mouth and yet he keep his goodnes as a vessel of gold may be foule within and yet cease not to be gold a vessell of honor neither lose it excellency so a regenerate man may have in the abundance of his heart some chaffe aswell as wheat some corruption aswel as grace and yet be a vessel of gold that is heavenly minded for the Apostle saith If anyman therfore purge himselfe he shall be a vessell of honor notwithstanding his corruption in his heart it appeare in his speech yet if he purge himselfe if he labor to mortifie them if he labor to rid his heart of theÌ„ he shal be a vessel of honor But you will say It may be that wee shall have not alwaies occasions to try men by their speeches how then shall we know whether their hearts be renewed To this I answer Iâ— is true that it may so fal out that we cannot try men by their speeches yet silence will declare in part what is in the heart let a regenerate man besilent and his silence will shew that hee hath a renewed heart if he be reproached or slandred his patience in suffering showes the uprightnes of his hart but if he speake it hath a greater force and will more manifestly appeare so on the contrary the rottennesse that is in the heart wil appeare in impatiency of spirit Thirdly you may know whether your hearts be renewed by your actions this also our Savior makes another signe of a renewed heart Mat. 7. 20. By their works you shall know them that is by their actions Now every thing is knowne by his actions therfore examine your selves what are your actions are they the actions of the regenerate part or of the ueregenerate part are they holy actions or are they uncleane actions By this you may know whether you be heavenly minded or no. Now this must necessarily follow the other two for if the heart be renewed then there will be heavenly affections in it towards God and spirituall things and if heavenly affections then there will bee heavenly speeches for these flow from heavenly affections and if there bee these two then there must needs bee holy actions therefore our Saviour saith Luk. 6. 45. A good man out of the good treasure of his heart bringeth forth good fruit that is if the heart have in it a treasure of heavenly affections and speeches it cannot bee but it will send forth good actions in the life The fift and last signe whereby you may examine your selves whether you be heavenly minded or no is by examining your selves how you stand affected towards him that seekes to take these earthly members from you how you stand affected with him that reproves you for your earthly mindednesse This is a signe that Paul gives of an unsound heart 2 Tim. 4. 3. The time will come that they will not endure wholesome doctrine that is they will not endure the Word of reproofe but will be ready to revile them that shall reprove them and therefore hee addes that they shall heape to themselves Teachers they shall affect those that shall speake so as they would have them Now this is a signe of earthly mindednesse when they are offended with him that shall reprove them for their sinne for if men reckon these members as a part of themselves then you cannot touch them but you must touch their lives for these are a part of their life and if you seeke to take these away you seeke to take away their lives â—ow what man will bee contented to part with his life It is a principle in Nature that God hath implanted in every creature to love their lives but if you account them not as a part of your selves but as your enemies then you wil account him as a spiritualfriend that shall helpe you to slay them for who is there that will not love him that shall helpe him to slay his enemie Therefore if the heart be heavenly disposed he reckons them as his enemies but if he be not renewed hee accounts them as a part of himselfe therefore examine your selves by this whether you be heavenly minded or no. The Use of this that hath beene spoken is for exhortation unto all those that are heavenly minded Let mee now exhort such to persevere in heavenly mindednesse let them labour to grow every day more heavenly minded then other Rev. 22. 11. Let them that be holy be holy still that is let them bee more holy let them labour to grow in heavenly mindednesse let them labour to keepe their hearts pure from this earthly mindednesse because it will soile their soules for all sinne is of a soiling nature if it enter into the heart it will leave a spot behinde it now wee know that if a man have a rich garment which he sets much by hee will be marvellous carefull to keepe all kinde of grease and spots out of it so it should bee a Christians duty to labour to keepe all soile out of his soule because it is a precious garment and the residing place of the Spirit we know that if a man have one spot in his garment it makes him out of love with it and then cares not how many lights upon it so it is with sinne if thou suffer thy heart to bee spotted but with one sinne it will worke carelesnesse in thee so that hereafter thou wilt not much care what sin thou commit nor how thy soule is soiled therefore it behoves you to keepe your hearts from every sinne and to make conscience of little sinnes And so much the rather because the glory of God is engaged on your conversation if thou shalt soile thy selfe with any sinne that hath taken upon thee the profession of the Gospell God will be dishonoured and the Gospell will bee scandaled Againe keep thy heart
senses and affect that which the minde affects and thus the will and affections hanging upon the minde it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with But here some Questions may be moved the first Question is this But is there such light in the understanding as you say then it seemes that a naturall man mâ—y by the light of nature come unto true knowledge To this I answer that a naturall man may come for substance as farre as a spirituall man but not in a right manner the Apostle saith Rom. 8. 5. They that are of the flesh doe savour the things of the flesh and 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit where the Apostle saith he doth not know them at all for he wants a sanctified knowledge of them hee knowes them but not by that knowledge which is wrought by the Spirit alwaies accompanied with sanctification he knowes them for substance but not in the right manner as to be a rule to his life A carnall man may speake of spirituall things but not religiously that is with an inward feeling of that in his heart which he speakes of so also a carnall man may have light but it is but a darke light hee may have light in the understanding but it is not transcendent unto the rest of the faculties to transforme and enlighten them and therefore though he have light yet stil he remains in darkenesse The second thing to bee considered is this What it is to be heavenly minded A man is said to be heavenly minded when there is a new life put into him whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was And therefore the Apostle saith Ephes. 4. 23. and be renewed in the spirit of your mindes that is get a new kinde of life and light in your soule for when Christ enters into the heart of any man or woman hee puts another kinde of life into them than that which hee had by nature the Spirit workes grace in the heart and grace makes a light in the soule it makes another kinde of light then before for before there was but a naturall light a sight of Christ and salvation but with a naturall eye but now there is a spirituall light in his soule whereby he is able to see Christ in another manner and therefore it is called the light of the mind the boring of the eares and the opening of the eyes that is there is a change and alteration wrought in him wherby he can perceive spirituall things his eares are opened to heare the mysteries of salvation with a minde renewed to yeeld obedience unto them making them the rule of his life and his eyes are opened to see the excellencies that are in Christ as remission of sinnes justification and reconciliation in a more excellent manner then before hee is as it were in a new world wherehee sees all things in another mannerthen before Now I doe not say that hee sees new things but old things in a new manner hee saw Justification Remission of sinnes and Reconciliation before but now hee sees these and Christ in a more excellent manner there is as it were a new window opened unto him whereby hee sees Christ in a more plaine and excellent manner and hereupon hee is assured in the way of Confirmation of the remission of sinnes hee had a generall trust in Christ before and he saw a glimpse of him but now hee enjoyes the full sight of him that is such a sight as brings true comfort unto the soule As a man that travels into a farre Countrey sees at last those things which before he saw in a Map he saw them before but in a darâ—e manner but now he hath a more exact and distinct knowledge of them even so it is with a regenerate man hee saw Christ and the privileges that are in Christ before but darkely as it were in a Map onely by a common Illumination but now hee sees them by the speciall Illumination of the Spirit through grace And therefore the Apostle saith 1 Cor. 2. 9. The eye hath not seene nor the eare heard neither hath it entred into the heart of man to conceâ—ve of those things that God hath prepared for them that love him Howsoever this place of Scripture bee generally expounded and understood of the Joyes of heaven yet in my opinion it is much mistaken for by this place is meant those spirituall objects that are showne unto a man when the Spirit beginnes first to enlighten him the eye hath not seene that is which it hath not seene in a right manner he never saw them in such a manner as now they are showne unto him he now sees heavenly things in another manner he sees Justification in another manner then before hec sees remission of sinnes in another manner than before so likewise hee sees sinne in another hew than before for now he sees remission of sinnes follow them as a medicine to heale them Againe hee sees Justification and Remission of sinnes in another hew he sees them in an higher manner then before he sees them now as sutable to himselfe and necessary to salvation before he saw them as good but now he sees them as most excellent As it is with a man that is well so it is with a man that is not regenerated now tell a man that is well of Balsome and Cordials what restoratives they are and what good they will doe to the body yet hee will not listen unto them because he is well and needs them not but tell them unto a man that is sicke and diseased he will give a diligenteare unto them because they are sutable for his disease so it is with a spirituall man before he be regenerate he listens not he regards not spirituall things when hee heares of Justification and Remission of sinnes hee sleightly passeth them over because he feeleth himselfe in health and findes no want of them for what should a man take and apply a plaister to a whole place that hath no need of such a thing but when hee is once renewed and mortified then hee findes these sutable to his disposition and this is to bee heavenly minded A naturall man or womâ—n may talke of grace of Justification and Remission of sinnes but they cannot say that these are mine or that I stand in need of them for so saith the Apostle 1 Cor. 2. 14. The naturall man perceiveth not the things of the spirit that is he may talke of deepe points of Divinity but not by the feeling of the Spirit he may see God and Christ but not in a right manner But you may say unto mee If a man heavenly minded may see thus farre then when hee comes once unto this estate hee needs not
their light and splendor so men are said to lose their excellency when they give way unto their lusts And the reason is first because when the mind affects earthly things it mingles together two contraries Grace and Christ with sinne and the world and so ecclipseth the excellencie of the one with the basenesse of the other As when gold and drosse are mingled the basenesse of the one doth corrupt the other so as the excellency thereof doth not appeare but mingle gold with silver or let it be alone and then it keepes his excellency and is not ecclipsed even so when a man is earthly minded and his affections are set upon base objects with that enlightned knowledge he hath he mingleth an ignoble and base object together and so loseth the excellency of it Now there is nothing that can make a man to lose his excellency but sinne for other things that happen unto a man are not able to take away his excellencie as reproches and imprisonments in the world for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall if hee can keep out sin al other things are unto him but as a candle in a dark night which makes a man see his way the better so all things in the world cannot ecclipse the grace of a Christian but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare Secondly sinne pierceth men through for that which is said of riches 1 Tim. 6. 10. is true of every sinne It pierceth them through with many sorrowes that is it wounds his soule and makes him to draw to his owne destruction Againe sinne having once gotten possession will have no deniall if once you give way unto it it is restlesse for when a man hath satisfied one lust another comes to bee satisfied till at last his heart is hardened and his Conscience hath lost all sense and when it is thus with him hee is drowned in sinne hee is in this case like the Silke-worme that never rests turning her selfe in her web till at last shee destroy herselfe so earthly minded men when they are once catcht in this snare they never rest turning themselves from one sin unto another till at last they destroy themselves Secondly there is nothing more hatefull and offensive unto God then when a man is earthly minded for when a man is earthly minded hee sets up Idolatry in his heart I speake not of the bodily prostration howsoever in time it may be hee will be such an one but I speake of covetousnesse that spirituall Idolatry of the heart as the Apostle cals it which is when the heart is once sotted with these earthly things that it drawes all the faculties of the soule after them so that the Commandements of God become a burthen unto him Now there is nothing in the world more odious unto God than to be an Idolater for hee is a loathsome creature one whom God hath left to himselfe now God never leaves a man till hee forsakes him but when he doth forsake God then he is left to himselfe and this is properly called the hatred of God for then God with-drawes from a man his Spirit and speciall providence because hee loathes him And as it is with us what a man loaths that he hates and wee know that a man cares not what becomes of that which he hates so it is with God in this case For I say the turning of a mans heart from spirituall things to earthly is the setting up of Idolatry in the heart and nature her selfe abhorres to have the affections drawne away for as an Adultresse is odious unto her husband because her heart is drawne away from him so an Idolater is odious unto God because it drawes away the heart from God and therfore the Apostle saith Iam. 4. 4. Know you not that the love of the world is enmitieto God that is if you love the world it will make you commit Idolatry and then you are at enmity with God and so consequently God and you are at odds you stand in defiance one against another for who is at greater enmity with God than an Idolater The third thing to be considered is That there is nothing in the world that lesse beseemeth a Christian man or woman especially one that professeth Religion than earthly mindednesse for this cause an unregenerate man is compared to a Swine because all his delight is to paddle in the world and to be wallowing in it as in his proper place for what would you have a Swine to doe but to delight in things that are agreeable unto his nature But for a man that professeth Religion to fall from his Religion unto prophanenesse and to the love of the world this is most odious unto God this God hates with a deadly hatred this is a despising of God and a trampling under foot the bloud of Christ It is nothing for a prophane man that hath not given his name unto Christ to lye wallowing in the world and to goe from one sinne to another it is as it were but the putting off one garment to put on another which is not unsecmely or the pulling of a ring off one finger to put it on to another wherein seemes no undecency so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come for there is no other things at leastwise better things to be expected from them but for one that hath professed Christ after long profession to fall greedily unto the world this is unbeseeming a Christian man other things are contrary unto grace but this forsaking of the world is sutable unto grace For a covetous man that is profane there is no contrariety in that it is sutable unto his disposition but for any man that hath tasted of heavenly mysteries as the Apostle saith Heb. 6. 6. to fall away into a swinish disposition as to covetousnesse or pride hee shall hardly be renewed by repentance that is he will hardly scrape off that blot of relapse nay many times the Lord meets with such by great judgements as Salomon in his youth how did he maintaine Religion yet in his age how fearefully did he fall into idolatry Asa being young honors God in his youth yet he fell away in his age the holy Ghost hath branded him with three fearefull sins and so Ahaziah he fell away from God to idolatry and in his sicknesse sent to witches to helpe him how unanswerable were the ends of these to their beginnings therefore take heed of Apostacy I speake of this the more because wee see daily many in their youth are marvellous zealous and pretend great love unto Religion and yet if you marke the end of these I speake not of all who greater backsliders then them and indeed this backsliding many times proves
the portion of Gods children the most holiest and dearest of Gods Saints many times are subject unto this alteration and yet be deare precious in the sight of God As we see in David and Peter But there is great difference betwixt the slacknesse of the Saints and the wicked backsliding the godly they may slacke but it is but for a time he is cold and remisse in the dutiâ—s of holinesse but it lasts not it vanisheth away on the other side the wickedlye continue in Apostacy unto the end in these it is naturall but unto the other it is but the instigation of the devill working by some lust upon one of the faculties Now slacknesse or coldnesse of Gods children may seeme to proceed from a threefold cause First from that hollow haâ—tednesse that is in the children of God which like a hollow wall fals when it is shaken because it was not firm so their hearts being not firmly established in grace nor rooted in the knowledg of Christ when afflictions or reproches come it shakes down that hold which they seemed to have of Christ. Secondly the next cause may proceed from the evill example of men which by their insinuation may draw their affections away and carry them from that love that they had towards God therefore take heed to the insinuation of wickedmen they will first labour to know the desire of your heart and then they will fit themselves accordingly to deceive you and besides the devill workes effectually by them Thirdly the last cause may proceed from this that he is removed from under a powerfull ministery which formerly he lived under unto a carelesse shepheard or at least an unprofitable one hereupon he may grow remisse and cold in the duties of Religion but neverthelesse although this ariseth from men yet the cause is in themselves for what is the reason that they fal but because they find spirituall things dead in them and an in-lacke of grace Therfore I beseech you take heed of falling away for if a man should runne in the wayes of holinesse and catch heat that is bee enlightned and then sit downe in a consumption of grace or fall sicke of the love of the world surely it is a fearefull sinne therefore let this teach every man to take heed to his standing First for those that doe stand let them take heed that nothing take away their hold whether it be profit pleasure or delight these the divell will use as instruments to beguile you but take heed that you bee not deceived by them Secondly for those that have fallen unto earthly mindednesse let them learne with Philadelphia to repent and to doe their first workes that is let them labour to get out of this condition Thirdly for those that have not yet tasted of the sweetnesse of Christ let them here learne to be ashamed of themselves because they have neglected so great salvation and those that have had the meanes of grace a long time preacht unto them in the evidence of the Spirit and yet have not beene renewed that is have not left their swinish disposition may here be ashamed But it is a hard matter to perswade the world of the truth of this point the Ministers may speake and perswade but it is God that must change the heart and make the man willing to have his corruptions mortified We speake but to two sorts of people young men and old First young men when they are perswaded to forsake the world they reply It stands not with their youth to set upon this worke they are not able or at least not willing to leave their pleasure Secondly old men when they are perswaded to forsake the world reply also and say They have been instructed have made choyce of this and therefore arenow unwilling to repent of their earthly mindednesse lest they should be reputed remisse and weake in their judgements therfore now they will not change their estates which they have lived so long in But howsoever it is hard for a man to draw men out of their swinish condition yet it is an easier worke if God will be the instructer if hee doe put his Spirit into the heart it will easily expell the workes of the divell those strong holds that Satan hath in the heart Now the reasons that make men minde earthly things to sticke so fast unto them are these First because earthly things are present To this may bee rereplyed It is true earthly things are not at all to come for that which we have is present those things of the world which wee enjoy and have in possession are present as riches honour and the like yet there are other things that are present which are of a higher nature which we ought to set our hearts upon if we will be lead by presents for Joy in the holy Ghost is present and Justification is present and Regeneration is present Remission of sinnes is present Reconciliation is present and you will say that these are farre better than the things of this world But say that these were not present but to come yet we account it a part of wisdome to part with a thing present that is of smal account for hope of a better afterwards who is there that will not part with a smal thing present upon condition of enjoying of a greater afterwards the world and the things of the world are nothing in comparison of grace and salvation therefore what if thou forsake all these things upon condition you shall get eternall life for them hereafter For this is the difference betweene reason and sense Nature is carried away by sense it delights in that which it feeles now sense is present but reason goes according to judgement and rests upon hope therefore let the children of God use their spirituall reason in the forbearing of present worldly delights in hope of enjoying of better things and take heed of sense bee not led away by it for it is usually a great meanes to draw our heart and affections from grace to earthly things Luk. 15. 23. the rich glutton when hee was in torment had this answer from abraham Sonne remember that thou in thy life time hadst thy pleasure that is thou hadst it then when it was not a time for pleasure thou wast led away by sense and now thou must be punished The Apostle Iam. 5. 5. pronounceth a woe upon rich men because you received your consolation here that is youhave received plesure in a wroÌ„g place for the earth is no place for true pleasure therefore you have received your consolation you can expect no other pleasure herafter for you have sought true content where it is not therfore woe unto you A man that minds earthly things is like a man that hath a great graspe which cannot hold any thing more except he let fall that which he hath earthly minded men they
thinke they doe nothing in the getting of them but what they deserve and that they are worthy their labour and paynes To this I answer Let men looke unto this that they be not deceived in them and compare them with the Scriptures for if you judge of things as the Scripture doth it will appeare that the reason is false but if you doe not although they bee vanity yet they will deceive you whatsoever you esteeme of them for the truth is that there is nothing in them but vexation of spirit you shall finde great inticements and much evill in them besides they will fill your hands full of much evill and bloud that is they will give thee no true Joy for what joy hath the murtherer of his murther Now the reason wherefore they cannot give true Joy is because they are under the faculty of joy As the eye is weary quickly with looking on a small print but let the print bee sutable unto it then it will delight in it so it is with the facultie of joy if there were no wearinesse brought to it by them then men would not be weary in the acquiring of them but wee see there is such an awkwardnesse in the mindes of men for the getting of them that it weares the minde but satisfies it not Ier. 9. 23. saith the Prophet Let not the wise man glorie in his wisdome nor the strong man in his strength nor the rich man in his riches that is hee hath no cause to glory in any outward thing because it is the Lord that sheweth judgement and can dissolve any creature to nothing but if he will glory let him glory that hee knowes God for the true knowledge of God bringeth true Comfort and Joy But it is not so with the creatures for there is no creature can bring good or doe good or evill without God I say no creature can bring comfort unto a creature without God for God if hee is the sustainer of all creatures so likewise he is the Author of all But if wee come to spirituall comfort God doth not communicate it unto any creature no creature hath part of it The creature nourisheth us not simply as it is a creature but it becomes nourishable by reason of that which is put unto it as the fire brings light and heat heat is the matter of the fire light is but a thing or quality that depends upon it so the matter of every comfort is God and of all things in the world though the instruments that doe convey this comfort bee a creature therefore you may have the huske when you want the kernell that is you may have these outward things and yet want the sweetnesse of them And this is when God turnes away his face from a man in the creatures then the comfort in the creature is gone and therefore David prayed Turne not thy face away from thy servant that is take not away my comfort All mens comforts stand in Gods face let a man bee never so rich let him have wife and children lands and possessions give him what outward things you will and what joy and comfort is in them if Gods face be turned away Ahab is rich enough and Haman hath a wife and children and yet what comfort and joy had they in them It is not the creature that can yeeld true comfort but it is the All-sufficiencie that is in God and from him derived unto them As for example Take a man that is in despaire tel him of the world make large promises unto him in this kinde none of all these will comfort him they are so farre from ministring comfort that they adde unto his sorrow especially if his griâ—fe be for a matter of sinne but tell him of God and his sufficiencie of Christ and of Justification and Remission of sinnes then hee will beginne to have some joy in God And as the presence of God is now most comfortable so in hell the knowledge of God and his presence shall bee their greatest torments Therefore let my advice be unto you that which the Prophet DAvid gives in the like case Psalm 62. 23. Trust not in oppression and if riches increase set not your hearts upon them that is set them not so upon them as to place your happinesse in them The Use then may serve for the just reproofe of all earthly minded men and for exhortation unto all to leave their earthly mindednesse Let us all therefore labour to deprive our selves of all inordinate desire of them especially it concernes those that abound in them to keepe a strong watch about their hearts lest this viper lay hold upon them for as it is a hard thing to keepe a cup that is full without spilling so it will be a hard worke for those that have their Closets full of earthly things not to have their hearts taken up with them and therefore our Saviour saith It is a hard thing for a rich man to enter into the kingdome of God What is the reason of this because it is hard to have abundance of outward things and not to put trust in them and what is said of riches may bee said of any other outward thing whatsoever whether it be pleasure or honour for these all worke the heart of a waxie disposition to evill so as it will take any impression it will be ready to receive into the soule any sinne or imbrace any object and carry the impression of it unto action Now what should move us to morifie these earthly members The first motive is because if wee doe not moritifie them the Divell will ensnare us by these earthly members though we seeme not to be within his power As a dogge that hath broken away from his keeper yet going with his chaine he will the more easily bee taken so these earthly members are as a chaine whereby the devill layes hold on us therefore if you would not be taken by Satan then mortifie these earthly members The second Motive to move us to mortifie these earthly members is because one earthly member or the reigning of one sinne in us tyes us fast from God and biâ—des us fast to the devill now what matters it whether a man bee tyed with one chaine or twenty chaines if he be tyed fast so what matters it whether he be yed with one sinne or many sinnes if one keeps him from God For as one grace truly wrought by the Spirit makes a man righteous so one raging sinne makes a man unrighteous Men thinke that they may retaine some sinne and yet be righteous but I say if thy heart be set upon any earthly thing if it be but an immoderate care for these earthly things or if it bee but feare of such or such a man which may seeme to be but a small thing that tyes thee from God I say if you looke unto such a man if a matter of
Conscience come before thee and thou dare not doe justice for feare of him but will in this case rather breake with God it is a signe that there is no true grace in thee thou art as yet earthly minded but if thou bee heavenly minded thou wilt set thy resolution thus This thing I know to be just and right it is a matter of Conscience though all the men in the world should be angry with me yet I will doe it And therefore our Saviour saith Except hee deny himselfe he cannot be my Disciple Luk. 9. 23. that is if hee cast off all selfe-love of these outward things so as he will not set his heart immoderately upon them But it is now farre otherwise with men they will doe as other men doe like the Planets they will turne euery way and therefore it is impossible but Satan should catch these men because they love to play with his bait deceive not thy selfe if thou forsake some and doe not forsake all thou art as yet not heavenly minded For a man may not be altogether covetous and yet not renewed hee may not gripe so fast after the world as another and yet not bee depending upon God such an one is but an earthly minded man so a man may be religious a while and hee may deny himselfe either some sinne or else the company of wicked men and yet when he comes but unto this that hee must deny himselfe in all his pleasures here he stands at a stay Gods grace and salvation and he parts hee will not buy it at so deare a rate as to lose his pleasure in these outward things But you will say unto me How shall we doe to get this loathing of earthly things Therefore for the better helping of you unto this worke we will now come downeto consider some meanes by which you may obtaine it First if you would get a loathing of earthly things the first meanes is to get a sound Humiliation For what is the reason men doe so minde earthly things and why they doe not place heavenly things before but because they have not felt the bitternesse of sinne Now the true ground of Humiliation is the hating of sinne out of love unto God but men turne it another way they make another ground of Humiliation For first it may bee they are humble because the feare of judgement that is present or one that is likely to ensue but not for sinne as it is displeasing to God their heart it may bee is broken but it is not made better Secondly it may be they are humbled because of some generall losse of outward things or of some generall judgement that is befallen the land or it may be a particular losse of credit or the like but not for any particular sinne Thirdly it may be there was a deeper ground the persons of some men that were rich but now are fallen and therefore because their hopes depended upon this man and now being unable to helpe them they are dejected But this is a false Humiliation for true Humiliation consisteth in an abstaining from sinne because it is displeasing unto God and a raising up of the heart by Faithin Christ to beleeve the promises both of Justification and Remission of sinnes and then from hence flowes a loathing of sinne Secondly if you would get a loathing of earthly things you must remember the royaltie of the spirituall things what the excellencie of them is they farre suâ—passe all the things in the world Grace hath the greatest power in it it is able to quench fire to stop the mouthes of Lions Heb. 11. 34. Now if men did but beleeve that there were such a power in Grace they would never bee brought to minde earthly things therefore labour to ground your selves in the true knowledge of God get good arguments in your selves of the preciousnesse of heavenly things for if a man be not thus grounded but shall see greater arguments to the contrary hee will presently beginne to suspect that spirituall things are not the best Now when a Christian is thus grounded hee is able to discerne things of a contrary nature therefore bring them unto the triall and the more you try spirituall things by a sanctified judgement the more excellent they will appeare but if they be not spirituall things the more you looke upon them the baser they seeme to be Thirdly if you would get a loathing of earthly things then labour to keepe a constant and diligent watch over your hearts for when a man sets his heart and mind upon earthly things they will worke carelesnesse and remisnesse of better things it so possesseth his heart with feare that hee altogether neglecteth spirituall things it will make thee carelesse in prayer and other holy duties Take heede therefore of filling thy heart with earthly things for it will take away the rellish of spirituall things and if once the sweetnesse of them be gone thou wilt make small account of them Take heed of too much pleasure for then you will neglect prayer in private and take heed of abundance of riches for they haue a drawing power in them And here what Christ spake unto the Church of Smyrna Rev. 3. 8 9. I know thou art rich c. may be said unto you I know you are rich by the great labour ye take after the riches men take much paines forthe getting and keeping of earthly things then how much more should they labour to get and keepe spirituall things labour to keepe your hearts in tune labour to keepe a rellish of spirituall things in your hearts and expell whatsoever is contrary unto it Take heed of immoderate love of riches pleasure or honour take heed that you incroach not upon the Sabbath set that apart for the inriching of your soules I speake not this because I would have you carelesse in your places and callings but I would have you cast off all unnecessary occasions and businesses which you draw upon your selves by reason whereof ye neglect better things It now remaines that I give you some meanes to get heavenly mindednesse The first meanes if you would get heavenly mindednesse is this you must labour to get Faith for the more Faith thou hast the more thou art in heaven Faith overcomes the world which sets upon us two wayes first by promising things that are good secondly by threatning that which is evill Now Faith overcomes both these For First the world tels thee that if thou wilt be earthly minded thou shalt get respect and credit thou shalt get an Inheritance thou shalt be a King but Faith tels thee that if thou wilt be heavenly minded thou shalt get credit and respect with God and his Angels and an Inheritance undefiled immortall which fadeth not away thou shalt be as a King and a Prince here in this life over the world the divell and thine owne corruptions over
because God takes special notice of all thy actions as for dogs and swine as for the actions of unregenerate men he regards them not because his glory is not engaged upon their conversation he expects nothing from them but as for you he takes a particular notice of all your actions speeches and behaviours and therefore you should be marvellous carefull over your hearts Againe looke unto secret sinnes because hee is the searcher of the heart let the feare of God set in order every faculty of your soules to keepe out every sinne every evill thought because hee takes speciall notice of it And that I may the better prevaile with you I will briefly lay downe some Motives to move you to keepe this diligent watch over your hearts The first Motive to move every Christian to continue and grow in heavenly mindednesse is this because by this meanes hee may bee able to doe every good worke 2 Tim. 3. 21. If a man therefore purge himselfe hee shall be a vessell of honour fit for every good worke that is if hee labour to rid his heart of earthly mindednesse he shall have a new life put into him whereby hee shall bee able to performe holy duties in another manner then before Now what is the reason that there is such complaint among Christians that they cannot pray and are so dull and slaggish in the performance of holy duties but because they have not rid their hearts of earthly mindednesse What is the reason that there is so much Preaching and so little practise and so much hearing and so little edifying but because men are earthly minded If they would purge themselves of this earthly mindednesse it is unpossible but that there would bee more spirituall life in them in the performance of spirituall duties Therefore if it were for no other cause but this that you may be inabled unto every good worke and holy dutie and that you may keepe in you your spirituall life feeling and moving labour to keepe thy heart cleane from sinne The second motive to move Christians to grow in heavenly mindednesse is because that by this God is honoured I say it is a glorie to God if thou keepe thy heart cleane Now what man is there that would not willingly glorifie God who stuck not to give Christ for him It is a glorie unto God when the Professors of the Word live a holy life for what is the nature of the Word but to cleanse now when it worketh not this effect in them or at least when it appeares not in them it doth detract from the excellencie of the Word The Apostle layes downe the nature of a true Christian Iam. 1. 21. Pure Religion is this to keepe ones selfe unspotted of the world that is a spotlesse life is that which best beseemes a Christian man that takes upon him the profession of the Gospel and that which brings much glorie unto God is a blamelesse conversation and to this end the Apostle exhorts Let saith he your Conversation be without covetousnesse Heb. 13. 5. as if hee should say an unsatiable desire doth detract from the glorie of God therefore let this move men to be heavenly minded The third Motive to move every Christian to grow in heavenly mindednesse is because hee may prevaile with God in prayer Iam. 5. 16. the Apostle saith that The prayer of a faithfull man availeth much if it bee fervent that is it hath a great force with God for a blessing Now this should bee a marvellous encouragement to keepe the heart cleane in regard of the great necessitie that the Church hath of our prayers and therefore if we would not for ourselves prevaile with God yet in regard of the great need that the Church stands in at this present we should be moved to doe this duty But you will say that wee are but few or that I am but one and how can we be able to prevaile thus with God To this I answer Grant that you be but a few yet a few may doe much good Ezek. 22. 30. speaking of the destruction of Jerusalem I sought saith the Lord for a man to stand in the gappe and there was none Hee speakes there in the singular number if there had beene but one that is but a few they might have prevailed much with God so I say unto you though we be but a few yet if wee keepe our hearts pure wee may doe much with God nay though thou bee but a particular person thou maist prevaile much with God as Moses did for the Children of Israel when a damme is new broken the casting in of a little dirt will hinder the course of water but if it be not holpen in time it will not easily be stopt â—o in time a few may prevent a Judgement nay such a Jâ—dgement as otherwise may destroy a whole land if the heart bee truly sanctified it hath a great force with God Againe a man that would pray if he doe not speake but many times he is forced to send forth sighes and grones unto God this is of great power with God but if hee powre out his heart in voyce it hath a greater force and therefore the Wise-man saith that the words of the righteous are precious that is of great worth with God and therefore let this move men to be heavenly minded HOW TO MORTIFIE FORNICATION Colossians 3. 1. Mortifie therefore your members which are upon the earth Fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is Idolatry HAving handled in generall the Doctrine of Mortification according to the Method of the Apostle I am now come to descend to the considering of particulars as they are laid downe in my Text and would speak of them in the order as they are ranked by the holy Spirit but that the affinity and neerenesse betwixt three of these sinnes namely Fornication Uncleannesse and evill Concupiscence makes me to confound them and promiscuously to mingle them together Let us therefore consider first of the nature of every of these sinnes particularly by themselves and afterward make some use and application to our selves of them altogether The Doctrine that arises in generall from these words is That All Vncleannesse is a thing God would have mortified and quite destroyed out of the hearts that hee would dwell in All filthinesse and uncleannesse is a member of the old man now in such as Christ dwels in the old man is crucified he is dead with Christ now hee that is dead with him is freed from him and againe he that is in the second Adam hath power to mortifie the members of the old man All Gods children must be purified and cleansed from all pollution as the Apostle expressely commands us Ephes. 5. 1. Be ye followers of God as deare children that is be ye like unto God your Father as children resemble their naturall fathers now God is
pure and holy therefore must ye bee so also and then it followes vers 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you as becommeth Saints that is let all such filthinesse be so farre from you as never any mention be made of it amongst you if it should by chance enter into your thoughts be sure to kill it there let it not come no farther never to the naming of it As it becommeth Saints that is holy ones Gods children and peculiar people it were unbecomming and a great shame to them to be uncleane to be unlike God their Father who is holy In like manner hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7. 1. that is Let us purifie our harts from the corruption of lust and concupiscence which is therein striving to make perfect our holinesse in the feare of the Lord and so more fully also in 1 Thes. 4. 3 4 5. he sets downe the particular uncleannesses should be abstained from and mentions two of the very same spoken of in my Text namely Fornication and lust of concupiscence the words are for they are worthy your marking This is the will of God even your sanctification that you should abstaine from fornication that every one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence c. and therfore we ought to mâ—rtifie and destroy all the filthinesse that is in our hearts if wee would bee accounted Gods children and have his Spirit to dwell in vs. But that for the generall we come to particulars and will speake of the first sinne that is named in the Text Fornication whence the poynt of Doctrine is this That Fornication is one of the sins that are here to be mortified Fornication is a sinne betweene two single persons and in that it differs from Adultery and although it be not altogether so haynous as Adultery because by it the Covenant of God is not violated as by the other spoken of Prov. 2. 17. neither finde wee the punishment absolutely to bee death yet it is a grievous sinne and to bee feared in that it subjects those men that are guilty of it to the curse of God and damnation for the Apostle saith 1 Cor. 6. 9. No fornicator shall enter into the kingdome of heaven It deprives a man of happinesse banishes him out of Gods kingdome into the dominion of the Devill and territories of hell never to bee exempted from the intolerable torments of Gods eternal vengeance But to lay open the haynousnesse of this sinne wee will consider these foure things First the sinfulnesse Secondly the punishment Thirdly the danger Fourthly the deceitfulnesse of it First the sinfulnesse of this sinne of Fornication appeares first in great contrariety that it hath with Gods Spirit more than all other sinnes Betwixt Gods Spirit and every sinne there is a certaine contrariety and repugnancy as in nature we know there is betwixt heat and cold now in all contraries an intense degree is more repugnant than a remisse as an intense heat is more contrary than an heat in a lesse degree so it is with Gods Spirit and this sinne they are contrary in an intense degree and therefore most repugnant unto for the Spirit delights in holinesse and this sinne in nothing but filthinesse that is pure and undefiled but this hath a great deformity in it and therefore consequently must needs bee odious in his eyes Besides this is contrary to our calling as the Apostle saith 1 Thes. 4. 7. For God hath not called us unto uncleannesse but unto holinesse Againe it causes a great elongation from God it makes a strangenesse betwixt God and us all sinne is an aversion from God it turnes a man quite away from him but this sinne more than any other it is more delighted in wee have a greater delight in the acting of this sinne than in any other and therefore it is a most grievous sinne Furthermore the greatnesse of this sinne appeares in that it is commonly a punishment of other sinnes according to that of the Apostle Rom. 1. 21. and 24. compared together where he saith Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations c. wherefore God also gave them up to uncleannesse through the lusts of their owne hearts to dishonor their owne bodies betweene themselves To the same purpose is that of the Preacher Eccles. 7. 26. where speaking of the entising woman whose heart is snares and nets c. hee saith Who so pleaseth God shall escape from her but the sinner shall be taken by her that is whosoever committeth sinne shall in this be punished that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman So also Prov. 22. 14. The mouth of strangewomen is a deepe pit he that is abhorred of the Lord shall fall therein Now all sinne of this kind and consequently sinners are abhorred of the Lord and therfore hee will punish them in letting them tumble into this deepe pit of strange women here and hereafter without repentance into the bottomlesse pit of everlasting destruction As long as the Lord lookes for any fruit of any man hee keepes him from this pit but such as notwithstanding all his watering pruning and dressing will bring forth no fruit with those the Lord is angry they shall fall into it Now as in a ladder or any thing that hath steps to ascend and descend by that stayer unto which another leads must needs be higher than the rest so in sinne that sinne unto which other lead as to a punishment must needs bee greater and of an higher nature than the other and therefore this sinne is a most grievous sinne Besides the haynousnesse of this sinne appeares because it layes wast the Conscience more than other sinne it quite breakes the peace thereof nay it smothers and quenches grace The Schoolemen call other sinnes habitudinem sensus a dulling of the senses but this an extinction of grace other sinnes blunt grace and take off the edge but this doth as it were quite extinguish it It makes a gap in the heart so that good cattell good thoughts and the motions of the Spirit may runne out and evill cattell noysome lusts and corrupt cogitations may enter in to possesse and dwell there and therefore it is a grievous sinne Lastly the greatnesse of this sinne appeares because it delights the body more than any other sinne doth and therefore the Apostle in 1 Cor. 6. draweth most of his arguments to disswade the Corinthians from the sinne of Fornication from the glory and honour of our bodies as that the bodie is not for fornication but for the Lord vers 13. And that our bodies are members of
wee cannot finish that course which God hath prescribed unto us Now there is a three-fold necessity First there is a necessity of expedience as if a man hath a journey to goe T is true hee may goe on foote yet hee may desire an horse to ride because it will be more expedient for him so you may desire with a remisse desire so much as is expedient for your vocation and calling Secondly there is a necessity in respect of your condition and place as men in higher ranke and calling neede more then men of an inferiour degree to maintaine their place and dignity so they may desire to have more then they so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed Thirdly there is a necessity of refreshment and you may desire as much as is needfull for your necessary refreshment as much as hospitality requires so that you doe not goe beyond it And in these three respects you may desire God to give you as much as shall be expedient for you because it is no more then nature requires Now besides this desire of things necessary there is a desire of superfluity and excesse this desire proceedes not from nature but from lust because that wee defire such wealth and to raise our estates that we may bestowe it on our lusts The end of this desire is onely to satisfie our lusts and pleasure that like the rich glutton Luke 16. Wee might be well clad and fare deliciously every day Many mens lives are nothing but playing and eating and eating and playing and are led alwayes in this circle To desire wealth to this or any other superfluous end is very sinfull and it must needs be so for these reasons First because mans life stands not in abundance of excesse Therefore in Luke 12. 13. 14. 15. When as a certaine man spake to Christ to speake to his brother to divide the inheritance with him He said unto him Man who made me a Iudge or a divider over you and then bad the company beware of Covetousnesse because that a mans life consisteth not in the aboundance of the things that he possesseth That is though you have never so much wealth yet yee shall not live the longer for it Your life consists not in it no more doth youâ— comfort for they will but please the sight of your eyes they will not make you more happy then you are Seeke not therefore superfluity for your life consists not in aboundance Hee is but a foole that thinkes that these things will make him happy that these will make him rich all that are not rich in God are poore and if they thinke themselves happy and rich in these things they are but fooles Secondly the desire of superfluity is sinfull because it proceedes from an evill roote but this desire proceedes from an evill roote and a bitter that is from lust It comes not from Gods Spirit which bids every man to be contented with food and rayment nor yet from nature which seekes not superfluities therefore proceeding from lust it must needs be sinfull Thirdly what you may not pray for that you may not desire nor seeke afâ—er But wee may not pray for superfluities Pro. 30. 8. Give me neither povertie nor riches feede mee with foode convenient for mee not wiâ—h superfluities c. And in the Lords prayer wee are taught not to pray for superfluities Give us this day our dayly bread that is as much as is necessary for us and no more therefore wee may not desire it The seeking of more then is necessary doth hinder us as a show that is too bigge is as unfit to trauaile as well as one that is too little Fourthly it is dangerous for it doth choake the word and drowne men in perdition Therefore it is Agurs prayer Pro. 30. 8. 9. Give mee neither povertie nor Riches feede mee with food convenient for mee least I bee full and denie thee and say who is the Lord. Fulnesse and excesse is alwayes dangerous Full tables doe cause surfets full cups make a strong braine giddie The strongest Saints have beene shaken with prosperitie and excesse as David Ezcchias Salomon they sinned by reason of excesse in outward things It is dangerous to be rich Therefore it is Davids counsaile Psal 62. 10. Ifriches increase set not your hearts upon them A rich man cannot enter into the Kingdome of heaven it is easier for a Cammell to goe through the eye of a needle then for him to enter into heaven For if a man be Rich it is a thousand to one but that hee trusteth in his riches and it is impossible that he who trusteth in his riches shall enter into heaven Lastly to desire superfluitie must needes bee sinnefull because that wee have an expresse command to the contrary 1. Tim. 8. If wee have foode and raiment let us therewith bee content this is the bounds which God hath set us wee must not goe beyond it If that it were lawfull for any man to have and to desire aboundance then it were lawfull for Kings yet God hath set limits to them Deut. 17. 17 Hee shall not multiply horses nor wives to himselfe that his heart turne not away neither shall hee greatly multiplie to himselfe silver and gold that his heart bee not lifted up above his brethren God hath set us downe limits and bounds how farre we shall goe therefore to passe beyond them is sinnefull but wee passe beyond them when we desire superfluities therefore the desire of superfluitie is sinfull But may not a man use his calling to increase his Wealth I answere that th' end of mens callings are not to gather riches if men make this their end it is a wrong end but th' end of our calling is to serve God and men the ground hereof is this Every man is a member of the common Wealth every man hath some gifts or other which may not lye idle every man hath some Talents and must use them to his masters advantage and how can that be except ye doe good to men Every one is a servant to Christ and must doe Gods work no man is free every one is Christs servant and must be diligent to serve Christ and to doe good to men Hee that hath an office must bee diligent and attend it every man must attend his calling and be diligent in it If riches come in by your callings that is the wages not th' end of our callings for that lookes onely to God we must not make gaine th' end of our callings There are many that make gaine their godlinesse and th' end of their callings Some preach only for gaine others use other callings onely for gaine but if any man will makegaine th' end of his calling though he may conceale and hide his end from men yet let him bee sure that hee shall answere God the