been ensnared and captivated and ruined Soul and Body for ever This hath been the undoing of thousands and hath made them a grief to their Father and a shame to her that bore them Christians are out of Gods way and consequently out of Gods Protection while they are in such bad Company fall they may and that foully too And many a Young Maiden or Young Woman more innocently minded by the temptations and continued solicitations of lewd Persons whose Company they delighted in have been robbed of Modesty and Chastity at once And when once they have transgress'd they have thought there was no other way of saving their Credit but by multiplying their Whoredoms in a promiscuous Concubitus whereby they think to hide their shame from the World as if they had not sinned after the way of an Adulterous Woman that wipeth her mouth and saith I have done none ill And thus it comes to pass that those who at first had some modesty in sinning and sense of shame in so doing and were fain as it were to offer Violence to their bashfulness yet in time come to grow bold in sin and from being tempted fall to tempting and soliciting others and make a trade of sin sinning their souls into desparation or an utter hardness and impenitency of Heart Improve all the Ordinances of God to this end to the Mortification of your Lusts I shall begin with Baptism You know we are all born in sin polluted and unclean as Job 25 4. How can he be clean that is born of a Woman Ch. 14. 4. Who can bring a clean thing out of an unclean But Baptism is an Ordinance for washing and cleansing us Souls and Bodies from this natural pollution and defilement by sin Christ is said Eph. 5. 26. to cleanse his Church by the washing of Water c. that is by Baptism and the Blood of Jesus Christ which cleanseth from all sin St. John 1 Ep. 7 vers latter part of the Verse As Water applyed to the Body is of a cleanâ—sing nature to wash away Spots and Stains so the Blood of Christ signified by the Water in Baptism this Blood of Christ in its spiritual and gracious Effects is of great power and efficacy for cleansing the Soul â—rom Sin And if Naamans washing in Jorâ—dan because it was Gods own Command was blessed to the curing and cleansing him from his Leprosie how much more â—hall the Blood of Christ the eternal Son of God and as Zech. 13. 1. the Fountain openâ—d for sin and uncleanness who through the â—ternal Spirit offered himself without spot to God I say this Blood of Christ through the Power of God working with it in his Ordinance purge our Hearts and Consciences from dead works to serve the living God Heb. 9. 14. and that Service out of a pure Heart Then there is as hath been shewed a power in Baptism towards the washing away of sin and cleansing the Soul from sin 1. To washing away the Guilt or Stain that Sin leaves behind it upon the Soul even for a long time after the Commission of it Acts 2. 38. Repent and be Baptizeâ— every one of you in the Name of Jesus Christ for the Remission of sins Now whensoever any true Penitent labours under the sensâ— of his sins past and finds the guilt lyâ— heavy upon his Conscience or his paâ— sins returning upon him though he be dilâ—gent in the use of the means of Grace anâ— walk with God rather better than before let him know it is a sign that his past siâ— of this kind remain unpardoned anâ— that there yet lacks that particular Râ—pentance and humiliation for those sinâ— though they were committed a lonâ—time ago and sueing out Pardon througâ— the Blood of Christ and the Improvement of our Baptism to that â—ffect whicâ— is Gods Ordinance for washing away of siâ— as Acts 22. 16. said to Paul Arise aâ— be baptized and wash away thy sins Baptism signifying and sealing the Pardon of their sins to those that truly repent Every Ordinance of God hath a greater blessing working along with it than every thing that is not an Ordinance Mr. Calvin excellently improves this Notion in his Institutions in the Part de Baptismo S. 3. Quocunque Baptizemur tempore nos semel in omnem vitam ablui purgari Itaque quoties lapsi fuerimus repetenda erit Baptismi memoria Puritas enim Christi meo oblata est jis tantam qui sub peccatis suis fatigati desolati gemunt ne in desperationem ruant To remember the washing away our sins Now the efficacy of Baptism is not to be tied only to Baptism to keep us from despair for sin in troubles of Conscience in the very instant of Baptism but may be of force afterwards At what time soever a Sinner repenteth of his sins in general and after of any sin in particular that he should find his sins done away through the Blood of Christ and the comfortable sense of Gods Mercy pardoning him sealed unto him in Baptism conditionally upon his Repentance Pardon being conjoyned with Repentance as Acts 3. 19. Repent that your sins may be bloted out with Luke 24. 47. So that the Blood of Christ with Peacâ— and Pardon by it is never applyed to anâ— in their sin but upon their Repentancâ— and Purification from Sin And so as to the power in Baptism tâ— cleanse from the filth of Sin This may bâ— of some force and use afterwards noâ— only monitory to us that as we were washed in Baptism which we know is an Ordinance for cleansing from sin so wâ— should keep our selves Souls and Bodies pure and clean and not return again witâ— the Dog to his Vomit or the Sow that iâ— washed to the wallowing in the mire but thaâ— also afterwards when we come to yearâ— of Discretion by Faith to lay hold oâ— the inward and spiritual Grace of Baptism that we may then find our Soulâ— sanctified and cleansed by the washing oâ— Water or the mystical washing away oâ— Sin of unclean to be made clean and purâ— from the spots and filth of the Flesh This Improvement of Baptism is to be made especially in the Interim between Baptism and that Age that is fit for admission to the Lords Supper Those thaâ— are troubled with youthful lusts thaâ— they may find some Power from this Ordinance for certainly there is a power in every Ordinance and help against this sin a great Power and effectual that cleanseth from natural pollution and this is done in those lusts that shall die after Baptism in a state of Salvation and so clean and holy who are born unclean Because that our natural inclinations are so strong to this Sin therefore it is that our lives are so much stained with it And if Baptism doth cleanse our Natures as when the inward Grace accompanies the outward Sign it certainly doth the efficacy of Baptism must needs be great and the benefit of it being great we must in
all humility seek it of God and in Faith expect it and depend upon God for it Next Ordinance to be improved is the Sacrament of the Lords Supper where we may get some help also against this sin against the guilt of this sin in that Christs Blood was shed for the Remission of sin and so he is said to bear our sin on his own Body on the Tree and Christ dyed for our sins the Lamb of God that taketh away the sins of the world St. John 1. 29. and putting away sin by the sacrifice of himself Christs Death being considered in that Ordinance as an Atonement for Sin Against the Power of Sin you know the Sacrament is a strengthning Ordinance according to that My Flesh is Meat iâ—deed and my Blood is Drink indeed that iâ— Christs Body and Blood being receiveâ— spiritually the taking Christ in his Offices of Prophet Priest and King is â— real nourishment for our Souls spiritâ—al Beings requiring spiritual Food â— Meat and Drink is for our Bodies Eating and drinking is for strengthning thâ— Body and so this spiritual food is hearty food of good nourishment of greaâ— strength I can do â—ll things through Chrisâ— strengthning me saith St. Paul Philip. 4. 13 And in this Ordinance Christ strengtheneth here especially If our Lusts bâ— strong and powerful so be it they havâ— not the Dominion over us for then wâ— are not fit for this Ordinance if we comâ— with unmortified reigning lusts lo herâ— is one that is stronger and is able to binâ— these lusts to overmaster them and keeâ— them under in subjection And thus maâ— a Soul plead with God at this Ordinance or as the Leper Mat. 8. 2. Lord if thoâ— wilt thou canst make me clean and he said I wilâ— be thou clean Lord speak to my Soul thaâ— powerful word and I shall be clean Thoâ— that commandest the tempestuous Winds and they cease the troubled Sea and Water that cast up mire and dirt and they rest command my unruly lusts and they shall be still and not send forth their filthy and polluted imaginations thoughts words or actions to defile my Soul and Body And as we receive Christs Body pure from Sin by an immaculate Conversion that so our sinful Souls and Bodies may be washed and made clean by his Body as â—t was given for our sins and through his most precious Blood and our Bodies continue pure and undefiled Members of Christ and not be made the Members of an Harlot One thing too should not be forgotten that if you have formerly come to this Holy Sacrament with your Lusts and so polluted this Ordinance and defiled the Body and Blood of Christ and made them vile by taking them into your â—ile Bodies unclean loathsome and abominable be sure your Soul be humbled for that and perhaps you will find your Lusts stir before the Sacrament to put you in mind of it and call you to this Humiliation for polluting former Sacraments that nothing may remain to corrupt or hinder the efficacy of the present Sacrament One thing more also in Ministers especially may provoke God to leave them to sins or temptations of this kind when they allow a mix'd Communion of the clean and the unclean not only in the Church but in this Ordinanceâ— A corruption and depravation in the scandalous neglect of Discipline at present which the Holy God disalloweth of anâ— complaineth that his Priests had profancâ— the holy things putting no difference between the holy and the profane the cleaâ— and the unclean Ezek. 22. 26. 1 Cor. 5. 1 â— and the Rubrick before the Communion condemning this practice c. Another Ordinance to be improved iâ— the Word You know the Word is powerful and as in the 119th Psalm v. 9 Wherewithall shall a young man cleanse hiâ— way by taking heed thereto according to thâ— Word Youthful Lusts they are called aâ— if that Age above and beyond all otherâ— were most in danger by these lusts and therefore a Young Man hath great need to cleanse his way to walk in clean paths And how must this be done it is said by taking heed by a due care to walk according to the Word of God Psal 19 8 9. The Commandment of the Lord is pure and the fear of the Lord is clean clean iâ— its effects cleansing the Soul from sin John 15. 3. Now are ye clean through the Word which I have spoken unto you When you hear the Word of God preached for Mortification of Lust Purity of Heart â—r the like take diligent heed to that word especially for that is a proper Word a suitable word for your Soul And â—f your own Parish Minister do not preach â—pon such subjects or very little and â—ery seldom preach against this reigning â—n if you hear upon enquiry of Texts of â—ny other Minister that preacheth near â—ou on this point go hear him for one Lords day or two for God works most with the Word preached and that Word which is preached is most proper powâ—rful too when it touches your conditiâ—n most and comes home to your beloâ—ed Lust Besides this there is another way of â—mproving the Word of God to very â—reat Advantage and that by treasuring â—p such places of Scripture as suit most â—ith the case of your Soul as in this partiâ—lar such places of Scripture Psal 119. â— Wherewithal shall a young man or maid â—eanse his way c. and 2 Tim. 2. 22. Flee so youthful lusts but follow righteousness â—ith charity with them that call on the Lord â—t of a pure heart Coloss 3. 5 6. Mortifie â—erefore your Members which are upon Earth â—ornication Vncleanness inordinate affectiâ— evil concupisence c. For which things sake the Wrath of God cometh on the Chiâ—dren of Disobedience But Mat. 5. 8. Bleâ—sed are the pure in Heart for they shall sâ— God And 1 Ep. of St. John 3. 3. Eveâ— one that hath this hope in him purifieth himseâ— even as he is pure Create in me a clean Heaâ— O God c. Ps 51. 10. Lord if thou wiâ— thou canst make me clean with Ezek. 37. 3â— Then shall ye remember your own evil wâ— and your doings which were not good and shâ— loath your selves in your own sight for yoâ— Iniquities and for your Abominations â— bring you to Repentance These and the like places of Scripturâ— being often Repeated in your Mind eveâ— day or in the time of Temptation wâ— be of great use to charm your Lusts aâ— lay them asleep to cleanse the young Mâ— way If the Devil at the rehearsal â— some words serviceable to the black Aâ— Charms people how much rather do yâ— think that the Holy Spirit will work wâ— the Word inspired by him And wâ— should it not be as powerfully and effecâ—ally as the Devil doth in his Charâ— Works if you be as much devoted God and as skilful in the word of Riâ—teousness as they are in the Devils Aâ— and devoted unto him But if we
my knowledge he hath carried himself soberly modestly piously and indeed every way commendably In my Testimonials for Holy Orders a little while after Utpote qui ex ante-actâ vitâ magnam nobis spem praebuerit Ecclesiae Reipublicae utilem fore imo pene necessarium The two last Ministers of Sussex whom I served when a Curate Mr. J Dn. of Ch. and Mr. Bor. of Tw gave me this Testimony under their hands May 10. 1689. That Mr. R. C. whom we have been acquainted with these three Years is a Person exemplary and unblamable in his Life and Convâ—rsation Orthodox in his Faith c. My Conscience also bearing me witness in the Holy Ghost Rom. 9. 1. which is as Mille Testes a thousand Witnesses that as God's Grace hath ever preserved me from Whoredom and Adultery Nor do I know that my Will was ever corrupted to have once designed or intended any such thing and if I were to dye the next hour I could not accuse my self of any thing worse which I speak without any Equivocation so have I served God in my Ministry with a pure Heart a good Conscience and a Faith unfeigned 1 Tim. 1. 5. Do but judge according to Charity which thinketh no evil and is not forward to suspect the worst Speak with Charity which casteth a Mantle over others Infirmities even as Christ terms the Church his Spouse the fairest among Women Cant. ch 1. v. 8. although she hath many imperfections in her as Mr. Ager's Paraphrase on it This says he is contrary to the practice of the World who if they see a Man that professeth Religion to be filled with many excellent Virtues that be worthy of praise yet if they can with thejr curious eyes but see any imperfection in him they quickly set him upon the Stage c. They are willing to behold his stains and blemishes and to cover him with infamy and reproach but they bury all things that are comely in him in the grave of Oblivion I begg of the Reader so much candour and ingenuity as to receive this Discourse chiefly rational and argumentative with the same honest mind with which it was intended that God would bless it to the great end of doing good and make it effectual for turning many souls unto righteousness that now lye wallowing in the mire of all Filth and Uncleanness and that those who have been more lately washed clean in Baptism and through their tender years yet are undefiled may flee youthful Lusts and escape the pollutions which are in the World and be preserved pure and blameless for that inheritance which is incorruptible undefiled reserved in Heaven for them is the hearty Prayer of Theirs Thine and the Churches Servant R. C. A Discourse of Uncleanness COL III. 5. Mortifie therefore your Members which are upon the earth Fornication Uncleanness inordinate Affection evil Concupiscence and Covetousness which is Idolatry THIS Chapter begins with an Exhortation to heavenly-mindedness that the generous spirit of a Christian may be elevated beyond those terrene and sublunary enjoyments and objects of sense to the invisible things of Faith v. 1. Seek those things which are above prosecute them with might and main use all diligence by the most earnest and serious endeavours for the attainment of those things as St. Paul hath it Phil. 3. 12. following after if that I may apprehend c. or lay hold on eternal Life and pressing forward for the prize of our Calling in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our calling from above or our heavenly calling of God in Christ Jesus v. 13. In the 2d v. positively Set your Affections on the things above the things of the other World those better things that you look for hereafter according to the exceeding great and precious Promises that God hath made you in his Son Negatively and not on the things on Earth the base and mean Objects the poor pittiful things here below as not worthy of your affections of your cares and your thoughts according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies primarily the application of our minds our reason and understanding sursum sapere as in the Latine to be wise for the things above and not the things on earth The Reasons enforcing this Exhortation are drawn First From their spiritual Resurrection in conformity with Christ If ye be risen with Christ v. 1. or have felt the power of his Resurrection as Phil. 3. 10. or as Eph. 1. 19 20. the working of his mighty power which he wrought in Christ when he raised him from the dead if this power hath quickned you raised you from sin if this heavenly life and disposition be in you then let the same appear by your heavenly-mindedness 2d Argument From Christ's residence in Heaven in his state of Exaltation where Christ also sitteth on the right hand of God v. 1. in the lat part Is Christ our Head in Heaven and shall we the Members be groveling here on earth should we not rather by our heavenly minds and affections ascend up thither whither Christ is gone before to prepare a place and sitteth to keep possession for us 3d. Arg. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are dead from these things below in the 3d. v. by a death unto sin as in our Baptism renouncing and disowning the World the Flesh â—nd the Devil to live no longer according to the course of this World the Lusts of â—he Flesh or the Works of the Devil inâ—onfistent with the Christian Profession and Practice 4th Arg. From their expectation of a glorious life hereafter at Christ's second â—oming v. 4. For when Christ who is our â—ife shall appear then shall ye also appear â—ith him in glory that therefore we should â—ave our Conversation in Heaven from whence we look for that blessed Hope and he glorious appearing of the great God and our Saviour Jesus Christ Tit. 2. 13. The Apostle having enforced the positivâ— part or his Exhortation to heavenly-mindedness with these Arguments falls upoâ— a farther prosecution of the Negative Sâ— not your Affections on things on earth giâ—ing the Colossians and us with them a dâ—rection how to carry our selves towardâ— them even in a Mortification of our Members which are upon earth Fornication â— that is of our earthly and sensual Affection Mortificare or to Mortifie in English as much as mortuum facere to make deaâ— cause to dye or put to death when applied to sin it is a figurative Speech takeâ— from things which have life and probablâ— enough from the Sacrifices under the Law which were kill'd and slain by the Priest bâ—fore they were offered upon the Altar aâ—swerably to which we must kill the old maâ— of sin before we can become a Sacrifice aâ—ceptable to God by Jesus Christ Killing the Old man or the first Adaâ— as 1 Cor. 15. 45. Not in respect of tâ— Substance but the Quality the evil Dispâ—sitions the corrupt Nature descended aâ— conveighed to
is not like to hold out long against the outward Arts of Sin when it shall have let in such a Multitude of Enemies and such an Army of lusts have got possession laying close Siege to the Will and almost continually Assaulting and Importuning it to Surrender and give up its consent naturally to be sure it will yield and the Filthiness within abounding grieves the Holy Spirit and provokes him to withdraw his Supernatural Strength and leave it destitute and when Sin and Satan have beaten a Christian out of this Post and overcome the Will which is as the walls to a City the Strength and Fortification of it and its Defence then the day is its own when the walls are won the City is taken so when the Consent of the Will is come over to Sin but a step from the Will to the Deed a quick and an easie passage then for to work out Uncleanness and to fulfill the Lusts of the Flesh For though the Spirit Lusteth against the Flesh and so may disappoint it for once or twice in the sudden motions of the Will for consent as by stirring in the Conscience and awaking it at the Instant when it would have Sinn'd or by denying it opportunity or by presenting some unexpected Let or Remora in the way of Sin yet if the Will remain deliberately in its choice evil Inclination and Disposition to Sin if it can have a fit opportunity opportunity will not ever be wanting nor a Will to Sin when Temptation and Opportunity serve and when once Mens Lusts break forth they are Fruitful and Multiply to the working all Uncleanness with greediness so that unless we mortify our inward Corruption and keep the Heart right or bent of the Will against Sin we lose all Hiâ— labor hoc opus here is the difficulty in thâ— work of Mortification The next thing to be considered is Covetousness an Evil coveting after Riches for measure more than God gives us a greater portion than his Providence deals out to us in our Place and Calling and iâ— they be desired or sought after in an undue manner any way that is in consistent with our Duty to God or Man this Covetousness is tearmed Idolatry Spiritual Idolatry as you read Ezek. 14. 3. Of those that set up their Idols in their Hearts the giving that inward Worship to a Creature which is due to God by loving our Wealth more than God and Godliness fearing the loss of them more than the loss of Gods favour of Christ and of Heaven taking Riches for their chief good and comfort Setting up Wealth for their strong Mountain and Defence against evil and putting their Confidence therein or trusting in the multitude of their Riches seeking them more earnestly or serving not God but the World with all your strength But this is somewhat besides my intended discourse and hath been excellently handled as to the matter by Mr. Richard Allen in his World Conquered or Faiths Victory over the World to which I referr you against the World ¶ I come now to the general Duty contained in the words that all Uncleanness is to be mortifyed God will have the Body of this Sin destroyed and every particular Limb or Member Fornication Inordinate Affection evil Concupiscence Root and Branch none of it must remain unsubdued be stubbed up by the Roots as well as the Boughs lopped off 2 Thes 4. 7. God hath called us not to Vncleanness but to Holiness and he will have us to be clean that so we may be holy that our Bodies be not abused to Fornication because that 1 Cor. 6. 13. The Body is not for Fornication not designed by him that made it for such an use and that our Souls do not resemble the unclean Spirits that they do not enter in and dwell there but that our Souls and Bodies be preserved pure and chast Jud. 28. our inward and outward Man cleansed from all Filthiness Gal. 5. 24. and that we hate even the Garments spotted with the Flesh or Crucifie the Flesh with the Affections and the Lusts thereof The first Argument for Mortification of our Lusts is for to answer the Purity and Holiness of the Christian Religion Our Religion is pure and undefiled in respect cuse us of them Minutius Foelix p. 24. Such infamous filthiness which we do not care to hear and may much less defend As to the Jews their practice did not reach the purity of the Christian Religion Abraham had his Hagar and Issue by her as well as by Sarah his Wife Jacob had his two Wives Leah and Rachel and their handmaids Bilhah and Zilpah Gen. 30. David and Solomon had their many Wives and Concubines and no doubt but they did offend therein though it was not so plainly and undoubtedly evil as it is now in the clear light of the Gospel As to the Turks those whom they call Imailer or Religious Brothers of Love are worse than Beasts in their Lusts sparing neither Women nor Boys they take many Wives according to their Wealth and Quality and the Grand Seigniour his Seraglio full of Virgins for his own use When Malachi ch 2. 14. 15. The Lord hath been witness between thee and the Wife of thy Youth against whom thou hast dealt treacherously yet is she thy Companion and the Wife of thy Covenant and did he not make one One Woman for one Man only Eve for Adam and wherefore one that he might seek a Godly seed an Holy seed or posterity in Gods way and according to Gods Ordinance in its first Institution in Paradise and not according to the depravation and corruption of it afterwards by Poligamy I shall conclude this head with an excellent Relation out of Eusebius his Eccles History lib. 8. c. 14. p. 312. When Maximinus the Emperour governed in the Eastern parts among other effects of his wild and brutish fury and extravagance he filled all places where he came with Adulteries and Ravishments abusing Women and deflowring Virgins which succeeded well enough says the Historian with all others except only Christians who generously despising death made light of the rage and fury of the Tyrant The men underwent all sorts of Punishments which Cruelty could invent the Women bore up with a Courage no less manly and unconquerable and when any were drawn out to be abused they rather submitted their Lives to Death which showes that the Lives of those Primitive Christians was answerable to the preceptive part of their Religion and their practice above all others Second Reason for Mortification of all Uncleanness Because that while our Lusts remain unmortified all our Services will be rejected Isa 1. 13 14. Their 〈…〉 ings were vain Incense an Abominatiâ—â— their Religious days their New-Moons â—â—eir Sabbaths and their appointed Feasts my Soul hateth saith the Lord their religious Assemblies too I cannot away with it is Iniquity even your solemn meeting In the 16 vers Wash you make you clean inwardly clean or as vers 10 implies cleanse
your selves from the sins of Sodom according to those words Ye Rulers of Sodom Ye people of Gomorrha and verse 21 How is the faithful City become an Harlot may be compared with that before be literally understood and argue their guilt even in this kind Further the 2 Tim. â— 22. Flee also youthful Lusts but follow Righteousness Faith Charity Peace with them that call on the Lord out of a pure heart the words import as if none did follow after Righteousness but such as call on the Lord out of a pure heart others are not mentioned in the number nor their Services of any account not accepted as the works of Righteousness If I regard Iniquity in my heart the Lord will not hear my prayers saith David David was an Holy man God himself gave him that Testimony yet while his Lusts remained unmortified after his Adultery with Bathsheba and like enough some time before it his Prayers were not heard it is plain enough by that instance of his Murther of Vriah adding Sin unto Sin If his Prayers had been heard as no doubt but he did pray in the Interim between the Adultery committed and the Prophet Nathans reproof of him by the Parable God would never have left him to fall further not into so crying a Sin as the Murther of the Husband This seems too to have been the case of Solomon while his lusts remained unmortified as during his many Wives all his religious performances availed little or nothing as 1 Kings 11. where you find him drawn away by his Women to Idolatry in the 4th verse it is said his Wives turned away his heart after other Gods building high places for their Idols Even thus it is with Good men while their lusts remain unmortified their Services remain unaccepted In Malachi 2. 13. ye read of those that covered the Altar of the Lord with tears with weeping and with crying out but the Lord regarded not their offering nor received it with good will at their hands yet they said Wherefore Answered because they dealt treacherously with the Wife of your youth vers 1â— explaineth it the Lord saith that he hateth putting away This I urge in no wise as anâ— argument against prayer and other duties as if people should cease to pray and leave serving God because of the naughtiness of their hearts for that were running farther and farther from God and that grace which should reform and better them But only for this end that people should pray more and even turn the chief force of their prayers against their Lusts and labour more to bring their Lusts in subjection that so nothing remain to hinder their prayers from being heard or to defile and pollute their Services Third Argument for Mortification Unmortified lusts argue a man to be dead in Grace such as remain unsubdued when constant and permanent and not only temporary as in good men Titus 3. 3. For we our selves also were sometime foolish disobedient serving divers Lusts and pleasures sometime that is in their unregenerate Estate 1 Tim. 5. 6. She that liveth in pleasure is dead while she liveth even as those 2 Tim. 3. 4. Who were lovers of pleasures more than lovers of â—od And those Eph. 2. 1 2 3. before they were quickned or received the spirit of Life from God were â—ead in trespasses and sins dead as to the â—piritual Life the life of Gaace which â—â— the most sad and deplorable kind of death they are said to have had theâ— Conversation in the lusts of their Flesh fulfilling the desires of the Flesh and of the mind and were by nature or their corruption of nature since sin and the fall children of wrath even as others all others are while they walk in the lusts of the flesh Rom. 8. 13. If ye live after the flesh ye shall dye stand Condemned by the word of God and adjudged to eternal death But if ye through the spirit do mortisie the deeds of the body ye shall live When any of Pythagoras his Scholars had degenerated in their Morals from the sober modest and vertuous precepts of their Master and let themselves loose to all kind of Vice and brutish sensuality there was set a Bier as for dead mens Corps in his Room to signifie that the man was dead though the Beast was alive Among those that were invited to the Gospel Feast Luke 14. 20. you find one made his excuse he had Married a Wife and could not come not come and serve God in his Ordinances or at least not heartily his heart was after his Lusts Not to be so taken as if a Married State were inconsistent with Religion or that they did ill in Marrying which is an Ordinance of God but the laying Religion aside then as if it were not a time for Religion and indulging their Lusts and giving themselves up to their Marriage pleasure without any regard to God for to serve him which must be our main business in every estate of Life Fourth Argument for Mortification of our Lusts Because we vowed to God and Covenanted in our Baptism to renounce the sinful lusts of the Flesh The Devil the World and the Flesh are the enemies of our Salvation mentioned in our Church Catechism and in holy Scripture as Eph. 2. 2 3. St. James ch 1. 4. Lusts are said to War in our Members and in 1 Epist of Peter c. 2. 11. Abstain from fleshly Lusts which War against the Soul and the Soul must War against them for ever renouncing all the sinful lusts of the Flesh that is disowning rejecting them their motions and temptations with an hatred and abhorrence of them in our hearts or at least such a dislike of them as may prevail against them Now if Covenants made in worldly matters as Bonds and Leases bind their Heirs and Successours even the Children yet unborn so in Spirituals when Parents Covenant for their Children in Baptism desiring it for their Children and procuring others as Sureties to be bound with them for the greater assurance of the Childrens Religious Education and performance of the Covenant Duties and Conditions no doubt but it binds them as much in Spirituals to stand to and perform the Religious as well as the Civil Contracts and Covenants And he is Perjur'd who breaks this solemn Vow and Covenant that lives at peace and at friendship with the World or the Flesh loving his Lusts without that hatred and enmity which he is bound to by Baptism to strive and struggle with them for the Mastery to Watch and Pray and use all good and holy means for their Mortification and so long as ye hold out this good fight of Faith resisting this Spiritual Enemy and praying against your Lusts so long you keep your ground and quit your selves like men and are Conquerours if you are not Conquered though you may not have that full Victory that triumphant satisfaction in your Spirit and that inward peace which some others have But if once they