of sin but to desist also from the first motions and lusts of sin There is this lastly a Christian would be much in the exercise of prayer for that spirit who convinceth the world of sin that what you do not know as of your selves he who is the great convincer of the world may imprint those convictions upon your souls which may make you sit down and bewail your selves in the bitternesse of your spirit And we shall at this time shut up our discourse only we would say to these who are entertaining this holy warfare against their corruptions that they would not be much discouraged though they see not sensible victory you must know that sin must be with you while you have a being we may certainly allude unto that word Dan. 7. 12. and may say that the dominion of your sins shall be taken a way though their lives shall be prolonged for a time and for a season As likewayes we would say this for your encouragment who have your corruptions stirring most within you that ordinarily Sathan when he is in the way to remove then stirreth and acteth most as it is observed that the last beating of the pulse in a dying man is most strong so the beating of corruption when it is going to be cast out may be most violent And we shall only give the reason why Christians are not much affected with this that the day is coming when once they shall prevail over their corruptions and shall tread Sathan under their feet why the feet of those who bring such glad tyding are not beautiful upon the mountains And we conceive that it doth either proceed from this that Christians are not seriously engaged in this holy warfare for that is most certain that if you were fighting day by day then the hope of victory and of a blessed issue would be as glad tyding from a far country and should be as cold water unto a thirsty soul that though your hope were deferred untill your hearts were sick yet the accomplishment of your desires should be sweet to your souls or else it doth proceed from this that Christians do not believe this truth that there is an issue and period of their fight if once you could be brought this length to seal this truth that that victory shall be once heard in heaven Speak comfortably to Ierusalem for her warfare is accomplished if we may allude unto these words or if a Christian be seriously debating with his lusts and hath also the faith of this truth in some measure then it doth proceed lastly from this want of the distinct perswasions of our interest and want of the assurance of our peace with him for as long as a Christian is under debate concerning his eternal rest he cannot be much affected with joy under the declaration of these means that there is a period of their fight and that they who have been made partakers of the first resurrection over them the second death shall have no power O! what a blessed day suppose ye shall that be when your feet shall stand within the gate of the new Jerusalem when you shall receive these two precious badges and eternal trophies of your victory a crown put upon your head of infinit more value than all material crowns and a palm put in your hand We conceive it is impossible to determine what joy will accrue to a Christian upon the reflect thoughts of this that he hath trode Sathan under his feet and hath bruised the head of him who hath so oft bruised his heel And as for those who are strangers as the most part of us are unto this spiritual warfare be convinced of this that within threescore and fewer years God shall enter into an eternal warfare with you where there shall be no cessation of armes neither shall there be any interruption It is better to fight with your lusts than to fight with a living and eternal God when he shall declare himself to be your opposite and enemy Man once was made perfect but he did find out many inventions and amongst all those inventions he found that accursed one how there might be a separation betwixt him and the living God and except He whose name is Prudence and hath found out the knowledge of many witty inventions had found out that precious invention of reconciling sinners unto God we should have been Magor Missabib terrors to our selves O! that you might be perswaded once to contend with your lusts that ye may endure the heat of the day and the cold of the night in wrestling against sin know this that sin goeth not out but by fasting and prayer it is so straitly united unto us it is easier for a camel to passe thorow the eye of a needle than for many of us to mortifie our corruptions We shall shut up all that we would say in this one word be perswaded of this that the day is approaching and near at hand when our blessed Lord Iesus shall come with ten thousands of his Saints what if this were the day O unmortified sinners that ye should behold that white Throne Fixed in the clouds and ye should have a summons given into your hands without continuation of dayes to appear before his Tribunal What could ye answer when ye are reproved Would not silence and confession be your best desence Certainly there is an eternal curse to be pronunced against those who do not exercise themselves unto this precious act of Godlinesse of crucifying the flesh with the lusts and affections thereof There is a law of death over your head and there is a law of sin which is within your hearts and ye shall be eternally subjects unto these two Laws except the Law of the spirit of life do make you free SERMON V. Gal. 5. 24. And they that are Christs have crucified the flesh with the affections and lusts THe walk of a Christian who hath Christ in him the hope of glory is most sublime and it being from spiritual principles for spiritual ends is also according to a spiritual rule The walk of a Christian is from faith and love in Iesus Christ as that predominant principle nay more from the spirit of Christ living in the soul of a Christian by faith and dwelling in it by love which is that primum mobile and first wheel of all its motions as likewise it is for a spiritual end it being for the glory of God and to subordinate unto this their own salvation and advantage they are not like Ephraim empty vines bringing forth fruit unto themselves but it is their design to make Christ all and themselves nothing though it be natural unto a man to deifie himself and to make himself the first Alpha of his actings and the last Omega of all his performances as likewise it is according to a spiritual rule it being conformed unto that precious word of life which is perfect in it self and leadeth man unto perfection But this
ye may take it up in its nature and in its effects I think if one should come from the dead having the chains of everlasting wrath wreathed about his feet and the sheckles of the fury of the Lord wreathed about his hands and should preach to you concerning the nature of sin and how damnable a thing it is there are many who would not take heed much to such doctrine Now that which thirdly we proposed to speak to from these words was the difficulty to attain to Mortification which we conceive was held forth under that word Crucify which doth import that Mortification is a longsome work as crucifying was a longsome death as likewayes it doth import that Mortification was a painful work as crucifying was one of the most painful deaths And like wayes it holds forth the intensive nature of Mortification that a Christian should study not to be content until he did kill corruption And concerning these three we shall speak together And we shall point out the difficulty of attaining to Mortification in these things Is there not this which points out the difficulty of it that there is a woful unity of affection betwixt us and our lusts they are dear to us as the right eye and our right hand and right foot And I confesse to convince you of that unity that is betwixt you and your lusts I think that expression which ordinarily ye use when one is reproving you for your passion or for your swearing may suffice ye will answer what aileth you at me which doth speak this that you say your lusts and you are one And I confesse Paul hath an expression like this Rom. 7 8. I know saith he that in me dwelleth no good thing There are two me 's in a Christian there is a spiritual and a refined Me there is a carnal and a wicked Me as Paul doth distinguish them in that verse I know saith he that in me dwelleth no good thing and yet he subjoyneth In me to will that is present which is one good thing And we confesse that word is accomplished in Me They are joyned to their idols let them alone There is that secondly which pointeth out the difficulty of Mortification and it is the strength of those lusts that are within us we think the Scripture is so abundant in pointing out the strength of sin that we need not speak much to it there is that expression Rom. 8. 2. which is a most strange word it is there called the law of sin and of death as it were sin pleads for as much subjection from us as if we were tyed by law to obey it And in that verse there is a sweet contrariety of laws the law of the spirit of life hath made me free from the law of sin and of death If so we may speak there is in a manner one decree and statute of heaven declaring another to be null for it was a law in heaven that we should be under death because we were under sin but behold here is a posterior law that doth sweetly reduce this prior law and it is the law of the Spirit of life As likewayes that expression pointeth forth the strength of corruption which is 2 Cor. 10. 4. where he saith we are to fight for the pulling down of strong holds as it were sin fortifieth it self within our bosome and we confesse if this were believed we should study to mortify our corruptions with a great deal of more pains and constancy There is this likewayes which pointeth it out and it is the deceitfulnesse of our lusts and the subtilty which they vent in their deceiving of us which is clear from that expression Iam. 1. 14. When a man saith he is drawn away and entised of his lusts the word there that is rendered entised is taken from the fishers who deceive the silly fishes with an apparent bait of pleasure We confesse these two are the great obstrucions of a Christians progresse to heaven there are temptations of fear and there are temptations from advantage which two if they were removed we might with greater facility overcome our lusts and sing a song of triumph over our Idols oft-times that expression is recorded the deceitfulness of sin we confesse if this were believed we would use a more divine and holy prudence least we should be ensnared And to shut up our discourse upon Mortification upon which we have been speaking so long we shall only speak a little to obviat any mistake that may be about the difficulty of any Mortification which shall include that which we intended to speak upon which was the certainty of overcoming And that which first we would say unto you is this Be perswaded of this that there is more divine satisfaction in the resisting of your lusts and wrestling against them then there is in the actual fruition of them all that word of Solomons Stollen waters are sweet saith the adulterous woman but at last they shall be convinced of the contrary and that word which he speaketh Bread of deceit is pleasant to the mouth but he knoweth not that the dead are there c. And we think the Apostle sweetly chydeth the Romans concerning this thing What fruit have you of those things whereof you are now ashamed it is sad to think upon that woful disappointment that many shall meet with There is this which we would likewayes say that there is a divine certainty of a Christians overcoming let the difficulties be never so many and O beloved in the Lord are not these glad tidings from a far country and may be as cold water to a thirsty mans soul that a Christian shall once overcome And I confesse there are these four things that speak the certainty of a Christians overcoming 1. The faithfulnesse and the love of Jesus Christ is laid in pawn for our overcoming which is clear from that Joh. 6. 39. And this is the fathers will which hath sent me that of all which he hath given me I should losse nothing but should raise it up again at the last day And we confesse this is certain it is more of Christs concernment that a believer should overcome then it is of his own O! what songs to the faithfulnesse of Christ what songs to his love shall be sung that day when the precious troup of his Saints shall return from the day of judgment and that general infare shall be of all those that have been begotten unto a lively hope when they shall convey Christ home through the ports of the new Ierusalem every one having a harp of God in his hand and shall cry forth Halelujab Halelujab to him that sitteth upon the Throne and to the lamb for ever and ever that song shall have no period though it have a beginning There is this likewayes which pointeth forth their certainty of overcoming Christ hath overcome and therefore a Christian shall overcome It was the sweet divinity of the Apostle Paul Heh
man that I am c. You have also the intensive nature of mortification that a Christian should be content with nothing but the death of his lusts which is held forth in that word crucifie O! to bind our self with a holy oath and vow not to dwell in much contentment till we have gotten the life of our predominant lust we must not give our idols quarter upon the most plausible and fairest termes of subjection otherwayes if ye do I shall not say that word which the Prophet spake to Ahab that your life shall go for his but sure I am that confederacy shall be broken and likely not without many sorrows to your spirits There is lastly the certainty of this victory held forth in that word they have crucified it is here in the preterite time as it were already accomplished and brought to passe and no doubt this may make us to rejoyce with joy unspeakable and full of glory that once we shall have a triumphant song put in our mouth Now before we shall speak unto any of these we shall speak to some few things as previous to be known We shall not dwell long in pointing out the nature of Mortification we conceive it thus It is a divine quality of the immortal soul derived from the efficacy and vertue of Christs death whereby the strength of sin is impared and its dominion taken away so that we should not totally nor with full consent yield our self unto that iron-yoke of our iniquity Neither shall we stand long to prove that it is your duty to be much in the practice of this duty It is clear not only from Col. 3. 5. Mortifie therefore your members which are upon the earth but also from 1 Pet. 1. 15 16. and 2 Cor. 7. 1. it ought to be our great design and aim to bring all those things in subjection which stand in opposition to Iesus Christ and it is the noble prerogative of those young men 1 Ioh. 2. 13 14. that they have overcome that wicked one and hath in some measure trodden Sathan under their feet But we shall speak a little unto this first whether or not a Christian can fall again to the committing of that sin which once they have mortified and repented for and withall hath received an act of pardon We conceive indeed so far as we know there can be no explicit proof given of such a case in Scripture that ever any of those that were heirs of the grace of life did fall into that sin which they had once mortified and repented for but however we are confident to averre that it is not inconsistent with a gracious estate which we conceive is clear not only from his names but from his promises and from his commands doth not that name that he is a healer of our back-slidings and the repairer of our breaches and that name he will multiply to pardon speak out that a Saints relapsing into a mortified sin doth not put him without hope Is. 55. 7. Hos. 14. 4 but that he may have confidence that he shall not die but live and declare the wondrous works of the Lord though God may speak that word to him which Absalom spake to Hushai Is this thy kindnesse to thy friend and withall do not his promises speak this Ier. 3. 22. I will heal your back-slidings and do not his commands speak it Ier. 3. 1. 12. 14. 22. how often is back-sliding Israel exhorted to return and he who imposed that commandement upon us to forgive our brother untill seventy and seven times if he return and repent will not his bowels be moved within him towards a back-sliding heifer But withall to provoke you to beware of that sin to sin after repentance and mortification we shall propose these things First such a sin doth creat and beget much hardnesse and stupidity of heart so that our own back-slidings do reprove us and become not only our sin but our punishment and when God hath spoken peace to us should we again turn to folly Secondly there is this to disswade you that such Apostacy as this makes a Christian to losse the sense and comfortable assurance of their Interest so that sometimes they will be even razing as it were the foundations O! but backsliders in heart are filled with the fruit of their own way and are made to walk in darknesse and to have no light it is much for a Christian to keep fast his hands when after this manner he hath lost his feet Fourthly such an one doth ordinarily give much reins and much liberty to his corruptions that is indeed their year of Jubilee and release as is clear from Ier. 5 6. where these two are joyned and may not the nature and aggravating circumstances of that sin make you to eschew it is it not a sinning against light is it not a sinning against God after he hath appeared unto you twise So that this may be the manner of your bemoaning your self If it had been an enemy that had thus done O Lord thou mightest have born it but that it should be one whom thou didst condescend to make thy familiar and to take sweet counsel together with that hath lift up his heel against thee this no doubt is an iniquity of deep dye and we shall only say this that it is imprinted upon the effigie of godly Iudah Gen. 38. 26. that after his first fall with Tamar he knew her again no more And no doubt it were your advantage to obey that counsel let him that standeth take heed lest he fall Now that which secondly we would speak to is to propose something to you by which you may know your growth in Mortification since there are many that delude themselves in this supposing that their lusts are really mortified when they are but sleeping and that they are really cast out when they only go out for a season those are they that are pure in their own eyes and yet are not cleansed from their iniquity And before we shall speak any thing to this we would have you considering these things First that there may be a growth of leafes where there is not much growth of fruit a plentifull measure of profession and yet much barrennesse in practice there are some whose leaf doth not wither though their fruit doth much decay who have many specious appearances and yet cannot say that the root of the matter is with them and with all we would say that there may be some real growth to the fruit when there is not much growth to the root so that though we spread forth our branches yet we do not cast forth our root as Lebanon we grow sometimes more in prayer and knowledge and joy of the Holy Ghost then in mortification and humility though there be a promise for both their growthes Hos. 14. 5. 6. Now there is this secondly that we would have you knowing that there is a divine necessity for Christians to grow somewhat in
fixed to it We shall for more clear speaking to this first speak a little unto this what is original sin and we conceive that it stands in these original sin is the imputation of that transgression of Adam unto us for he being a common and representative person we fell in his falling and did stand in his standing but likewayes original sin doth comprehend this want of original righteousnesse man not being created after that noble pattern and divine Idea the Image of God man now carrieth but the image of God in his wisdom and in his omnipotency but while he was in his primitive estate he did carry an impression of the holinesse of God as likewayes original sin doth comprehend this a proneness to the committing of all evil as also an ineptitude and unfitnesse for the doing of any good and this is that which we are all by nature The first part of original sin is clear from Rom. 5. 12. and 14. verses And the rest may be gathered from many places of Scripture but is comprehended in that one word Eph. 2. 1. We were dead in sins and trespasses one can no more move in the acting of any spiritual good than if he were one altogether without life We shall secondly speak a little to those advantages that a Christian may have by being convinced of original sin Iâ— is most certain that a Christian is lesse convinced of original corruption than he is of any actual transgression almost that doth befal him and as we were speaking the reason of it doth proceed partly from this that a Christian taketh not up the sinfulness of original sin though it be a sin having more in it than is in twenty yea an hundred actual transgressions or else it proceedeth from this that Christians are not convinced what influence original sin hath upon all the outward actings of iniquity it is that fruitful womb that doth alwayes bear twins and is never barren it is that root that doth dayly bring forth wormwood and gall or else it doth proceed from this that we think that original sin is not our own and that we are not so guilty as if indeed we had eaten this cursed Apple But as to the advantages of being convinced of original corruption we conceive that there is this first advantage That it is impossible for any to have high thoughts of Iesus Christs love and of the offer of mercy except he be convinced of original sin Would ye know the reason why Christ hath so small an esteem among you it is because of this ye are not convinced of your original corruption this is somewhat pointed at Rom. 5 6 7 8. verses where the Apostle heighteneth the love of Christ in dying for us he pitches upon this to commend it our original corruption that we were sinners and without strength O! what a mystery is the condescending grace of Christ unto a sinner believing original corruption it is as it were the foundation upon which all our esteem doth arise and spring there is somewhat of this likewayes pointed at Rom. 7. 24 compared with vers 25. where Paul beginning to commend free grace his song doth arise to the highest key because he hath been convinced of this body of death that dwelleth within him I would only say this if you would learn this divine lesson of putting a high accompt upon Christ study original corruption much There is this second advantage that a Christian hath from the conviction of it and it is this it doth exceedingly commend the omnipotency of his grace in mortifying corruption when ye are convinced of this sin when was it that Paul had the highest accompt of the omnipotency of the grace of Christ was it not when he was forced to cry forth O! wretched man that I am who shall deliver me from this body of death And this is certainly pointed at Eph. 2. 1. where the quickening vertue of grace is commended from this the object upon which it is exercised ye that were dead in in sins and trespasses There is this third advantage that floweth from conviction of original sin and it is this It is a compendious way to keep the Christian under the exercise of humility under the highest attainments of Mortification or under the highest attainments of communion and fellowship with God Would ye know the reason why we are so easily puffed up under some small successe or some small familiarity with Christ It is want of reflect thoughts upon original corruption that is within us Therefore I would prescribe this to Christians under their highest advancement by grace to sit down and seriously reflect upon that which they are by nature that their father is an Amorite and their Mother an Hittite and the rock from whence they are hewn may preach humility to them this is clear Rom. 7. 24. where Paul under the conviction of original sin calleth himself a wretched man and is clear also from the 9. vers of that Chapter where when once original sin is discovered he died in his own apprehensions if we were in the apprehension of this more the wind of the wildernesse would not bind us up in her wings till our substance were dissolved There is a fourth advantage a Christian hath from the conviction of original corruption and it is this it keepeth the Christian under the deepest impression of the sinfulnesse of sin I confesse that is one of the greatest mysteries of Christianity to have our soul constantly under the impression of the sinfulness of sin which we conceive is impossible to be attained without solid conviction of original corruption this is somewhat hinted at Rom. 7. 13. when Paul once by the Commandment having original sin discovered sin became unto him exceeding sinful and the reason why original sin discovered hath such influence upon this is because ordinarily we conceive that the actings of sin do not proceed from our selves but from that deceiver of the brethren which Iames doth abundantly refute for when a man is tempted he is entised by his lusts There is this fifth advantage that a Christian hath by being convinced of original sin It is an excellent way to keep the Christian under a most watchful and fearing frame such language would not been heard out of a Hazaels mouth Am I a dog to commit this if he had been convinced of original sin but because he was a stranger to this his presumption led him above that which was indeed within him therefore when one is convinced of their proneness to act iniquity of their want of that conformity with God they remember to stand upon their watch-tower lest they be ensnared this is most clearly pointed at I Cor. 9. last where Paul is put to this exercise I bear down my body and bring it into subjection and the reason is subjoyned because he was possessed with a holy jealousie of himself and entertained a divine suspicion which was consistent with the acting of hope I know
live The first disadvantage we conceive to be this that a Christian who is not much in the mortification of his predominant lusts doth hinder much of that precious fellowship and divine familiarity which should be betwixt God and him the giving way to the King of our lusts to live separats friends and that word is true that a brother offended is harder to be won than the bars of a strong castle Now this is clear from Ezek. 14. 5. where it is said They are estranged from me by their idols as likewise ver 7. of that chapter Every one that separateth himself whether of Israel or of a stranger and setteth up idols in his heart Separation from God and that woful idolatry are two inseparable companions as likewise it is clear from Ezek. 44. 10. where these are conjoyned again and Isa. 59. 2. Your iniquities have separated betwixt you and me And I would only say this that a Christian who can to his apprehension find some sweetness and enjoyment of God without the exercise of mortification may question much the reality of his enjoyment And it is certain that the entertaining of predominant lusts doth exceedingly interrupt communion and fellowship with God not only because of this that predominant lusts when they are in exercise do exceedingly weaken a Christian in diligence and in his zeal and servency in going about these duties by which communion with God is attained Some folks predominant lusts have gotten such advantage over them that they will almost cease to pray without conviction or if they be convinced their convictions will suddenly evanish but also because of this that when a predominant lust is in its vigorous exercise then a Christian loseth much of the impression of the sweetness of communion and fellowship with Christ. O! but Christ might live long in heaven ere we give him a visit we think we could be happy without him and that is but an imaginary delusion of our lying lusts There is this second disadvantage that a Christian hath by not studying to crucify his predominant lusts and it this that such a Christian doth not receive any return of prayer and God doth deny to him the answer of his desires This is clear from Ezek. 20. 31. where he saith Do ye pollute your selves with your Idols and come and enquire at me As I live saith the Lord I will not be enquired of by you And this was the divinity of that blind man Ioh. 9. 31. God heareth not sinners And it was the divinity of David Ps. 66. If I regard iniquity in my heart God will not hear my prayer and most clearly Is. 59. 2. where their iniquities doth cause him deny to hear their sutes O! but there are many Inhibitions served in heaven against the Professors of this generation that they should pray and not be heard and should cry and yet not have accesse And certainly it is no wonder that such prayers as we present unto God while our predominant lusts are in exercise be not heard we pray to God with such indifferency and formality as in a manner we turn over our prayers unto a complement to salute God with in the morning and to take our farewell of him at night we know not much more use of many of our prayers and hence it is that he denyeth to us the answer of them I would only speak this to you let Christians hearts first speak the words which they are to speak in prayer and then let their words speak their heart that their heart may endite that which is the matter of their desires There is this third disadvantage that a Christian hath by entertaining his predominant lusts and it is this it doth excedingly interrupt a Christians motion unto heaven how far have you gone these many dayes or these many years the motion of Christians is retrograde in these dayes they go backward but do not go on from strength to strength O! that we might give obedience to that command which is Heb. 2. 4. Let us lay aside every weight and sin that doth beset us and run with patience the race that is set before us more Mortification would make more motion towards heaven then we do attain to There is this fourth disadvantage that a Christian hath by entertaining his predominant lusts and it is this that when predominant lust is not mortified then any corruption that is within you will easily be discovered in the day of trial the Lord oft-times taketh that revenge upon many that because they would not mortifie at home he will write their iniquities in legible letters upon their foreheads that those that run may read them and if Christians believed this more that God may be provoked to write your lusts that are not mortified in capital letters upon your forehead it might provoke you more to be in this exercise This is clear Ezek. 16. 36. compared with 37. ver where their entertaining of their Idols is threatned with this curse that he will discover their nakednesse and make the shame thereof to appear There is this fifth disadvantage that a Christian hath by it and it is this that in the day when he shall be passing thorow the valley of the shadow of death and shall be looking long and endlesse eternity in the face then a predominant lust unmortified will be ill company and will raise a storm within the conscience which will not easily be appeased There are not many of us fit for eternity neither do we live as though we were dayly to die If you would walk with peace thorow the first and second gates of death study the Mortification of your lusts O! but at the singing of that triumphant song O death where is thy sting and O grave where is thy victory shall not the soul be fraughted with divine consolation and unspeakable joy There is this last disadvantage that waits upon the Christian and it is this that such a one doth exceedingly marre all the performances which he goeth about and as it were leaveth a print of his hands upon these most holy and excellent duties A Christian who hath a predominant lust and is not studying to mortifie it his gifts prayes more than his grace as likewayes he is more in seeking the approbation of men than the praise of God A Christian that doth not study to mortifie his lusts he is more in seeking the ornaments of Christianity then the substance of it I think the vitals and essentialls of Christianity are much exhausted and spent and there are some few bones left rather the picture and anatomy of a Christian than really such a one As likewayes there is this one who doth not study to mortifie his predominant lusts he will not make conscience of obeying the commandment of faith And this likewayes waits on him much hardness and impenitency of heart O! but oft-times through the deceitfulnesse of sin our heart becometh as a stone within us and we are delivered unto
requisit peece of armour that after we have done all we may stand not only because watchfulnesse is that which discovereth unto a Christian his weaknesse and inability for a Christian to be convinced of this it is his strength as is clear from 2 Cor. 12. 10. When I am weak then am I strong this is a paradox to nature but no mystery to grace but also because watchfulnesse is a most effectual mean to discover to a Christian the subtilty and profound deceitfulnesse of his adversaries which maketh him to be much in watching over his own heart watchfulnesse likewayes is that grace which discovereth unto a Christian the formal and remisse actings of grace in this precious combat when faith beginneth to die and hope beginneth to languish and love and zeal beginneth to wax cold then watchfulnesse giveth warning to prayer that it may go to seek strength for those that were languishing As likewayes watchfulnesse is requisit because it discovereth unto a Christian the first motions of his adversaries and when first he beginneth to stir which no doubt is a great advantage And more watchfulnesse discovereth unto a Christian that advantage which he hath over his lusts which doth exceedingly encourage him to go on in this spiritual warfare There is this thirdly which is requisit that a Christian would be much in the meditation upon the sufferings death and love of Iesus Christ. I know not to a tender Christian a more effectual mean to Mortifie his affections and lusts then this this is clear that it is so not only from 2 Cor. 5. 14 15. where Paul saith The love of Christ did constrain him because we thus judge that if one died for all then were all dead that we should henceforth no more live to our self And Peter presseth this 1 Pet. 1. 18. compared with ver 20. Be ye holy as he is holy and he subjoineth the reason of it for ye are bought with a price even with the incorruptible blood of Iesus Christ and 1 Pet. 4. 1 2. he presseth the doctrine of Mortification from this that Christ was crucified in the flesh and it is clear from Psal. 26. 3. where the great argument which perswaded David to pursue after sincerity was this for the love of God is alwayes before my eyes And is not this a sweet portraicture alwayes to contemplat and behold to look upon love untill ye be changed into that same Image from glory to glory And certainly Christs death and love must have a most effectual influence upon this Can one read these words he swat drops of blood and that word If it be possible let this cup depart from me Can you read these words and not be provoked to hate sin with a perfect hatred Can ye love that which crucified Christ and brought him so low If such a supposition had been possible that all that were sinners had been standing round about the crosse in the day that Christ was hanged up betwixt heaven and earth in the day that his precious body was dropping down drops of blood might not ye have said O! what a thing must that be which we call sin that hath brought him so low And may not the reflect thoughts upon the love of Christ provoke you to this that if Christ hath so far condescended unto you ought not ye to please him and give obedience to his Commandments Who would dispute the commands of such a One And it is certain that if we would meditate on these things till we wondered and wonder till we loved no doubt it should perswade you to be endeavouring Mortification of your lusts Christs death hath not only a moral influence of which we have spoken but it hath a physical influence also upon the mortification of sin for we are bought saith the Apostle Peter 1. Pet. 1. 20 with a price from our vain conversation Christ hath crucified the damning power of sin and hath purchased this gift the Spirit of Sanctification to crucifie the dominion of sin There is this fourthly which is requisite that a Christian under debates with lusts be much in the exercise of the grace of faith It is a most insensible and unknown help to our apprehension we think faith is a help when all things are desperat And therefore we judge prayer a more suitable help to sense and apprehension therefore a Christian under the prevailing of his corruptions will be more in the imployment of the grace of prayer than in the imployment of the grace of faith though we may say this to the advantage of the grace of faith that it hath a most effectual and most divine influence for the crucifying of lusts if so we may speak faith is that that cometh nearest himself for faith as it is spoken of it hath a kind of Omnipotency as it is said all things are possible for those that believe Now this is clear not only from 1 Ioh. 5. 5. This is our victory whereby we overcome the world even our faith and it is clear from Eph. 6. 16. Above all things take ye the shield of faith by which you may quench the fiery darts of the Devil And certainly had we so much faith as a grain of mustard seed we might say to every mountain that is in our way be removed and hurled unto the midst of the sea and it should obey us We shall clear the influence of faith in the mortifying of corruption not only in this that the grace of faith discovereth unto a Christian that super-eminent and precious excellency of Jesus Christ at the appearance of which the glory and luster of our Idols do disappear We think our Idols are like stars that in the night do appear and seem beautiful creatures but when once that Sun even the Sun of righteousnesse doth arise then their glory is not seen neither can they be beheld Saw you never such a sight of him that constrained you to cry forth what have I to do any more with Idols If such a supposition were possible that any idol should get entrance above it should get no entertainment there for they are upheld by an infinit strength that cannot fail As likewayes the influence of faith may be cleared in this that it is that grace that doth lay hold upon the promises by which and thorow which strength from the head is conveyed unto the combatant As for example when a believer is wrestling with his lusts faith layeth hold upon the promise of help and by it layeth hold on Iesus Christ who is the Promiser As likewayes the influence of Faith may be cleared in this Faith is that grace which discovereth to a Christian that crown and recompense of reward one sight and view of which maketh love and zâ—al take fire and maketh them to tread upon the high places of the earth that when the Archers shoot at them and do grievously wound them yet their bow doth abide in its strength There is this mean likewayes by which
a Christian would mortifie his predominant lusts and it is this that he would be much in entertaining the grace of tendernesse Ioseph-like to cry forth when temptation doth assail him Shall I do this and sin against God I am perswaded that sin not resisted in its motions doth procure hardness And likewayes we may say that sin resisted in its beginnings doth bring forth the grace of tendernesse in a most effectual and eminent way And there is this mean likewayes which is requisit that a Christian be much in the apprehension of death judgement and eternity these three much meditated upon would make us affraid to sin I think a Christian never walketh as he ought till he walk so as if each moment next to that wherein he liveth he had the expectation of appearing before the judgement seat of Christ. O! but it would be a sad despensation to many to have this day a summonds without continuation of dayes to appear before that dreadful and terrible tribunal of Iesus Christ when the books shall be opened wherein your wanderings are written and the books of your consciences shall be opened that shall say Amen to every thing that is recorded within the volume of these books this is clear from Act. 17. 30. 31. He hath commanded all men every where to repent and the argument enforcing it is because he hath appointed a day in which he will judge the world by this man Iesus Christ as likewayes it is clear in Eccles. 11. 9. where Solomon presseth by way of holy Ironie for so the scope is young men not to take their pleasures in the morning of their time because for all these things God should bring them to judgement And we wish that that memento which did alwayes walk with a holy man might walk with you and sound in your ears Awake and come to judgement that it may be that which may regulate your walk I shall not say much but beware to entertain your lusts lest judgement overtake you the stones of the wall of this house shall bear witness against you in the day of the Lord that ye have been invited to flee from the wrath to come and have refused the precious offers of a crucified Saviour We would obrest and beseech you that if there be a heaven if there be a God if there be an eternity which are most certain and infallible if there be a hell and everlasting separation from the presence of the Lord and if you have precious and immortal souls that you would tender your own salvation and speak much of Peters divinity pity your selves for you are destroying your selves through the want of knowledge and if we may say it hell is enlarging it self wide for the receiving of many of the inhabitants of this place and of many that live in this generation who are destitute and void of the grace of the living God Now that which secondly we shall speak to shall be this what are the evidences and tokens of this when lust hath dominion over one And we shall shortly point out the evidences of lust when it hath dominion And we conceive this first may evidence it when one wins to such a length as they can commit sin with delight and with greediness when it is pleasure to them to go after the heart of their detestable things then sin hath dominion over one as it is clear sin hath dominion over those made mention of 2 Pet. 2. 13. They account it pleasure to riot in the day time and are sporting themselves with their own deceivings such fools as Solomon speaketh of making a mock at sin and likewayes it is clear of those that are made mention of Eph. 4. 19. They commit iniquity with greedinesse and as the Prophet speaketh in another place their hearts are mad upon their Idols There is this secondly which may evidence it and it is this when one sinneth with his predominant lust without conviction or if they be convinced their convictions do suddenly evanish like those made mention of Ier. 6. 15. Were they ashamed when they had committed abomination nay they were not at all ashamed neither could they blush They had won to such a length in impiety that not only they would not do it but they could not do it and that same is made mention of Ier. 8. 12. It is clear likewayes Jer. 3. 3. Thou hadst a whores forehead thou refusedst to be ashamed and from Prov. 30. 20. Where the adulterous woman saith that she hath done no wickednesse When you are brought unto such a length of impiety then know that you have yielded your selves servants unto unrighteousness for a time There is this which may evidence it likewayes and it is this when one can commit iniquity upon small temptations yea upon none at all this did prove that that sin of adultery had some dominion over David when he did commit it upon so small or no temptation for this is brought in to aggravat it 2 Sam. 12. 8. I gave thee thy Masters wives into thy bosome and it is most emphatically aggravat ver 2. 7. one poor man should have had one ewe lamb and yet he had so many and that yet he should pursue after that And most clearly Isa. 5. 18 Wo unto them that draw iniquity with cords of vanity and sin as it were with a cart-rope the meaning of these words we conceive it to be this that they did most violently without any allurement or entisement pursue after the heart of their detestable things certainly those may suspect themselves that upon the first presentation of an idol they presently bow down their heads and worship it There is this likewayes which may evidence it and it is this when one notwithstanding of the convictions of the omniscience of God that doth behold them will commit such an iniquity no doubt then sin is brought unto a most damnable and most attrocious height then sin had dominion over Er Gen. 38 7. He did evil in the sight of the Lord the meaning of which word we conceive to be this that he did the evil notwithstanding he was convinced of the omniscience and all seeing eye of God And it is recorded of Ahab 1 King 21 20. He sold himself to commit iniquity in the sight of the Lord when notwithstanding he knew that he had seven eyes that ran to and fro through the earth yet he did act these abominations And there is this lastly that doth evidence it when one doth sin with much deliberation and advice they are not over-hailed by their temptations and lusts and they sit down in counsel to consult how such a thing may be effectuate then had iniquity dominion over those that are made mention of Mic. 2. 1. Wo to them that devise iniquity upon their beds that sit down deliberatly in the silent seasons of the night to contrive the mischievous plots of their hearts and we would only say to such read the 3. or
holy indignation against every thing thorow which his conformity with God and that perfect likeness and simâ—litude with his Maker might be in any way impaired Mortification doth not consist in those unconstant and unequal exercises of mortifying our lusts it consists not in those violent flashes of holy zeal and indignation against our iniquities for though that indignation be violent for its time yet it doth quickly evanish and pass away but that grace of Mortification must be a constant and dayly exercise We will solace our selves in the chambers of our imagry by beholding our idols pourtrayed up the wall we will study to receive satisfaction in our apprehensions when we cannot receive satisfaction in the actual fruition of them Such is likewayes the woful desperatness of the hearts of the children of men that when God hath put a worm to the root of that gourd under the shadow of which we used to solace our selves we cry forth from a discontented humor It is better for us to die then to live O! there are many here to whom it would be death to out-live their idols their idols and they are pleasant in their lives and they desire not to be divided in their deaths 3. Mortification doth not consist in that partial and divided way of mortifying our corruptions we taking vengeance upon some of our lusts but with Saul spareing it who is the King Naaman the Syrian must have an indulgence of bowing his knee in the house of Rimmon Lot must plead for the sparing of Zoar that small thing and so when we are intending that work of Mortification we plead for the sparing of these things which we call Zoars these small but our Master-corruptions Certainly that evangelick Mortification which is required of us doth not consist in this for we must intend an universal separation betwixt us and all our idols we must cast away all our idols to the moles and to the batts and we must defile the covering of them and he alone must be the cover of our eyes He never knew what the grace of Mortification meant who never set about the accomplishment of the ruine of that great and master-idol which domineereth over him And we conceive that the best and most solid way of knowing our growth in Mortification is by reflecting upon the decay of these idols which are our predominants other sins which affail us may decay and their strength wax weak and yet mortification not be on the growing hand for there are many of our lusts that rather die by concession then by constraint there are many of our idols that rather go out of us then are cast out Now the first thing that a Christian ought to endeavour to mortifie is his love to the the world which was the practice of this holy man In the words he pointeth out unto us that way wherein he did attain this compleat and spiritual Mortification to the world holden forth to us in these words by whom which doth relate unto Iesus Christ who is made mention of in the words going before or as the words may be rendered by which I am crucified to the world and so they relate unto the cross of Jesus Christ. Now under this notion of being crucified he doth certainly hold forth unto us that great difficulty that is in accomplishing the work of Mortification And under this name of being crucified he holdeth forth unto us the longsomnesse of the time that we must spend before we can attain compleat Mortification Crucifying being one of the most lent and slow of all violent deaths Mortification is not a work of one day it will cost us many dayes and years before we shall crush the head of him who hath so oft-times crushed our heel before that blessed promise shall be fulfilled that all things shall be put in subjection unto us Sin doth most easily invade us and take possession of us but it is not easily dispossessed for except we had the infinit strength of him who is Jehovah we might sit down and close our hands and never mint to oppose these Idols under whose subjection we are This word of being crucified doth likewayes hold forth the painfulness and uneasiness of this work of Mortification Crucifying being a death amongst all violent deaths one of the most bitter we must certainly be mortified to our ease before we can be mortified to our lusts we must travel in birth before the grace of Mortification can be formed in us It is a wofull evil in these dayes that the most part of people walk under this apprehension that there is not much difficulty to Mortifie their corruptions but it is a token that they never knew what it was to mortifie them who never knew the difficulty of Mortification The third thing that is holden forth under this name of being crucified is that woful reluctancy and indisposition of spirit which we have to this blessed exercise of Mortifying our corruptions we have as great unwillingnesse unto it as though we were to go to subject our selves to some violent death O! how is vanity and corruption joyned to the spirits of the sons of men how loth are we to have that wofull and accursed union betwixt us and our lusts dissolved O! how many Orators and Procurators within our selves have we to plead for this the sparing of our lusts we may be perswaded of this that if we be not the ruine of our iniquity iniquity shall certainly be our ruine O! how may we blush and be confounded seven dayes that we should be so loth to have a separation betwixt us and these things by which our distance with God and estrangement from him is so much increased this vanity is unspeakable that we should be so averse from that wherein our eternal blessedness dothly in having that wofull band which we have wreathed about our own necks taken off by the blessed and everlasting hands of him who hath died and risen again to accomplish this blessed design Lastly under this word of being crucified is held forth unto us that compleat and spiritual Mortification to the world that this holy man attained to he was as one dead to these things he was not much exercised in joy in having the world neither was he exercised in grief by wanting the things of the world he was a man dead which could not be moved by any of these things We do not say so that Paul was altogether a Stoick without all passions of grief and sorrow or of joy but we only say this that he did not grieve for the want of the world as those who have no hope neither did he so joy in having the world as those who have not a more divine and high spring of consolation he was cloathed with a holy indifferency and a blessed neutrality in having or wanting these things it was none of Pauls desires to have the world he had learned that divine and excellent art of being content with every
two precious staffes of beauty and bands amongst us that he hath not broken the covenant of his peace and ceased to entertain so near a relation betwixt himself and us As likewayes it is a mystery of his love that we are not made eternal monuments of the justice of God and this Motto engraven upon us behold these that made not God their refuge God is glorious in the exercise of all his holy attributes but in none more than in the exercise of his patience and long-suffering toward us and in a manner he darkeneth the glory of his justice and casteth a vail over his spotlesse holinesse that the exercise of the attribute of patience and long-suffering may be rendered more conspicuous I only pose you with this question is not mortification a mystery unto your practice Can such a delusion as this overtake you that ye shall reign with Christ though your lusts reign with you as long as ye are here It is certain ye know that mortification is that precious exercise in which ye ought to be taken up and I conceive that there is only this difference betwixt sinning against Light and that unpardonable sin against the Holy Ghost that the sinning against Light is a sinning against the common work of the spirit upon your understanding but the sin against the Holy Ghost is a sin against the common work of the spirit upon the affections and no doubt there is a near bordering betwixt these two it is the first step to it by which ye go up and ascend unto the acting of this sin It is a faithful saying saith the Apostle Paul that if we die with Christ we shall also reign with him and we may likewayes say It is a faithful saying that if we be not with Christ and be not conformed unto him in his suffering we cannot be conformed unto him in the power of his resurrection ye are all willing to take Christ as a Iustifier and as a Saviour but unwilling to take him as a Sanctifier and as a Prince but know this that the gifts of this spotlesse Lamb are so sweetly linked together that they were like his own coat that was upon his body which was without seam that could not be divided and so except the whole gifts of Iesus Christ fall unto us by divine lot we can have no part nor portion therein This Mortification is the compend of Christianity and certainly a Christian reading these words he may stand amazed and be ashamed at his own stupidity that interest in Christ should be connected with such a degree of Mortification though we conceive there be many who take to themselves the name of Christians that never knew what it was to exercise themselves in Mortification I shall only before I speak to that which mainly we intend to speak to press this grace of Mortification upon you by these things First This may enforce this duty of Mortification of lusts because it is impossible for one to satisfie their lusts let them accomplish never so diligent a search to find satisfaction to them therefore ye would be undeceived and convinced of that delusion ye conceive that if your lusts had their desire they would be satisfied but that is most clearly held forth to be false Psal. 78. 29 30. where it is said of their lusts they got their hearts desire and the word that is subjoyned yet were they not estranged from their lusts Let a covetous man suppose this with himself that upon the having of so many thousands in the world his lust of covetousnesse would be satisfied but Iob doth refute this chap. 20. 22. saying in the fulnesse of his sufficiency he shall be in straits It is easier to mortifie your lusts then to satisfie them And this secondly we would say that though ye hide sin under your tongue and though it be sweet unto you yet know that the day is approaching when it shall be in your bowels as the gall of Alpes and as the poyson of Dragons know this for a certainty that the momentany pleasures of sin which they afford unto you are not worthy to be compared with that eternal weight of unsupportable misery that shall be inflicted upon you O! but it is a terrible sight to behold a living God entring eternally in the lists with a poor sinfull sinner to have omnipotency and justice fighting against the dust of his feet There is this lastly which we would say not exercising your selves constantly in this precious work of Mortification doth interrupt much precious fellowship that you might have with Christ ye that are tasting of the sweetnesse of sin cannot taste of the sweetnesse of heaven this is clear Rom. 8. 13. where mortifiers have that promise that they shall live And I shall only say this by the way we conceive it to be a question that is difficult to determine whether it be more for the advantage of one that is under any predominant lust to have the objects upon which it seeds withdrawn or to have them furnished to feed upon as for instance if one be under the woful predominant of pride it is a question whether the want of occasion to exercise and feed that lust be better or to have it proud Achitophel when he wanted the objects upon which pride doth feed he will go and strangle himself and when we have them furnished unto us what secret Idolatry what desperat Atheism do we commit in the secret temples of our heart and in the chambers of our Imagry Mortifie more or ye shall pray lesse Now that which we intend mainly to speak to is that second thing which we poposed concerning Mortification from these words and it was the extent of Mortification that they did not only crucifie their predominant lusts which are here called affections because they are Idols and these are linked together by that passion of love but likewayes they ought to mortifie the first motions and stirrings of corruption and all occasions to it which are here called lusts but moreover one that is a spiritual mortifier must mortifie original sin which is here called the flesh as oft-times it hath that name in Scripture an exercise which is unknown to many if not unto all we think original sin but a Zoar and it is hard indeed to be convinced of the sinfulness of original sin and to take it up in its native collours Now in speaking upon the work of Mortification of original sin we shall not insist long upon this that it is the duty of a Christian to be exercised in the crucifying of this sin it is clear from Coll. 3. 5. where we are commanded to mortifie our members and it is clear from the practice of Paul Rom. 7. 24. O wretched man that I am who shall deliver me from this body of death there is a strong Emphasis in the word me as if Paul would have said if infinit grace can have bounds then no doubt sinful Paul is the bounds